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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вторая речь Елиуя. 1-4. Введение. 5-9. Разбираемое Елиуем положение Иова. 10-30. Божественное Правосудие. 31-32. Необходимость смирения пред Богом. 33-37. Иов заслуживает наказания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elihu, it is likely, paused awhile, to see if Job had any thing to say against his discourse in the foregoing chapter; but he sitting silent, and it is likely intimating his desire that he would go on, he here proceeds. And, I. He bespeaks not only the audience, but the assistance of the company, ver. 2-4. II. He charges Job with some more indecent expressions that had dropped from him, ver. 5-9. III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God's incontestable justice, ver. 10-12, 17, 19, 23. 2. His sovereign dominion, ver. 13-15. 3. His almighty power, ver. 20, 24. 4. His omniscience, ver. 21, 22, 25. 5. His severity against sinners, ver. 26-28. 6. His overruling providence, ver. 29, 30. IV. He teaches him what he should say, ver. 31, 32. And then, lastly, he leaves the matter to Job's own conscience, and concludes with a sharp reproof of him for his peevishness and discontent, ver. 33-37. All this Job not only bore patiently, but took kindly, because he saw that Elihu meant well; and, whereas his other friends had accused him of that from which his own conscience acquitted him, Elihu charged him with that only for which, it is probable, his own heart, now upon the reflection, began to smite him.
Adam Clarke: Commentary on the Bible - 1831
Elihu begins with an exhortation to Job's friends,4; charges Job with accusing God of acting unrighteously, which he shows is impossible,12; points out the power and judgments of the Almighty, vv. 13-30; shows how men should address God, and how irreverently Job has acted,37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 34:1, Elihu accuses Job for charging God with injustice; Job 34:10, God omnipotent cannot be unjust; Job 34:31, Man must humble himself unto God; Job 34:34, Elihu reproves Job.
Job 34:2
John Gill
INTRODUCTION TO JOB 34
In this chapter Elihu reassumes his discourse, and proceeds in his answer to Job, in which are first a preface exciting attention, Job 34:1; then a charge is brought against Job, expressed in or extracted from some words that dropped from his lips, not so well guarded, Job 34:5; a refutation of these expressions of his in a variety of arguments, Job 34:10; and the chapter is closed with some good advice to Job, Job 34:31; and with an earnest request of Elihu to men of understanding, to join with him in trying him to the uttermost, Job 34:34.
34:134:1: Կրկնեալ անդրէն Եղիուսայ ասէ՛.
1 Եղիուսը նորից խօսեց ու ասաց.
34 Այն ատեն Եղիուս իր խօսքը շարունակելով՝ ըսաւ.
Կրկնեալ անդրէն Եղիուսայ ասէ:

34:1: Կրկնեալ անդրէն Եղիուսայ ասէ՛.
1 Եղիուսը նորից խօսեց ու ասաց.
34 Այն ատեն Եղիուս իր խօսքը շարունակելով՝ ըսաւ.
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34:134:1 И продолжал Елиуй и сказал:
34:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιους ελιους tell; declare
34:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אֱלִיה֗וּא ʔᵉlîhˈû אֱלִיהוּא Elihu וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
34:1. pronuntians itaque Heliu etiam haec locutus estAnd Eliu continued his discourse, and said:
1. Moreover Elihu answered and said,
34:1. After proclaiming these things, Eliu now had this to say:
34:1. Furthermore Elihu answered and said,
Furthermore Elihu answered and said:

34:1 И продолжал Елиуй и сказал:
34:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ελιους ελιους tell; declare
34:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אֱלִיה֗וּא ʔᵉlîhˈû אֱלִיהוּא Elihu
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
34:1. pronuntians itaque Heliu etiam haec locutus est
And Eliu continued his discourse, and said:
1. Moreover Elihu answered and said,
34:1. After proclaiming these things, Eliu now had this to say:
34:1. Furthermore Elihu answered and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Молчание Иова на предложение Елиуя (XXXIII:32) дает ему право продолжить слово. Уже первая речь Елиуя, раскрывая мысль о воспитательном, исправительном характере страданий, исключает возможность предположения о Божественном неправосудии; сообразно с этим вторая посвящена обоснованию того положения, что божественное мироправление следует началам самой строгой правды.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Furthermore Elihu answered and said, 2 Hear my words, O ye wise men; and give ear unto me, ye that have knowledge. 3 For the ear trieth words, as the mouth tasteth meat. 4 Let us choose to us judgment: let us know among ourselves what is good. 5 For Job hath said, I am righteous: and God hath taken away my judgment. 6 Should I lie against my right? my wound is incurable without transgression. 7 What man is like Job, who drinketh up scorning like water? 8 Which goeth in company with the workers of iniquity, and walketh with wicked men. 9 For he hath said, It profiteth a man nothing that he should delight himself with God.
Here, I. Elihu humbly addresses himself to the auditors, and endeavours, like an orator, to gain their good-will and their favourable attention. 1. He calls them wise men, and men that had knowledge, v. 2. It is comfortable dealing with such as understand sense. I speak as to wise men, who can judge what I say, 1 Cor. x. 15. Elihu differed in opinion from them, and yet he calls them wise and knowing men. Peevish disputants think all fools that are not of their mind; but it is a piece of justice which we owe to those who are wise to acknowledge it, though our sentiments do not agree with theirs. 2. He appeals to their judgment, and therefore submits to their trial, v. 3. The ear of the judicious tries words, whether what is said be true or false, right or wrong, and he that speaks must stand the test of the intelligent. As we must prove all things we hear, so we must be willing that what we speak should be proved. 3. He takes them into partnership with him in the examination and discussion of this matter, v. 4. He does not pretend to be sole dictator, nor undertake to say what is just and good and what is not, but he is willing to join with them in searching it out, and desires a consultation: "Let us agree to lay aside all animosities and feuds, all prejudices and affectation of contradiction, and all stiffness in adhering to the opinion we have once espoused, and let us choose to ourselves judgment; let us fix right principles on which to proceed, and then take right methods for finding out truth; and let us know among ourselves, by comparing notes and communicating our reasons, what is good and what is otherwise." Note, We are then likely to discern what is right when we agree to assist one another in searching it out.
II. He warmly accuses Job for some passionate words which he had spoken, that reflected on the divine government, appealing to the house whether he ought not to be called to the bar and checked for them.
1. He recites the words which Job had spoken, as nearly as he can remember. (1.) He had insisted upon his own innocency. Job hath said, I am righteous (v. 5), and, when urged to confess his guilt, had stiffly maintained his plea of, Not guilty: Should I lie against my right? v. 6. Job had spoken to this purport, My righteousness I hold fast, ch. xxvii. 6. (2.) He had charged God with injustice in his dealings with him, that he had wronged him in afflicting him and had not righted him: God has taken away my judgment; so Job had said, ch. xxvii. 2. (3.) He had despaired of relief and concluded that God could not, or would not, help him: My wound is incurable, and likely to be mortal, and yet without transgression; not for any injustice in my hand, ch. xvi. 16, 17. (4.) He had, in effect, said that there is nothing to be got in the service of God and that no man will be the better at last for his (v. 9): He hath said that which gives occasion to suspect that he thinks it profiteth a man nothing that he should delight himself with God. It is granted that there is a present pleasure in religion; for what is it but to delight ourselves with God, in communion with him, in concurrence with him, in walking with him as Enoch did? this is a true notion of religion, and bespeaks its ways to be pleasantness. Yet the advantage of it is denied, as if it were vain to serve God, Mal. iii. 14. This Elihu gathers as Job's opinion, by an innuendo from what he said (ch. ix. 22), He destroys the perfect and the wicked, which has a truth in it (for all things come alike to all), but it was ill expressed, and gave too much occasion for this imputation, and therefore Job sat down silently under it and attempted not his own vindication, whence Mr. Caryl well observes that good men sometimes speak worse than they mean, and that a good man will rather bear more blame than he deserves than to stand to excuse himself when he has deserved any blame.
Albert Barnes: Notes on the Bible - 1834
34:1: Furthermore, Elihu answered and said - That is, evidently, after a pause to see if Job had anything to reply. The word answered in the Scriptures often means "to begin a discourse," though nothing had been said by others; see ; Isa 14:10; Zac 1:10; Zac 3:4; Zac 4:11-12. Sometimes it is used with reference to a subject, meaning that one replied to what could be suggested on the opposite side. Here it maybe understood either in the general sense of beginning a discourse, or more probably as replying to the sentiments which Job had advanced in the debate with his friends.
Carl Friedrich Keil and Franz Delitzsch
34:1
1 Then began Elihu and said:
2 Hear, ye wise men, my words,
And ye experienced ones, give ear to me!
3 For the ear trieth words,
As the palate tasteth by eating.
4 Let us find out what is right,
Let us explore among ourselves what is good.
After his first speech Elihu has made a brief pause; now since Job is silent, he begins anew. ויען ויאמר, lxx correctly, here as in all other instances where the phrase occurs: ὑπολαβὼν λέγει, taking up the word he said. The wise and the knowing (Arab. ‛ulamâ), whose attention he bespeaks, are not Job and the three (Umbr., Hahn), who are indeed a party, and as such a subject for the arbitrative appearance of Elihu; also not every one capable of forming a judgment (Hirz.); but those in the circle of spectators and listeners which, as is assumed, has assembled round the disputants (Schlottm.). In Job 33:4 Elihu does not expressly mean his own ear, but that of the persons addressed: he establishes his summons to prove what he says by the general thought brought over from Job 12:11, and as there (comp. Job 5:7; Job 11:12), clothed in the form of the emblematic proverb, - that as there is a bodily, so there is also a mental organ of sense which tries its perceptions. לאכל is not intended as expressing a purpose (ad vescendum), but as a gerundive (vescendo). The phrase בּחר משׁפּט, occurring only here, signifies neither to institute a search for the purpose of decision (Schult. and others), since בחר does not signify to decide upon anything, nor to investigate a cause (Hahn), which would be נבחנה, but to test and choose what is right, δοκιμάζειν καὶ τὸ καλὸν κατέχειν, Th1 5:21, after which the parallel runs: cognoscamus inter nos (i.e., in common) quid bonum.
John Gill
34:1 Furthermore Elihu answered and said. It is reasonable to suppose that Elihu made a considerable pause, to see whether Job would make any reply to what he had delivered, or object to what he had said; which he gave him free liberty to do, if he had anything upon his mind: but perceiving he was not inclined to return any answer to him, he went on with his discourse; and which is called a further answer to him: for though Joh had made no reply to which this could be called an answer, yet as there were several things remaining for Elihu to answer to, and which he proposed to answer and did, it may with great propriety here be said that he answered him.
Robert Jamieson, A. R. Fausset and David Brown
34:1 (Job 34:1-37)
answered--proceeded.
34:234:2: ※ Լուարո՛ւք ինձ իմաստունք, ունկնդի՛ր լերուք հանճարեղք[9421]։ [9421] Ոմանք. Եւ ունկնդիր լերուք։
2 «Ո՛վ իմաստուններ, լսեցէ՛ք ինձ, եւ դուք՝ հանճարեղնե՛ր, ակա՛նջ դրէք.
2 «Ո՛վ իմաստուններ, իմ խօսքերուս մտիկ ըրէք Եւ դո՛ւք, ո՛վ գիտուններ, ինծի ականջ դրէք։
Լուարուք ինձ, իմաստունք, ունկնդիր լերուք, հանճարեղք:

34:2: ※ Լուարո՛ւք ինձ իմաստունք, ունկնդի՛ր լերուք հանճարեղք[9421]։
[9421] Ոմանք. Եւ ունկնդիր լերուք։
2 «Ո՛վ իմաստուններ, լսեցէ՛ք ինձ, եւ դուք՝ հանճարեղնե՛ր, ակա՛նջ դրէք.
2 «Ո՛վ իմաստուններ, իմ խօսքերուս մտիկ ըրէք Եւ դո՛ւք, ո՛վ գիտուններ, ինծի ականջ դրէք։
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34:234:2 выслушайте, мудрые, речь мою, и приклоните ко мне ухо, рассудительные!
34:2 ἀκούσατέ ακουω hear μου μου of me; mine σοφοί σοφος wise ἐπιστάμενοι εφιστημι stand over / by; get attention ἐνωτίζεσθε ενωτιζομαι give ear τὸ ο the καλόν καλος fine; fair
34:2 שִׁמְע֣וּ šimʕˈû שׁמע hear חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise מִלָּ֑י millˈāy מִלָּה word וְ֝ ˈw וְ and יֹדְעִ֗ים yōḏᵊʕˈîm ידע know הַאֲזִ֥ינוּ haʔᵃzˌînû אזן listen לִֽי׃ lˈî לְ to
34:2. audite sapientes verba mea et eruditi auscultate meHear ye, wise men, my words, and ye learned, hearken to me:
2. Hear my words, ye wise men; and give ear unto me, ye that have knowledge.
34:2. May the wise hear my words, and may the educated listen to me.
34:2. Hear my words, O ye wise [men]; and give ear unto me, ye that have knowledge.
Hear my words, O ye wise [men]; and give ear unto me, ye that have knowledge:

34:2 выслушайте, мудрые, речь мою, и приклоните ко мне ухо, рассудительные!
34:2
ἀκούσατέ ακουω hear
μου μου of me; mine
σοφοί σοφος wise
ἐπιστάμενοι εφιστημι stand over / by; get attention
ἐνωτίζεσθε ενωτιζομαι give ear
τὸ ο the
καλόν καλος fine; fair
34:2
שִׁמְע֣וּ šimʕˈû שׁמע hear
חֲכָמִ֣ים ḥᵃḵāmˈîm חָכָם wise
מִלָּ֑י millˈāy מִלָּה word
וְ֝ ˈw וְ and
יֹדְעִ֗ים yōḏᵊʕˈîm ידע know
הַאֲזִ֥ינוּ haʔᵃzˌînû אזן listen
לִֽי׃ lˈî לְ to
34:2. audite sapientes verba mea et eruditi auscultate me
Hear ye, wise men, my words, and ye learned, hearken to me:
34:2. May the wise hear my words, and may the educated listen to me.
34:2. Hear my words, O ye wise [men]; and give ear unto me, ye that have knowledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Если уму свойственна способность суждения, как гортани способность распознавать вкус в пище (XII:11; XX:12-13), то "мудрые", не Иов и друзья, у которых не хватает мудрости (XXXII:8-12, 15-18; XXXIII:33), а стоящие кругом слушатели могут обсудить, насколько справедливы слова Иова.
Albert Barnes: Notes on the Bible - 1834
34:2: Hear my words, O ye wise men - Addressing particularly the three friends of Job. The pRev_ious chapter had been addressed to Job himself. He had stated to him his views of the design of affliction, and he had nothing to reply. He now addresses himself to his friends, with a particular view of examining some of the sentiments which Job had advanced, and of showing where he was in error. He addresses them as "wise men," or sages, and as endowed with "knowledge," to conciliate their attention, and because he regarded them as qualified to understand the difficult subject which he proposed to explain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:2: Pro 1:5; Co1 10:15, Co1 14:20
Job 34:3
Geneva 1599
34:2 Hear my words, O ye (a) wise [men]; and give ear unto me, ye that have knowledge.
(a) Which are esteemed wise by the world.
John Gill
34:2 Hear my words, O ye wise men,.... This is not an address to Job's three friends, as some think; for Elihu had expressed his displeasure at them, in condemning Job without convicting him, and returning solid answers to him; and therefore he should not take their method of dealing with him, but take another; and plainly suggests that wisdom was not with them, nor taught by them; and therefore, as he could not give flattering titles to men, it could not well be thought that he should address them as wise and understanding men, unless indeed in an ironic way, as some choose to interpret it; see Job 32:3. Rather therefore some bystanders are here spoken to, whom Elihu knew to be men of wisdom and knowledge, &c. as it follows,
and give ear unto me, ye that have knowledge; and as they were endued not only with natural and political wisdom and knowledge, but with that which is divine and spiritual, they were proper judges of the affair in controversy, and could best discern whether what Elihu delivered was right or wrong, and to the purpose or not. And besides, though they had a large share of wisdom and knowledge, yet it was but imperfect; and the most wise and knowing may become more so, and that sometimes by means of their inferiors and juniors: and therefore Elihu craves their attention to what he had said or should say, though he was but a young man, and they aged, and men of great geniuses and abilities; and the rather he might be pressing on them to be his hearers and judges, because, generally speaking, such, as they are the most judicious, so the most candid hearers.
John Wesley
34:2 Ear - The ear, is put for the mind to which things are conveyed by it.
Robert Jamieson, A. R. Fausset and David Brown
34:2 This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
34:334:3: Զի ունկն զբանս քննէ, եւ կոկորդ զկերակո՛ւրս ճաշակէ։
3 քանզի ականջն է քննում խօսքերը, իսկ կոկորդը կերակուրներ է ճաշակում:
3 Քանզի ականջը խօսքերը կ’որոշէ, Ինչպէս քիմքը կերակուրին համը կ’առնէ։
Զի ունկն զբանս քննէ, եւ [333]կոկորդ զկերակուրս ճաշակէ:

34:3: Զի ունկն զբանս քննէ, եւ կոկորդ զկերակո՛ւրս ճաշակէ։
3 քանզի ականջն է քննում խօսքերը, իսկ կոկորդը կերակուրներ է ճաշակում:
3 Քանզի ականջը խօսքերը կ’որոշէ, Ինչպէս քիմքը կերակուրին համը կ’առնէ։
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34:334:3 Ибо ухо разбирает слова, как гортань различает вкус в пище.
34:3 ὅτι οτι since; that οὖς ους ear λόγους λογος word; log δοκιμάζει δοκιμαζω assay; assess καὶ και and; even λάρυγξ λαρυγξ larynx γεύεται γευω taste; eat βρῶσιν βρωσις meal; eating
34:3 כִּי־ kî- כִּי that אֹ֭זֶן ˈʔōzen אֹזֶן ear מִלִּ֣ין millˈîn מִלָּה word תִּבְחָ֑ן tivḥˈān בחן examine וְ֝ ˈw וְ and חֵ֗ךְ ḥˈēḵ חֵךְ palate יִטְעַ֥ם yiṭʕˌam טעם taste לֶ le לְ to אֱכֹֽל׃ ʔᵉḵˈōl אכל eat
34:3. auris enim verba probat et guttur escas gustu diiudicatFor the ear trieth words, and the mouth discerneth meats by the taste.
3. For the ear trieth words, as the palate tasteth meat.
34:3. For the ear examines words, and the mouth discerns foods by the taste.
34:3. For the ear trieth words, as the mouth tasteth meat.
For the ear trieth words, as the mouth tasteth meat:

34:3 Ибо ухо разбирает слова, как гортань различает вкус в пище.
34:3
ὅτι οτι since; that
οὖς ους ear
λόγους λογος word; log
δοκιμάζει δοκιμαζω assay; assess
καὶ και and; even
λάρυγξ λαρυγξ larynx
γεύεται γευω taste; eat
βρῶσιν βρωσις meal; eating
34:3
כִּי־ kî- כִּי that
אֹ֭זֶן ˈʔōzen אֹזֶן ear
מִלִּ֣ין millˈîn מִלָּה word
תִּבְחָ֑ן tivḥˈān בחן examine
וְ֝ ˈw וְ and
חֵ֗ךְ ḥˈēḵ חֵךְ palate
יִטְעַ֥ם yiṭʕˌam טעם taste
לֶ le לְ to
אֱכֹֽל׃ ʔᵉḵˈōl אכל eat
34:3. auris enim verba probat et guttur escas gustu diiudicat
For the ear trieth words, and the mouth discerneth meats by the taste.
34:3. For the ear examines words, and the mouth discerns foods by the taste.
34:3. For the ear trieth words, as the mouth tasteth meat.
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Adam Clarke: Commentary on the Bible - 1831
34:3: The ear trieth words - I do not think, with Calmet, that the inward ear, or judgment, is meant simply. The Asiatics valued themselves on the nice and harmonious collection of words, both in speaking and in writing; and perhaps it will be found here that Elihu labors as much for harmonious versification as for pious and weighty sentiments. To connect sense with sound was an object of general pursuit among the Hebrew, Arabic, and Persian poets; and so fond are the latter of euphony, that they often sacrifice both sense and sentiment to it; and some of the Greek poets are not exempt from this fault.
Albert Barnes: Notes on the Bible - 1834
34:3: For the ear trieth words - Ascertains their meaning, and especially determines what words are worth regarding. The object of this is, to fix the attention on what he was about to say; to get the ear so that every word should make its proper impression. The word ear in this place, however, seems not to be used to denote the external organ, but the whole faculty of hearing. It is by hearing that the meaning of what is said is determined, as it is by the taste that the quality of food is discerned.
As the mouth tasteth meat - Margin, as in Hebrew "palate." The meaning is, as the organ of taste determines the nature of the various articles of food. The same figure is used by Job in .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:3: the ear: Job 6:30, Job 12:11; Co1 2:15; Heb 5:14
mouth: Heb. palate, Job 31:30, Job 33:2 *marg.
Job 34:4
John Gill
34:3 For the ear trieth words,.... Not only the musical sound of them, the goodness of the language and diction, and the grammatical construction of them, but the sense of them, and whether the matter of them is good or not; that they are sound speech, which cannot be condemned, or unsound; whether they are right or wrong, agreeably to right reason, sound doctrine, and the word of God; for there are words and words, some the words of men, others the words of God. A sanctified ear tries these; but then men must have such ears to hear, and be attentive to what they hear, and retain it; hear internally as well as externally; and which a man does when his ears are opened by the Lord, from whom are the hearing ear and seeing eye; and such try what they hear, distinguish between good and bad, approve truth and receive it, and retain and hold it fast:
as the mouth tasteth meat; words and doctrines are like meat, some good and some bad; and such that have a good taste try them, either a rational or rather a spiritual discernment: some have no spiritual taste, their taste is not changed, and therefore cannot distinguish, nor make any good judgment of things; but others have, and these discern the difference, relish truth, savour the things that be of God, taste the good word of God, and esteem it more than their necessary food; and it is sweeter to them than the honey or the honeycomb. Such Elihu judged these men to be he addressed, and therefore desired their attention to what he had to say.
Robert Jamieson, A. R. Fausset and David Brown
34:3 palate--(See on Job 12:11; Job 33:2).
34:434:4: ※ Ընտրեսցո՛ւք մեզ դատաստան. եւ գիտասցուք ՚ի միջի մերում թէ բարի՛ է։
4 Արդ, մենք մեզ համար ատեան ընտրենք ու մեր մէջ իմանանք, թէ ի՛նչն է բարի:
4 Իրաւունքը մեզի ընտրենք, Մեր մէջ գիտնանք թէ ո՞ր բանը աղէկ է։
Ընտրեսցուք մեզ դատաստան, եւ գիտասցուք ի միջի մերում թէ [334]բարի է:

34:4: ※ Ընտրեսցո՛ւք մեզ դատաստան. եւ գիտասցուք ՚ի միջի մերում թէ բարի՛ է։
4 Արդ, մենք մեզ համար ատեան ընտրենք ու մեր մէջ իմանանք, թէ ի՛նչն է բարի:
4 Իրաւունքը մեզի ընտրենք, Մեր մէջ գիտնանք թէ ո՞ր բանը աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
34:434:4 Установим между собою рассуждение и распознаем, что хорошо.
34:4 κρίσιν κρισις decision; judgment ἑλώμεθα αιρεω choose ἑαυτοῖς εαυτου of himself; his own γνῶμεν γινωσκω know ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἑαυτῶν εαυτου of himself; his own ὅ ος who; what τι τις anyone; someone καλόν καλος fine; fair
34:4 מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice נִבְחֲרָה־ nivḥᵃrā- בחר examine לָּ֑נוּ llˈānû לְ to נֵדְעָ֖ה nēḏᵊʕˌā ידע know בֵינֵ֣ינוּ vênˈênû בַּיִן interval מַה־ mah- מָה what טֹּֽוב׃ ṭṭˈôv טֹוב good
34:4. iudicium eligamus nobis et inter nos videamus quid sit meliusLet us choose to us judgment, and let us see among ourselves what is the best.
4. Let us choose for us that which is right: let us know among ourselves what is good.
34:4. Let us choose judgment for ourselves, and let us consider among ourselves what is best.
34:4. Let us choose to us judgment: let us know among ourselves what [is] good.
Let us choose to us judgment: let us know among ourselves what [is] good:

34:4 Установим между собою рассуждение и распознаем, что хорошо.
34:4
κρίσιν κρισις decision; judgment
ἑλώμεθα αιρεω choose
ἑαυτοῖς εαυτου of himself; his own
γνῶμεν γινωσκω know
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἑαυτῶν εαυτου of himself; his own
ος who; what
τι τις anyone; someone
καλόν καλος fine; fair
34:4
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
נִבְחֲרָה־ nivḥᵃrā- בחר examine
לָּ֑נוּ llˈānû לְ to
נֵדְעָ֖ה nēḏᵊʕˌā ידע know
בֵינֵ֣ינוּ vênˈênû בַּיִן interval
מַה־ mah- מָה what
טֹּֽוב׃ ṭṭˈôv טֹוב good
34:4. iudicium eligamus nobis et inter nos videamus quid sit melius
Let us choose to us judgment, and let us see among ourselves what is the best.
4. Let us choose for us that which is right: let us know among ourselves what is good.
34:4. Let us choose judgment for ourselves, and let us consider among ourselves what is best.
34:4. Let us choose to us judgment: let us know among ourselves what [is] good.
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Adam Clarke: Commentary on the Bible - 1831
34:4: Let us choose to us judgment - Let us not seek the applause of men, nor contend for victory. Let our aim be to obtain correct views and notions of all things; and let us labor to find out what is good.
Albert Barnes: Notes on the Bible - 1834
34:4: Let us choose to us judgment - That is, let us examine and explore what is true and right. Amidst the conflicting opinions, and the sentiments which have been advanced, let us find out what will abide the test of close investigation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:4: choose: Job 34:36; Jdg 19:30, Jdg 20:7; Co1 6:2-5; Gal 2:11-14; Th1 5:21
know: Isa 11:2-5; Joh 7:24; Rom 12:2
Job 34:5
Geneva 1599
34:4 Let us choose to us (b) judgment: let us know among ourselves what [is] good.
(b) Let us examine the matter uprightly.
John Gill
34:4 Let us choose to us judgments,.... Take the part of the question or controversy in which truth and justice lie, and he doubtless has respect to the present controversy with Job;
let us know among ourselves what is good; agree upon that which is best to be done in the present case, what judgment to be made of the dealings of God with Job, and his behaviour under them, and what the best advice to give to him.
John Wesley
34:4 Let us - Not contend for victory, but for truth and equity. Know - Let us shew one another who hath the best cause.
Robert Jamieson, A. R. Fausset and David Brown
34:4 judgment--Let us select among the conflicting sentiments advanced, what will stand the test of examination.
34:534:5: Զի ասաց Յոբ թէ արդա՛ր եմ ես, եւ Տէր զընկէց զիրաւունս իմ[9422], [9422] Ոմանք. Եւ Տէր ընկէց զիրաւունս։
5 Յոբն ասաց. «Ես արդար եմ, բայց Տէրը մի կողմ նետեց իմ իրաւունքները,
5 Որովհետեւ Յոբ ըսաւ.‘Ես արդար եմ, Բայց Աստուած իմ իրաւունքս մէկդի ձգեց։
Զի ասաց Յոբ թէ` Արդար եմ ես, եւ [335]Տէր զընկէց զիրաւունս իմ:

34:5: Զի ասաց Յոբ թէ արդա՛ր եմ ես, եւ Տէր զընկէց զիրաւունս իմ[9422],
[9422] Ոմանք. Եւ Տէր ընկէց զիրաւունս։
5 Յոբն ասաց. «Ես արդար եմ, բայց Տէրը մի կողմ նետեց իմ իրաւունքները,
5 Որովհետեւ Յոբ ըսաւ.‘Ես արդար եմ, Բայց Աստուած իմ իրաւունքս մէկդի ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
34:534:5 Вот, Иов сказал: я прав, но Бог лишил меня суда.
34:5 ὅτι οτι since; that εἴρηκεν ερεω.1 state; mentioned Ιωβ ιωβ Iōb; Iov δίκαιός δικαιος right; just εἰμι ειμι be ὁ ο the κύριος κυριος lord; master ἀπήλλαξέν απαλλασσω discharge; deliver μου μου of me; mine τὸ ο the κρίμα κριμα judgment
34:5 כִּֽי־ kˈî- כִּי that אָ֭מַר ˈʔāmar אמר say אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job צָדַ֑קְתִּי ṣāḏˈaqtî צדק be just וְ֝ ˈw וְ and אֵ֗ל ʔˈēl אֵל god הֵסִ֥יר hēsˌîr סור turn aside מִשְׁפָּטִֽי׃ mišpāṭˈî מִשְׁפָּט justice
34:5. quia dixit Iob iustus sum et Deus subvertit iudicium meumFor Job hath said: I am just, and God hath overthrown my judgment.
5. For Job hath said, I am righteous, and God hath taken away my right:
34:5. For Job has said: “I am just, yet God has subverted my judgment.
34:5. For Job hath said, I am righteous: and God hath taken away my judgment.
For Job hath said, I am righteous: and God hath taken away my judgment:

34:5 Вот, Иов сказал: я прав, но Бог лишил меня суда.
34:5
ὅτι οτι since; that
εἴρηκεν ερεω.1 state; mentioned
Ιωβ ιωβ Iōb; Iov
δίκαιός δικαιος right; just
εἰμι ειμι be
ο the
κύριος κυριος lord; master
ἀπήλλαξέν απαλλασσω discharge; deliver
μου μου of me; mine
τὸ ο the
κρίμα κριμα judgment
34:5
כִּֽי־ kˈî- כִּי that
אָ֭מַר ˈʔāmar אמר say
אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job
צָדַ֑קְתִּי ṣāḏˈaqtî צדק be just
וְ֝ ˈw וְ and
אֵ֗ל ʔˈēl אֵל god
הֵסִ֥יר hēsˌîr סור turn aside
מִשְׁפָּטִֽי׃ mišpāṭˈî מִשְׁפָּט justice
34:5. quia dixit Iob iustus sum et Deus subvertit iudicium meum
For Job hath said: I am just, and God hath overthrown my judgment.
34:5. For Job has said: “I am just, yet God has subverted my judgment.
34:5. For Job hath said, I am righteous: and God hath taken away my judgment.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. По его заявлению, он прав (IX:15; XIII:18; XXIII:10-11; XXVII:6: и т. п. ), а Бог лишил его суда (евр. "гезир" - права), - возможности доказать свою невинность (ср. XXVII:2). Ввиду этого, хотя правда на его стороне, но он выступает в качестве лжеца, так как само свидетельство о невинности утрачивает силу, - является ложью ввиду факта страданий. Они - убедительное доказательство его греховности (IX:20; X:15). В том же положении лжеца окажется Иов, если вопреки сознанию правоты (XXVII:3-6), признает себя виновным. Ввиду невозможности суда, оправдания его, невинные, нанесенные божественным гневом раны, - страдания (ср. VI:4; XVI:13) не подлежат исцелению (ср. XXIII:13-14).
Adam Clarke: Commentary on the Bible - 1831
34:5: Job hath said, I am righteous - Job had certainly said the words attributed to him by Elihu, particularly in etc., but it was in vindication of his aspersed character that he had asserted his own righteousness, and in a different sense to that in which Elihu appears to take it up. He asserted that he was righteous quoad the charges his friends had brought against him. And he never intimated that he had at all times a pure heart, and had never transgressed the laws of his Maker. It is true also that he said, God hath taken away my judgment; but he most obviously does not mean to charge God with injustice, but to show that he had dealt with him in a way wholly mysterious, and not according to the ordinary dispensations of his providence; and that he did not interpose in his behalf, while his friends were overwhelming him with obloquy and reproach.
Albert Barnes: Notes on the Bible - 1834
34:5: For Job hath said, I am righteous - see , "I know that I shall be justified;" compare -11, where he says, if he was tried he would come forth as gold. Elihu may have also referred to the general course of remark which he had pursued as vindicating himself.
And God hath taken away my judgment - This sentiment is found in ; see the notes at that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:5: I: Job 10:7, Job 11:4, Job 16:17, Job 29:14, Job 32:1, Job 33:9
God: Job 9:17, Job 27:2
Job 34:6
Carl Friedrich Keil and Franz Delitzsch
34:5
5 For Job hath said: "I am guiltless,
"And God hath put aside my right.
6 "Shall I lie in spite of my right,
"Incurable is mine arrow without transgression."
7 Where is there a man like Job,
Who drinketh scorning like water,
8 And keepeth company with the workers of iniquity,
And walketh with wicked men,
9 So that he saith: "A man hath no profit
"From entering into fellowship with God"?!
That in relation to God, thinking of Him as a punishing judge, he is righteous or in the right, i.e., guiltless (צדקתּי with Pathach in pause, according to Ew. 93, c, from צדק = צדק, but perhaps, comp. Prov 24:30; Ps 102:26, because the Athnach is taken only as of the value of Zakeph), Job has said verbatim in Job 13:18, and according to meaning, Job 23:10; Job 27:7, and throughout; that He puts aside his right (the right of the guiltless, and therefore not of one coming under punishment): Job 27:2. That in spite of his right (על, to be interpreted, according to Schultens' example, just like Job 10:7; Job 16:17), i.e., although right is on his side, yet he must be accounted a liar, since his own testimony is belied by the wrathful form of his affliction, that therefore the appearance of wrong remains inalienably attached to him, we find in idea in Job 9:20 and freq. Elihu makes Job call his affliction חצּי, i.e., an arrow sticking in him, viz., the arrow of the wrath of God (on the objective suff. comp. on Job 23:2), after Job 6:4; Job 16:9; Job 19:11; and that this his arrow, i.e., the pain which it causes him, is incurably bad, desperately malignant without (בּלי as Job 8:11) פּשׁע, i.e., sins existing as the ground of it, from which he would be obliged to suppose they had thrust him out of the condition of favour, is Job's constant complaint (vid., e.g., Job 13:23.). Another utterance of Job closely connected with it has so roused Elihu's indignation, that he prefaces it with the exclamation of astonishment: Who is a man like Job, i.e., where in all the world (מי as 2Kings 7:23) has this Job his equal, who ... . The attributive clause refers to Job; "to drink scorn (here: blasphemy) like water," is, according to Job 15:16, equivalent to to give one's self up to mockery with delight, and to find satisfaction in it. ארח לחברה, to go over to any one's side, looks like a poeticized prose expression. ללכת is a continuation of the ארח, according to Ew. 351, c, but not directly in the sense "and he goes," but, as in the similar examples, Jer 17:10; Jer 44:19; 2Chron 7:17, and freq., in the sense of: "he is in the act of going;" comp. on Job 36:20 and Hab 1:17. The utterance runs: a man does not profit, viz., himself (on the use of סכן of persons as well as of things, vid., on Job 22:2), by his having joyous and familiar intercourse (בּרצתו, as little equivalent to בּרוּץ as in Ps 50:18) with God. Job has nowhere expressly said this, but certainly the declaration in Job 9:22, in connection with the repeated complaints concerning the anomalous distribution of human destinies (vid., especially Job 21:7, Job 24:1), are the premises for such a conclusion. That Elihu, in Job 34:7, is more harsh against Job than the friends ever were (comp. e.g., the well-measured reproach of Eliphaz, Job 15:4), and that he puts words into Job's moth which occur nowhere verbatim in his speeches, is worked up by the Latin fathers (Jer., Philippus Presbyter, Beda,
(Note: Philippus Presbyter was a disciple of Jerome. His Comm. in Iobum is extant in many forms, partly epitomized, partly interpolated (on this subject, vid., Hieronymi Opp. ed. Vallarsi, iii. 895ff.). The commentary of Beda, dedicated to a certain Nectarius (Vecterius), is fundamentally that of this Philippus.)
Gregory) in favour of their unfavourable judgment of Elihu; the Greek fathers, however, are deprived of all opportunity of understanding him by the translation of the lxx (in which μυκτηρισμόν signifies the scorn of others which Job must swallow down, comp. Prov 26:6), which here perverts everything.
Geneva 1599
34:5 For Job hath said, I am righteous: and God hath taken (c) away my judgment.
(c) That is, has afflicted me without measure.
John Gill
34:5 For Job hath said, I am righteous,.... Not in express words, but what amounted to it: no doubt he was a righteous man in an evangelic sense, being justified by the righteousness of Christ, as all the Old Testament saints were, who looked to him and believed in him as the Lord their righteousness, and said, as the church in those times did, "surely in the Lord have I righteousness and strength"; Is 45:24. And moreover he was an upright man, to which the Lord himself bore testimony, Job 1:8; and had the truth of grace in him, that "new man which is created in righteousness and true holiness"; and also lived an holy life and conversation; but then he did not say or think that he was righteous in or of himself, or so as to be free from sin: Job could not judge or speak thus of himself, which would be contrary to what he expressly declares, Job 7:20; though it must be owned, that he thought himself so righteous, holy, and good, that he ought not to have been afflicted in the manner he was; in which sense it is probable Elihu understood him: and besides, these words are not to be taken separately, but in connection with what follows, which shows Job's sense, and how Elihu understood him, that though he was a righteous person, he had not justice done him:
and God hath taken away my judgment; which words he did say; see Gill on Job 27:2; or, as Mr. Broughton renders the words, "the Omnipotent keeps back my right"; does not vindicate my cause, nor so much as give it a hearing, nor lets me know why he contends with me; and, though I call for justice to be done, cannot be heard, Job 19:7; a like complaint of the church in Is 40:27.
John Wesley
34:5 Said - I am so far righteous, that I have not deserved, such hard usage from God. Had taken - So Job had said, Job 27:2, he denies me that which is just and equal, to give me a fair hearing.
Robert Jamieson, A. R. Fausset and David Brown
34:5 judgment--my right. Job's own words (Job 13:18; Job 27:2).
34:634:6: եւ ստեաց դատաստանի իմում. ※ բռնութեամբ է նետս իմ առանց անիրաւութեան։
6 արդար դատաստան չարեց իմ հանդէպ. սաստիկ է նետի յարուցած վէրքը, եւ ես անիրաւութիւն չեմ գործել»:
6 Միթէ իմ իրաւունքս սո՞ւտ պիտի հանեմ. Իմ վէրքս* մահաբեր է, թէեւ յանցանք չունիմ’։
[336]եւ ստեաց դատաստանի իմում. բռնութեամբ`` է նետս իմ առանց անիրաւութեան:

34:6: եւ ստեաց դատաստանի իմում. ※ բռնութեամբ է նետս իմ առանց անիրաւութեան։
6 արդար դատաստան չարեց իմ հանդէպ. սաստիկ է նետի յարուցած վէրքը, եւ ես անիրաւութիւն չեմ գործել»:
6 Միթէ իմ իրաւունքս սո՞ւտ պիտի հանեմ. Իմ վէրքս* մահաբեր է, թէեւ յանցանք չունիմ’։
zohrab-1805▾ eastern-1994▾ western am▾
34:634:6 Должен ли я лгать на правду мою? Моя рана неисцелима без вины.
34:6 ἐψεύσατο ψευδω though; while τῷ ο the κρίματί κριμα judgment μου μου of me; mine βίαιον βιαιος violent τὸ ο the βέλος βελος missile μου μου of me; mine ἄνευ ανευ without ἀδικίας αδικια injury; injustice
34:6 עַל־ ʕal- עַל upon מִשְׁפָּטִ֥י mišpāṭˌî מִשְׁפָּט justice אֲכַזֵּ֑ב ʔᵃḵazzˈēv כזב lie אָנ֖וּשׁ ʔānˌûš אָנוּשׁ incurable חִצִּ֣י ḥiṣṣˈî חֵץ arrow בְלִי־ vᵊlî- בְּלִי destruction פָֽשַׁע׃ fˈāšaʕ פֶּשַׁע rebellion
34:6. in iudicando enim me mendacium est violenta sagitta mea absque ullo peccatoFor in judging me there is a lie: my arrow is violent without any sin.
6. Notwithstanding my right I am a liar; my wound is incurable, without transgression.
34:6. For, within my judgment, there is a lie: my vehement barbs are without any sin.”
34:6. Should I lie against my right? my wound [is] incurable without transgression.
Should I lie against my right? my wound [is] incurable without transgression:

34:6 Должен ли я лгать на правду мою? Моя рана неисцелима без вины.
34:6
ἐψεύσατο ψευδω though; while
τῷ ο the
κρίματί κριμα judgment
μου μου of me; mine
βίαιον βιαιος violent
τὸ ο the
βέλος βελος missile
μου μου of me; mine
ἄνευ ανευ without
ἀδικίας αδικια injury; injustice
34:6
עַל־ ʕal- עַל upon
מִשְׁפָּטִ֥י mišpāṭˌî מִשְׁפָּט justice
אֲכַזֵּ֑ב ʔᵃḵazzˈēv כזב lie
אָנ֖וּשׁ ʔānˌûš אָנוּשׁ incurable
חִצִּ֣י ḥiṣṣˈî חֵץ arrow
בְלִי־ vᵊlî- בְּלִי destruction
פָֽשַׁע׃ fˈāšaʕ פֶּשַׁע rebellion
34:6. in iudicando enim me mendacium est violenta sagitta mea absque ullo peccato
For in judging me there is a lie: my arrow is violent without any sin.
34:6. For, within my judgment, there is a lie: my vehement barbs are without any sin.”
34:6. Should I lie against my right? my wound [is] incurable without transgression.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:6: Should I lie against my right? - Should I acknowledge myself the sinner which they paint me, and thus lie against my right to assert and maintain my innocence?
My wound is incurable without transgression - If this translation is correct, the meaning of the place is sufficiently evident. In the tribulation which I endure, I am treated as if I were the worst of culprits; and I labor under incurable maladies and privations, though without any cause on my part for such treatment. This was all most perfectly true; it is the testimony which God himself gives of Job, that "he was a perfect and upright man, fearing God and eschewing evil;" and that "Satan had moved the Lord against him, to destroy him, Without a Cause. See
The Chaldee translates thus: -
"On account of my judgment, I will make the son of man a liar, who sends forth arrows without sin."
Mr. Good thus: -
"Concerning my cause I am slandered;
He hath reversed my lot without a trespass."
The latter clause is the most deficient, אנוש חצי בלי פשע; Miss Smith's translation of which is the best I have met with: "A man cut off, without transgression." The word חצי chitstsi, which we translate my wound, signifies more literally, my arrow; and if we take it as a contracted noun, חצי chitstsey for חצים chitstsim, it means calamities. אנוש anush, which we translate incurable, may be the noun enosh, wicked, miserable man; and then the whole may be read thus: "A man of calamities without transgression." I suffer the punishment of an enemy to God, while free from transgression of this kind.
Albert Barnes: Notes on the Bible - 1834
34:6: Should I lie against my right? - These are also quoted as the words of Job, and as a part of the erroneous opinions on which Elihu proposes to comment. These words do not occur, however, as used by Job respecting himself, and Elihu must be understood to refer to what he regarded as the general strain of the argument maintained by him. In regard to the meaning of the words, there have been various opinions. Jerome renders them, "For in judging me there is falsehood - mendacium est; my violent arrow (the painful arrow in me) is without any sin." The Septuagint, "He the Lord hath been false in my accusation" - ἐψένσατο δὲ τῳ κρίματί μου epseusato de tō krimati mou - "my arrow is heavy without transgression." Coverdale, "I must needs be a liar, though my cause be right." Umbreit renders it, "I must lie if I should acknowledge myself to be guilty."
Noyes, "Though I am innocent, I am made a liar." Prof. Lee, "Should I lie respecting my case? mine arrow is mortal without transgression." That is, Job said he could not lie about it; he could use no language that would deceive. He felt that a mortal arrow had reached him without transgression, or without any adequate cause. Rosenmuller renders it, "However just may be my cause, I appear to be a liar." That is, he was regarded as guilty, and treated accordingly, however conscious he might be of innocence, and however strenuously he might maintain that he was not guilty. The meaning probably is, "I am held to be a liar. I defend myself; go over my past life; state my course of conduct; meet the accusations of my friends, but in all this I am still held to be a liar. My friends so regard me - for they will not credit my statements, and they go on still to argue as if I was the most guilty of mortals. And God also in this holds me to be a liar, for he treats me constantly as if I were guilty. He hears not my vindication, and he inflicts pain and woe upon me as if all that I had said about my own integrity were false, and I were one of the most abandoned of mortals, so that on all hands I am regarded and treated as if I were basely false." The literal translation of the Hebrew is, "Concerning my judgment (or my cause) I am held to be a liar."
My wound is incurable - Margin, as in Hebrew "arrow." The idea is, that a deadly arrow had smitten him, which could not be extracted. So in Virgil:
Haeret lateri letalis arundo. Aeneid iv. 73.
The image is taken from an animal that had been pierced with a deadly arrow.
Without transgression - Without any sin that deserved such treatment. Job did not claim to be absolutely perfect; he maintained only that the sufferings which he endured were no proper proof of his character; compare .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:6: I: Job 27:4-6
wound: Heb. arrow, Job 6:4, Job 16:13
Job 34:7
Geneva 1599
34:6 Should I lie against my (d) right? my wound [is] (e) incurable without transgression.
(d) Should I say, I am wicked, being an innocent?
(e) I am more punished, than my sin deserves.
John Gill
34:6 Should I lie against my right?.... No; I ought not: this though Job had not said in so many words, yet this seems to be his sense in Job 27:4; that should he own and say that he was a wicked man, a hypocrite, and destitute of the grace of God, he should not only speak against himself, but, contrary to his conscience, say an untruth, and not do justice to his character. Some read the words without an interrogation, as Mr. Broughton,
"for my right I must be a liar;''
that is, for vindicating my right, seeking and endeavouring to do myself justice, and clear myself from false imputations, I am reckoned a liar. And to this purpose is the paraphrase of Aben Ezra,
"because I seek judgment, they say that I lie.''
Others render them, "there is a lie in judging me", so the Vulgate Latin version; that is,
"I am falsely accused, I am judged wrongfully:''
things I know not are laid to my charge, which has often been the case of good men: or, "I have lied in judgment"; that is, "failed", as the word is sometimes used, Is 58:11; failed in his expectation of judgment or of justice being done him; he looked for it, but was disappointed; but the first sense seems best;
my wound is incurable without transgression; not that he thought himself without transgression, but that his wound or stroke inflicted on him, or the afflictions he was exercised with, were without cause; were not for any injustice in his hands, or wickedness that he had committed; and that he utterly despaired of being rid of them, or restored to his former health and prosperity; and to this sense he had expressed himself, Job 9:17. In the Hebrew text it is, "my arrow" (y), that is, the arrow that was in him, the arrows of the Lord that stuck fast in him; these were thrown at him and fastened in him without cause; and there was no hope of their being drawn out, or of the wounds made by them being healed; see Job 6:4. Now what Elihu was offended at in these expressions was, that Job should so rigidly insist on his innocence, and not own himself faulty in any respect; nor allow there was any cause for his afflictions, nor entertain any hope of the removal of them: whereas it became him to acknowledge his sins, which no man is free from, and that he was dealt with less than his iniquities deserved; and that, instead of indulging despair, he should rather say, "I will return" to the Lord; he hath "torn" and he will "heal", he hath "smitten" and he will "bind up", Hos 6:1.
(y) "sagitta mea", Montanus, Schultens, Michaelis.
John Wesley
34:6 Should I lie - So Job had said in effect, Job 27:4-6, should I falsely accuse myself of sins of which I am not guilty? Without transgression - Without any such crying, sin, as might reasonably bring down such terrible judgments upon my head.
Robert Jamieson, A. R. Fausset and David Brown
34:6 Were I to renounce my right (that is, confess myself guilty), I should die. Job virtually had said so (Job 27:4-5; Job 6:28). MAURER, not so well, "Notwithstanding my right (innocence) I am treated as a liar," by God, by His afflicting me.
my wound--literally, "mine arrow," namely, by which I am pierced. So "my stroke" ("hand," Job 23:2, Margin). My sickness (Job 6:4; Job 16:13).
without transgression--without fault of mine to deserve it (Job 16:17).
34:734:7: Ո՛վ է իբրեւ զՅոբ՝ որ ըմպէ զարհամարհանս իբրեւ զջուր[9423]։ [9423] Ոմանք. Ո՛վ իցէ իբրեւ զՅոբ։
7 Արդ, կա՞յ մարդ, որ, Յոբի պէս, արհամարհանքն իբրեւ ջուր խմի,
7 Յոբի պէս մարդ ո՞վ կայ, Որ հայհոյութիւնը ջուրի պէս խմէ.
Ո՞վ է իբրեւ զՅոբ` որ ըմպէ զարհամարհանս իբրեւ զջուր:

34:7: Ո՛վ է իբրեւ զՅոբ՝ որ ըմպէ զարհամարհանս իբրեւ զջուր[9423]։
[9423] Ոմանք. Ո՛վ իցէ իբրեւ զՅոբ։
7 Արդ, կա՞յ մարդ, որ, Յոբի պէս, արհամարհանքն իբրեւ ջուր խմի,
7 Յոբի պէս մարդ ո՞վ կայ, Որ հայհոյութիւնը ջուրի պէս խմէ.
zohrab-1805▾ eastern-1994▾ western am▾
34:734:7 Есть ли такой человек, как Иов, который пьет глумление, как воду,
34:7 τίς τις.1 who?; what? ἀνὴρ ανηρ man; husband ὥσπερ ωσπερ just as Ιωβ ιωβ Iōb; Iov πίνων πινω drink μυκτηρισμὸν μυκτηρισμος just as ὕδωρ υδωρ water
34:7 מִי־ mî- מִי who גֶ֥בֶר ḡˌever גֶּבֶר vigorous man כְּ kᵊ כְּ as אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job יִֽשְׁתֶּה־ yˈišteh- שׁתה drink לַּ֥עַג llˌaʕaḡ לַעַג derision כַּ ka כְּ as † הַ the מָּֽיִם׃ mmˈāyim מַיִם water
34:7. quis est vir ut est Iob qui bibit subsannationem quasi aquamWhat man is there like Job, who drinketh up scorning like water?
7. What man is like Job, who drinketh up scorning like water?
34:7. What man is there that is like Job, who drinks up derision as if it were water,
34:7. What man [is] like Job, [who] drinketh up scorning like water?
What man [is] like Job, [who] drinketh up scorning like water:

34:7 Есть ли такой человек, как Иов, который пьет глумление, как воду,
34:7
τίς τις.1 who?; what?
ἀνὴρ ανηρ man; husband
ὥσπερ ωσπερ just as
Ιωβ ιωβ Iōb; Iov
πίνων πινω drink
μυκτηρισμὸν μυκτηρισμος just as
ὕδωρ υδωρ water
34:7
מִי־ mî- מִי who
גֶ֥בֶר ḡˌever גֶּבֶר vigorous man
כְּ kᵊ כְּ as
אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job
יִֽשְׁתֶּה־ yˈišteh- שׁתה drink
לַּ֥עַג llˌaʕaḡ לַעַג derision
כַּ ka כְּ as
הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
34:7. quis est vir ut est Iob qui bibit subsannationem quasi aquam
What man is there like Job, who drinketh up scorning like water?
34:7. What man is there that is like Job, who drinks up derision as if it were water,
34:7. What man [is] like Job, [who] drinketh up scorning like water?
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
7-9. Отрицание Иовом Божественного Правосудия (ст. 5-6) дает Елиую право приписать ему мысль о бесполезности Богоугождения (ст. 9; ср. XXII:2). Xотя Иов прямо и не высказывал подобного взгляда, если не считать XXI:15, но его жалобы, что Господь одинаково губит правого и виновного (IX:22; XXI:7: и д. ), награждает грешников (XXI:7: и 9; XXIV:1: и д. ), предоставляют достаточное основание для такого вывода. Отрицая Божественное Правосудие и пользу Богоугождения, Иов не имеет равного себе по нечестию, он находит в нем полное удовлетворение ("пьет глумление, как воду", ср. XV:16). По своим взглядам Иов - сообщник беззаконным (ст. 8; ср. XXI:14-15).
Adam Clarke: Commentary on the Bible - 1831
34:7: Drinketh up scorning like water? - This is a repetition of the charge made against Job by Eliphaz, It is a proverbial expression, and seems to be formed, as a metaphor, from a camel drinking, who takes in a large draught of water, even the most turbid, on its setting out on a journey in a caravan, that it may serve it for a long time. Job deals largely in scorning; he fills his heart with it.
Albert Barnes: Notes on the Bible - 1834
34:7: What man is like Job, who drinketh up scorning like water? - A similar image occurs in . The idea is, that he was full of reproachful speeches respecting God; of the language of irRev_erence and rebellion. He indulged in it as freely as a man drinks water; gathers up and imbibes all the language of reproach that he can find, and indulges in it as if it were perfectly harmless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:7: Job 15:16; Deu 29:19; Pro 1:22, Pro 4:17
Job 34:8
Geneva 1599
34:7 What man [is] like Job, [who] drinketh up (f) scorning like water?
(f) Which is compelled to receive your reproach and scorns of many for his foolish words.
John Gill
34:7 What man is like Job,.... This is said as wondering at the part he acted, that a man so wise and good as Job was esteemed to be should behave in such a manner as he did;
who drinketh up scorning like water? For a foolish and wicked man to do so is not strange nor uncommon; but for a man of such sense and grace as Job was to do this was astonishing; to have no more regard to his character than to expose himself to the scorn and ridicule of men: for a man to become a laughing stock to profane and wicked men for his religion and piety, it is no disgrace, but an honour to him; but by unbecoming words and gestures to make himself justly jeered and scoffed at is great indiscretion. Or it may be understood actively of his dealing very freely and frequently in scoffs and jeers, which he poured out very liberally and plentifully, and seemingly with as much delight as a man drinks water when thirsty; see Job 11:3.
John Wesley
34:7 Like water - Abundantly and greedily: who doth so break forth into scornful expressions, not only against his friends, but in some sort against God himself.
Robert Jamieson, A. R. Fausset and David Brown
34:7 (Job 15:16). Image from the camel.
scorning--against God (Job 15:4).
34:834:8: Ո՛չ մեղուցեալ՝ եւ ո՛չ ամպարշտեալ, կամ հաղորդեալ ճանապարհի որոց գործեն զանօրէնութիւն, գնա՛լ ընդ ամպարիշտս։
8 չմեղանչելով, ամբարշտութիւն չանելով, անօրէնութիւն անող մարդկանց գործերին չմասնակցելով՝ ընթանայ ամբարիշտների հետ:
8 Որ անօրէնութիւն գործողներուն հետ ընկերութեամբ պտըտի Ու ամբարիշտ մարդոց հետ քալէ.
[337]Ոչ մեղուցեալ եւ ոչ ամպարշտեալ, կամ հաղորդեալ ճանապարհի որոց գործեն զանօրէնութիւն, գնալ ընդ ամպարիշտս:

34:8: Ո՛չ մեղուցեալ՝ եւ ո՛չ ամպարշտեալ, կամ հաղորդեալ ճանապարհի որոց գործեն զանօրէնութիւն, գնա՛լ ընդ ամպարիշտս։
8 չմեղանչելով, ամբարշտութիւն չանելով, անօրէնութիւն անող մարդկանց գործերին չմասնակցելով՝ ընթանայ ամբարիշտների հետ:
8 Որ անօրէնութիւն գործողներուն հետ ընկերութեամբ պտըտի Ու ամբարիշտ մարդոց հետ քալէ.
zohrab-1805▾ eastern-1994▾ western am▾
34:834:8 вступает в сообщество с делающими беззаконие и ходит с людьми нечестивыми?
34:8 οὐχ ου not ἁμαρτὼν αμαρτανω sin οὐδὲ ουδε not even; neither ἀσεβήσας ασεβεω irreverent ἢ η or; than ὁδοῦ οδος way; journey κοινωνήσας κοινωνεω share μετὰ μετα with; amid ποιούντων ποιεω do; make τὰ ο the ἄνομα ανομος lawless τοῦ ο the πορευθῆναι πορευομαι travel; go μετὰ μετα with; amid ἀσεβῶν ασεβης irreverent
34:8 וְ wᵊ וְ and אָרַ֣ח ʔārˈaḥ ארח wander לְ֭ ˈl לְ to חֶבְרָה ḥevrˌā חֶבְרָה company עִם־ ʕim- עִם with פֹּ֣עֲלֵי pˈōʕᵃlê פעל make אָ֑וֶן ʔˈāwen אָוֶן wickedness וְ֝ ˈw וְ and לָ lā לְ to לֶ֗כֶת lˈeḵeṯ הלך walk עִם־ ʕim- עִם with אַנְשֵׁי־ ʔanšê- אִישׁ man רֶֽשַׁע׃ rˈešaʕ רֶשַׁע guilt
34:8. qui graditur cum operantibus iniquitatem et ambulat cum viris impiisWho goeth in company with them that work iniquity, and walketh with wicked men?
8. Which goeth in company with the workers of iniquity, and walketh with wicked men.
34:8. who accompanies those who work iniquity, and who walks with impious men?
34:8. Which goeth in company with the workers of iniquity, and walketh with wicked men.
Which goeth in company with the workers of iniquity, and walketh with wicked men:

34:8 вступает в сообщество с делающими беззаконие и ходит с людьми нечестивыми?
34:8
οὐχ ου not
ἁμαρτὼν αμαρτανω sin
οὐδὲ ουδε not even; neither
ἀσεβήσας ασεβεω irreverent
η or; than
ὁδοῦ οδος way; journey
κοινωνήσας κοινωνεω share
μετὰ μετα with; amid
ποιούντων ποιεω do; make
τὰ ο the
ἄνομα ανομος lawless
τοῦ ο the
πορευθῆναι πορευομαι travel; go
μετὰ μετα with; amid
ἀσεβῶν ασεβης irreverent
34:8
וְ wᵊ וְ and
אָרַ֣ח ʔārˈaḥ ארח wander
לְ֭ ˈl לְ to
חֶבְרָה ḥevrˌā חֶבְרָה company
עִם־ ʕim- עִם with
פֹּ֣עֲלֵי pˈōʕᵃlê פעל make
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וְ֝ ˈw וְ and
לָ לְ to
לֶ֗כֶת lˈeḵeṯ הלך walk
עִם־ ʕim- עִם with
אַנְשֵׁי־ ʔanšê- אִישׁ man
רֶֽשַׁע׃ rˈešaʕ רֶשַׁע guilt
34:8. qui graditur cum operantibus iniquitatem et ambulat cum viris impiis
Who goeth in company with them that work iniquity, and walketh with wicked men?
34:8. who accompanies those who work iniquity, and who walks with impious men?
34:8. Which goeth in company with the workers of iniquity, and walketh with wicked men.
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Adam Clarke: Commentary on the Bible - 1831
34:8: Which goeth in company with the workers of iniquity - This is an allusion to a caravan: all kinds of persons are found there; but yet a holy and respectable man might be found in that part of the company where profligates assembled. But surely this assertion of Elihu was not strictly true; and the words literally translated, will bear a less evil meaning: "Job makes a track ארח arach, to join fellowship, לחברה lechebrah, with the workers of iniquity;" i.e., Job's present mode of reasoning, when he says, "I am righteous, yet God hath taken away my judgment," is according to the assertion of sinners, who say, "There is no profit in serving God; for, if a man be righteous, he is not benefited by it, for God does not vindicate a just man's cause against his oppressors." By adopting so much of their creed, he intimates that Job is taking the steps that lead to fellowship with them. See
Albert Barnes: Notes on the Bible - 1834
34:8: Which goeth in company with the workers of iniquity - That is, in his sentiments. The idea is, that he advocated the same opinions which they did, and entertained the same views of God and of his government. The same charge had been before brought against him by his friends; see the notes at Job 21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:8: Job 2:10, Job 11:3, Job 15:5; Psa 1:1, Psa 26:4, Psa 50:18, Psa 73:12-15; Pro 1:15, Pro 2:12, Pro 4:14; Pro 13:20; Co1 15:33
Job 34:9
Geneva 1599
34:8 Which goeth in (g) company with the workers of iniquity, and walketh with wicked men.
(g) Meaning that Job was like the wicked, because he seemed not to glorify God and submit himself to his judgments.
John Gill
34:8 Which goeth in company with the workers of iniquity,.... The worst of men, who make it their constant business and employment to commit sin:
and walketh with wicked men; the most abandoned of mankind. Not that Job kept company with such, and walked with them in all excess of not; nor did Elihu think so; Job was "a man that feared God, and eschewed evil", and evil men; he was "a companion of them that feared the Lord"; his delight was "with the excellent of the earth": nor should a good man keep company and walk with the wicked, nor can he with any pleasure. But the sense is, that by his words, the expressions that dropped from his lips, he seemed to agree with them, and to be of the same sentiments with them; and what he delivered tended to encourage and harden them in their sinful ways; and what those words were follow.
John Wesley
34:8 Who goeth - Although I dare not say, that he is a wicked man, yet in this matter he speaks and acts like one of them.
Robert Jamieson, A. R. Fausset and David Brown
34:8 Job virtually goes in company (makes common cause) with the wicked, by taking up their sentiments (Job 9:22-23, Job 9:30; Job 21:7-15), or at least by saying, that those who act on such sentiments are unpunished (Mal 3:14). To deny God's righteous government because we do not see the reasons of His acts, is virtually to take part with the ungodly.
34:934:9: Մի՛ ասիցես չի՛ք այցելութիւն ՚ի վերայ առն, եւ այցելութիւն նմա ՚ի Տեառնէ[9424]։ [9424] ՚Ի բազումս պակասի. Չիք այցելութիւն ՚ի վերայ առն, եւ այցելութիւն նմա։
9 Չասես՝ “Ոչ մէկին պատիժ վրայ չի հասնի, մինչդեռ այցը Տիրոջ կողմից է լինելու”:
9 Վասն զի ըսաւ.‘Աստուծոյ հաճոյ ըլլալէն մարդուս օգուտ մը չկայ’։
Մի՛ ասիցես` չիք այցելութիւն ի վերայ առն, եւ այցելութիւն նմա ի Տեառնէ:

34:9: Մի՛ ասիցես չի՛ք այցելութիւն ՚ի վերայ առն, եւ այցելութիւն նմա ՚ի Տեառնէ[9424]։
[9424] ՚Ի բազումս պակասի. Չիք այցելութիւն ՚ի վերայ առն, եւ այցելութիւն նմա։
9 Չասես՝ “Ոչ մէկին պատիժ վրայ չի հասնի, մինչդեռ այցը Տիրոջ կողմից է լինելու”:
9 Վասն զի ըսաւ.‘Աստուծոյ հաճոյ ըլլալէն մարդուս օգուտ մը չկայ’։
zohrab-1805▾ eastern-1994▾ western am▾
34:934:9 Потому что он сказал: нет пользы для человека в благоугождении Богу.
34:9 μὴ μη not γὰρ γαρ for εἴπῃς επω say; speak ὅτι οτι since; that οὐκ ου not ἔσται ειμι be ἐπισκοπὴ επισκοπη supervision; visitation ἀνδρός ανηρ man; husband καὶ και and; even ἐπισκοπὴ επισκοπη supervision; visitation αὐτῷ αυτος he; him παρὰ παρα from; by κυρίου κυριος lord; master
34:9 כִּֽי־ kˈî- כִּי that אָ֭מַר ˈʔāmar אמר say לֹ֣א lˈō לֹא not יִסְכָּן־ yiskon- סכן serve גָּ֑בֶר gˈāver גֶּבֶר vigorous man בִּ֝ ˈbi בְּ in רְצֹתֹ֗ו rᵊṣōṯˈô רצה like עִם־ ʕim- עִם with אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
34:9. dixit enim non placebit vir Deo etiam si cucurrerit cum eoFor he hath said: Man shall not please God, although he run with him.
9. For he hath said, it profiteth a man nothing that he should delight himself with God.
34:9. For he has said, “Man will not please God, even if he should travel with him.”
34:9. For he hath said, It profiteth a man nothing that he should delight himself with God.
For he hath said, It profiteth a man nothing that he should delight himself with God:

34:9 Потому что он сказал: нет пользы для человека в благоугождении Богу.
34:9
μὴ μη not
γὰρ γαρ for
εἴπῃς επω say; speak
ὅτι οτι since; that
οὐκ ου not
ἔσται ειμι be
ἐπισκοπὴ επισκοπη supervision; visitation
ἀνδρός ανηρ man; husband
καὶ και and; even
ἐπισκοπὴ επισκοπη supervision; visitation
αὐτῷ αυτος he; him
παρὰ παρα from; by
κυρίου κυριος lord; master
34:9
כִּֽי־ kˈî- כִּי that
אָ֭מַר ˈʔāmar אמר say
לֹ֣א lˈō לֹא not
יִסְכָּן־ yiskon- סכן serve
גָּ֑בֶר gˈāver גֶּבֶר vigorous man
בִּ֝ ˈbi בְּ in
רְצֹתֹ֗ו rᵊṣōṯˈô רצה like
עִם־ ʕim- עִם with
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
34:9. dixit enim non placebit vir Deo etiam si cucurrerit cum eo
For he hath said: Man shall not please God, although he run with him.
34:9. For he has said, “Man will not please God, even if he should travel with him.”
34:9. For he hath said, It profiteth a man nothing that he should delight himself with God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:9: For he hath said, It profiteth a man nothing that he should delight himself in God - That is, there is no advantage in piety, and in endeavoring to serve God. It will make no difference in the divine dealings with him. He will be treated just as well if he lives a life of sin, as if he undertakes to live after the severest rules of piety. Job had not used precisely this language, but in , he had expressed nearly the same sentiment. It is probable, however, that Elihu refers to what he regarded as the general scope and tendency of his remarks, as implying that there was no respect paid to character in the divine dealings with mankind. It was easy to pervert the views which Job actually entertained, so as to make him appear to maintain this sentiment, and it was probably with a special view to this charge that Job uttered the sentiments recorded in Job 21; see the notes at that chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:9: It: Job 9:22, Job 9:23, Job 9:30, Job 9:31, Job 21:14-16, Job 21:30, Job 22:17, Job 35:3; Mal 3:14
delight: Job 27:10; Psa 37:4
Job 34:10
Geneva 1599
34:9 For he hath said, (h) It profiteth a man nothing that he should (i) delight himself with God.
(h) He wrests Job's words who said that God's children are often punished in this world, and the wicked go free.
(i) That is, live godly, (Gen 5:22).
John Gill
34:9 For he hath said,.... Not plainly and expressly, but consequentially; what it was thought might be inferred from what he had said, particularly in Job 9:22;
Tit profiteth a man nothing that he should delight himself with God; in his house and ordinances, ways and worship; he may as well indulge himself in the pleasures of sin, and in the delights of the world, if God destroys the perfect and the wicked, as Job had said in the place referred to; if this be the case, it is in vain to serve God, and pray unto him, or keep his ordinances; which are the language and sentiments of wicked men, and according to which they act, see Job 21:14, Mal 3:14. Mr. Broughton renders it,
"when he would walk with God;''
and so the Targum,
"in his walking with God;''
and another Targum,
"in his running with God:''
though he walks and even runs in the way of his commandments, yet it is of no advantage to him; or he does the will of God, as Aben Ezra; or seeks to please him or be acceptable to him, and to find grace in his sight. Whereas though love and hatred are not known by prosperity and adversity, but both come to good and bad men, which seems to be Job's meaning in the above place, from whence this inference is deduced; yet it is certain that godliness is profitable to all, Ti1 4:8.
John Wesley
34:9 He said - Not in express terms, but by consequence; because he said that good men were no less, nay, sometimes more miserable here than the wicked.
Robert Jamieson, A. R. Fausset and David Brown
34:9 with God--in intimacy (Ps 50:18, Margin).
34:1034:10: Վասն որոյ հանճարեղք սրտիւք լուարո՛ւք ինձ։ Մի՛ լիցի ինձ ամպարշտել առաջի Տեառն, եւ առաջի Ամենակալին աղմկել զիրաւունս։
10 Դրա համար էլ, սրտո՛վ հանճարեղներ, ի՛նձ լսեցէք: Այնպէս չլինի թող, որ ես ամբարշտութիւն անեմ Տիրոջ հանդէպ ու Ամենակալի առաջ աղմկեմ, թէ արդար եմ ես:
10 Ասոր համար ինծի մտիկ ըրէք, ո՛վ իմաստուններ, Քա՜ւ լիցի որ Աստուծոյ քով՝ չարութիւն Ու Ամենակարողին քով անօրէնութիւն ըլլայ։
Վասն որոյ, հանճարեղք սրտիւք, լուարուք ինձ. [338]մի՛ լիցի ինձ ամպարշտել առաջի Տեառն, եւ առաջի Ամենակալին աղմկել զիրաւունս:

34:10: Վասն որոյ հանճարեղք սրտիւք լուարո՛ւք ինձ։ Մի՛ լիցի ինձ ամպարշտել առաջի Տեառն, եւ առաջի Ամենակալին աղմկել զիրաւունս։
10 Դրա համար էլ, սրտո՛վ հանճարեղներ, ի՛նձ լսեցէք: Այնպէս չլինի թող, որ ես ամբարշտութիւն անեմ Տիրոջ հանդէպ ու Ամենակալի առաջ աղմկեմ, թէ արդար եմ ես:
10 Ասոր համար ինծի մտիկ ըրէք, ո՛վ իմաստուններ, Քա՜ւ լիցի որ Աստուծոյ քով՝ չարութիւն Ու Ամենակարողին քով անօրէնութիւն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1034:10 Итак послушайте меня, мужи мудрые! Не может быть у Бога неправда или у Вседержителя неправосудие,
34:10 διό διο therefore συνετοὶ συνετος comprehending; intelligent καρδίας καρδια heart ἀκούσατέ ακουω hear μου μου of me; mine μή μη not μοι μοι me εἴη ειμι be ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἀσεβῆσαι ασεβεω irreverent καὶ και and; even ἔναντι εναντι next to; in the presence of παντοκράτορος παντοκρατωρ almighty ταράξαι ταρασσω stir up; trouble τὸ ο the δίκαιον δικαιος right; just
34:10 לָכֵ֤ן׀ lāḵˈēn לָכֵן therefore אַֽנֲשֵׁ֥י ʔˈanᵃšˌê אִישׁ man לֵבָ֗ב lēvˈāv לֵבָב heart שִׁמְע֫וּ šimʕˈû שׁמע hear לִ֥י lˌî לְ to חָלִ֖לָה ḥālˌilā חָלִילָה be it far לָ lā לְ to † הַ the אֵ֥ל ʔˌēl אֵל god מֵ mē מִן from רֶ֗שַׁע rˈešaʕ רֶשַׁע guilt וְ wᵊ וְ and שַׁדַּ֥י šaddˌay שַׁדַּי Almighty מֵ mē מִן from עָֽוֶל׃ ʕˈāwel עָוֶל injustice
34:10. ideo viri cordati audite me absit a Deo impietas et ab Omnipotente iniquitasTherefore, ye men of understanding, hear me: far from God be wickedness, and iniquity from the Almighty.
10. Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
34:10. Therefore, prudent men, hear me: impiety is far from God, and iniquity is far from the Almighty.
34:10. Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity.
Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity:

34:10 Итак послушайте меня, мужи мудрые! Не может быть у Бога неправда или у Вседержителя неправосудие,
34:10
διό διο therefore
συνετοὶ συνετος comprehending; intelligent
καρδίας καρδια heart
ἀκούσατέ ακουω hear
μου μου of me; mine
μή μη not
μοι μοι me
εἴη ειμι be
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἀσεβῆσαι ασεβεω irreverent
καὶ και and; even
ἔναντι εναντι next to; in the presence of
παντοκράτορος παντοκρατωρ almighty
ταράξαι ταρασσω stir up; trouble
τὸ ο the
δίκαιον δικαιος right; just
34:10
לָכֵ֤ן׀ lāḵˈēn לָכֵן therefore
אַֽנֲשֵׁ֥י ʔˈanᵃšˌê אִישׁ man
לֵבָ֗ב lēvˈāv לֵבָב heart
שִׁמְע֫וּ šimʕˈû שׁמע hear
לִ֥י lˌî לְ to
חָלִ֖לָה ḥālˌilā חָלִילָה be it far
לָ לְ to
הַ the
אֵ֥ל ʔˌēl אֵל god
מֵ מִן from
רֶ֗שַׁע rˈešaʕ רֶשַׁע guilt
וְ wᵊ וְ and
שַׁדַּ֥י šaddˌay שַׁדַּי Almighty
מֵ מִן from
עָֽוֶל׃ ʕˈāwel עָוֶל injustice
34:10. ideo viri cordati audite me absit a Deo impietas et ab Omnipotente iniquitas
Therefore, ye men of understanding, hear me: far from God be wickedness, and iniquity from the Almighty.
34:10. Therefore, prudent men, hear me: impiety is far from God, and iniquity is far from the Almighty.
34:10. Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity.
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
10-12. Общее положение о Божественном Правосудии (ст. 12; ср. VIII:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. 11 For the work of a man shall he render unto him, and cause every man to find according to his ways. 12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment. 13 Who hath given him a charge over the earth? or who hath disposed the whole world? 14 If he set his heart upon man, if he gather unto himself his spirit and his breath; 15 All flesh shall perish together, and man shall turn again unto dust.
The scope of Elihu's discourse to reconcile Job to his afflictions and to pacify his spirit under them. In order to this he had shown, in the foregoing chapter, that God meant him no hurt in afflicting him, but intended it for his spiritual benefit. In this chapter he shows that he did him no wrong in afflicting him, nor punished him more than he deserved. If the former could not prevail to satisfy him, yet this ought to silence him. In these verses he directs his discourse to all the company: "Hearken to me, you men of understanding (v. 10), and show yourselves to be intelligent by assenting to this which I say." And this is that which he says, That the righteous God never did, nor ever will do, any wrong to any of his creatures, but his ways are equal, ours are unequal. The truth here maintained respects the justice of equity of all God's proceedings. Now observe in these verses,
I. How plainly this truth is laid down, both negatively and positively. 1. He does wrong to none: God cannot do wickedness, nor the Almighty commit iniquity, v. 10. It is inconsistent with the perfection of his nature, and so it is also with the purity of his will (v. 12): God will not do wickedly, neither will the Almighty pervert judgment. He neither can nor will do a wrong thing, nor deal hardly with any man. He will never inflict the evil of punishment but where he finds the evil of sin, nor in any undue proportion, for that would be to commit iniquity and do wickedly. If appeals be made to him, or he be to give a definitive sentence, he will have an eye to the merits of the cause and not respect the person, for that were to pervert judgment. He will never either do any man wrong or deny any man right, but the heavens will shortly declare his righteousness. Because he is God, and therefore is infinitely perfect and holy, he can neither do wrong himself nor countenance it in others, nay more than he can die, or lie, or deny himself. Though he be Almighty, yet he never uses his power, as mighty men often do, for the support of injustice. He is Shaddai--God all-sufficient, and therefore he cannot be tempted with evil (James i. 13), to do an unrighteous thing. 2. He ministers justice to all (v. 11): The work of a man shall he render unto him. Good works shall be rewarded and evil works either punished or satisfied for; so that sooner or later, in this world or in that to come, he will cause every man to find according to his ways. This is the standing rule of distributive justice, to give to every man according to his work. Say to the righteous, it shall be well with them; woe to the wicked, it shall be ill with them. If services persevered in now go unrewarded, and sins persisted in now go unpunished, yet there is a day coming when God will fully render to every man according to his works, with interest for the delay.
II. How warmly it is asserted, 1. With an assurance of the truth of it: Yea, surely, v. 12. It is a truth which none can deny or call in question; it is what we may take for granted and are all agreed in, That God will not do wickedly. 2. With an abhorrence of the very thought of the contrary (v. 10): Far be it from God that he should do wickedness, and from us that we should entertain the least suspicion of it or say any thing that looks like charging him with it.
III. How evidently it is proved by two arguments:
1. His independent absolute sovereignty and dominion (v. 13): Who has given him a charge over the earth and deputed him to manage the affairs of men upon the earth? Or, Who besides has disposed the whole world of mankind? He has the sole administration of the kingdoms of men, and has it of himself, nor is he entrusted with it by or for any other. (1.) It is certain that the government is his, and he does according to his will in all the hosts both of heaven and earth; and therefore he is not to be charged with injustice; for shall not the Judge of all the earth do right? Gen. xviii. 25. How shall God either rule or judge the world if there be, or could be, any unrighteousness with him? Rom. iii. 5, 6. He that is entitled to such unlimited power most certainly have in himself unspotted purity. This is also a good reason why we should acquiesce in all God's dealings with us. Shall not he that disposes of the whole world dispose of us and our concerns? (2.) It is as certain that he does not derive his power from any, nor is it a dispensation that is committed to him, but his power is original, and, like his being, of himself; and therefore, if he were not perfectly just, all the world and the affairs of it would soon be in the utmost confusion. The highest powers on earth have a God above them, to whom they are accountable, because it is not far from them to do iniquity. But therefore God has none above him, because it is not possible that he should do any thing (such is the perfection of his nature) that should need to be controlled. And, if he be an absolute sovereign, we are bound to submit to him, for there is no higher power to which we may appeal, so that the virtue is a necessity.
Adam Clarke: Commentary on the Bible - 1831
34:10: Far be it from God - Rather, Wickedness, far be that from God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our version.
Albert Barnes: Notes on the Bible - 1834
34:10: Therefore hearken unto me - Elihu proceeds now to reply to what he regarded as the erroneous sentiments of Job, and to show the impropriety of language which reflected so much on God and his government. Instead, however, of meeting the facts in the case, and showing how the actual course of events could be reconciled with justice, he resolves it all into a matter of sovereignty, and maintains that it is wrong to doubt the rectitude of the dealings of one so mighty as God. In this he pursues the same course substantially which the friends of Job had done, and does little more to solve the real difficulties in the case than they had. The facts to which Job had referred are scarcely adverted to; the perplexing questions are still unsolved, and the amount of all that Elihu says is, that God is a sovereign, and that there must be an improper spirit when people presume to pronounce on his dealings.
Ye men of understanding - Margin, as in Hebrew men of "heart." The word heart is used here as it was uniformly among the Hebrews; the Jewish view of physiology being that the heart was the seat of all the mental operations. They never speak of the head as the seat of the intellect, as we do. The meaning here is, that Elihu regarded them as sages, qualified to comprehend and appreciate the truth on the subject under discussion.
Far be it from God - Hebrew חלילה châ lı̂ ylâ h - "profane, unholy." It is an expression of abhorrence, as if the thing proposed were profane or unholy: Sa1 20:2; Gen 18:25; Jos 24:16. The meaning here is, that the very idea that God would do wrong, or could patronize iniquity, was a profane conception, and was not to be tolerated for a moment. This is true enough, and in this general sentiment, no doubt, Job would himself have concurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:10: understanding: Heb. heart, Job 34:2, Job 34:3, Job 34:34; Pro 6:32, Pro 15:32 *marg.
far: Job 8:3, Job 36:23, Job 37:23; Gen 18:25; Deu 32:4; Ch2 19:7; Psa 92:15; Jer 12:1; Rom 3:4, Rom 3:5, Rom 9:14; Jam 1:13
Job 34:11
Carl Friedrich Keil and Franz Delitzsch
34:10
10 Therefore, men of understanding, hearken to me!
Far be it from god to do evil,
And the Almighty to act wrongfully.
11 No indeed, man's work He recompenseth to him,
And according to man's walk He causeth it to be with him.
"Men of heart," according to Psychol. S. 249, comp. 254, is equivalent to noee'mones or noeeroi' (lxx συνετοὶ καρδίας). The clause which Elihu makes prominent in the following reply is the very axiom which the three defend, perfectly true in itself, but falsely applied by them: evil, wrong, are inconceivable on the part of God; instead of וּלשׁדּי it is only ושׁדּי in the second member of the verse, with the omission of the praep. - a frequent form of ellipsis, particularly in Isaiah (Is 15:8; Is 28:6; Is 48:14; Is 61:7, comp. Ezek 25:15). Far removed from acting wickedly and wrongfully, on the contrary He practises recompense exactly apportioned to man's deeds, and ever according to the walk of each one (ארח like דּרך or דּרכי, e.g., Jer 32:19, in an ethical sense) He causes it to overtake him, i.e., to happen to him (המציא only here and Job 37:13). The general assertion brought forward against Job is now proved.
John Gill
34:10 Therefore hearken unto me, ye men of understanding,.... The same persons he addresses as wise men and men of knowledge, Job 34:2; and here as men of understanding, or "heart" (z); the heart being the seat of wisdom and knowledge; and such Elihu desired to be his hearers, to attend to what he was about to say; which was to refute the words of Job, or his sense expressed in the preceding verses;
far be it from God that he should do wickedness; and from the Almighty, that he should commit iniquity; do any injustice or injury to any person, there being no unrighteousness in him, nor in any of his ways and works; which Job tacitly seemed to charge God with, at least as Elihu understood him. But sin is contrary to his pure and holy nature; he cannot look upon it with pleasure, much less commit it; it is forbidden by his holy righteous law, and therefore would never he done by him the lawgiver; nor can anyone single instance be given of wickedness and unrighteousness committed by him in any of his works of nature, or providence, or grace. He is the author of the evil of afflictions, whether as punishments or fatherly corrections; and in neither case does he commit or do any injustice; not in punishing wicked men less than they deserve, as he does in this life; nor in correcting his own people, which is always for their good: but not of the evil of sin; this may be concluded from the titles here given, of "Almighty and All-sufficient"; for being so he can be under no temptation of doing an unjust thing; and which is expressed with the like abhorrence and indignation by Elihu as the same sentiment is by the Apostle Paul, Rom 9:14.
(z) "viri cordis", Pagninus, Montanus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
34:10 The true answer to Job, which God follows up (Job 38:1-41). Man is to believe God's ways are right, because they are His, not because we fully see they are so (Rom 9:14; Deut 32:4; Gen 18:25).
34:1134:11: Այլ հատուսցէ մարդոյ ըստ իւրաքանչիւր գործոց նոցա, եւ ՚ի ճանապարհի առն գտցէ զնա։
11 Յուրաքանչիւր մարդու, ըստ նրա արարքների, կը հատուցի Նա, ըստ նրա վարքի կը փոխադարձի նրան:
11 Որովհետեւ Անիկա մարդուն ըրածին համեմատ կը հատուցանէ Ու ամէն մարդու՝ իր ճամբուն համեմատ գտնել կու տայ։
Այլ հատուսցէ մարդոյ ըստ իւրաքանչիւր գործոց նոցա, եւ ի ճանապարհի առն գտցէ զնա:

34:11: Այլ հատուսցէ մարդոյ ըստ իւրաքանչիւր գործոց նոցա, եւ ՚ի ճանապարհի առն գտցէ զնա։
11 Յուրաքանչիւր մարդու, ըստ նրա արարքների, կը հատուցի Նա, ըստ նրա վարքի կը փոխադարձի նրան:
11 Որովհետեւ Անիկա մարդուն ըրածին համեմատ կը հատուցանէ Ու ամէն մարդու՝ իր ճամբուն համեմատ գտնել կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1134:11 ибо Он по делам человека поступает с ним и по путям мужа воздает ему.
34:11 ἀλλὰ αλλα but ἀποδιδοῖ αποδιδωμι render; surrender ἀνθρώπῳ ανθρωπος person; human καθὰ καθα just as ποιεῖ ποιεω do; make ἕκαστος εκαστος each αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τρίβῳ τριβος path ἀνδρὸς ανηρ man; husband εὑρήσει ευρισκω find αὐτόν αυτος he; him
34:11 כִּ֤י kˈî כִּי that פֹ֣עַל fˈōʕal פֹּעַל doing אָ֭דָם ˈʔāḏām אָדָם human, mankind יְשַׁלֶּם־ yᵊšallem- שׁלם be complete לֹ֑ו lˈô לְ to וּֽ ˈû וְ and כְ ḵᵊ כְּ as אֹ֥רַח ʔˌōraḥ אֹרַח path אִ֝֗ישׁ ˈʔˈîš אִישׁ man יַמְצִאֶֽנּוּ׃ yamṣiʔˈennû מצא find
34:11. opus enim hominis reddet ei et iuxta vias singulorum restituetFor he will render to a man his work, and according to the ways of every one he will reward them.
11. For the work of a man shall he render unto him, and cause every man to find according to his ways.
34:11. For he will restore to man his works, and according to the ways of each, he will repay them.
34:11. For the work of a man shall he render unto him, and cause every man to find according to [his] ways.
For the work of a man shall he render unto him, and cause every man to find according to [his] ways:

34:11 ибо Он по делам человека поступает с ним и по путям мужа воздает ему.
34:11
ἀλλὰ αλλα but
ἀποδιδοῖ αποδιδωμι render; surrender
ἀνθρώπῳ ανθρωπος person; human
καθὰ καθα just as
ποιεῖ ποιεω do; make
ἕκαστος εκαστος each
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τρίβῳ τριβος path
ἀνδρὸς ανηρ man; husband
εὑρήσει ευρισκω find
αὐτόν αυτος he; him
34:11
כִּ֤י kˈî כִּי that
פֹ֣עַל fˈōʕal פֹּעַל doing
אָ֭דָם ˈʔāḏām אָדָם human, mankind
יְשַׁלֶּם־ yᵊšallem- שׁלם be complete
לֹ֑ו lˈô לְ to
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
אֹ֥רַח ʔˌōraḥ אֹרַח path
אִ֝֗ישׁ ˈʔˈîš אִישׁ man
יַמְצִאֶֽנּוּ׃ yamṣiʔˈennû מצא find
34:11. opus enim hominis reddet ei et iuxta vias singulorum restituet
For he will render to a man his work, and according to the ways of every one he will reward them.
34:11. For he will restore to man his works, and according to the ways of each, he will repay them.
34:11. For the work of a man shall he render unto him, and cause every man to find according to [his] ways.
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Adam Clarke: Commentary on the Bible - 1831
34:11: For the work of a man shall he render - God ever will do justice; the righteous shall never be forsaken, nor shall the wicked ultimately prosper.
Albert Barnes: Notes on the Bible - 1834
34:11: For the work of a man shall he render unto him - He shall treat each man as he deserves - and this is the essence of justice. Of the truth of this, also, there could have been no question. Elihu does not, indeed, apply it to the case of Job, but there can be little doubt that he intended that it should have such a reference. He regarded Job as having accused God of injustice, for having inflicted woes on him which he by no means deserved. He takes care, therefore, to state this general principle, that with God there must be impartial justice - leaving the application of this principle to the facts in the world, to be arranged as well as possible. No one can doubt that Elihu in this took the true ground, and that the great principle is to be held that God can do no wrong, and that all the facts in the universe must be consistent with this great principle, whether we can now see it to be so or not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:11: the work: Job 33:26; Psa 62:12; Pro 24:12; Jer 32:19; Eze 33:17-20; Mat 16:27; Rom 2:6; Co2 5:10; Pe1 1:17; Rev 22:12
cause: Pro 1:31; Gal 6:7, Gal 6:8
Job 34:12
John Gill
34:11 For the work of a man will he render unto him,.... The reward of his work, as Ben Gersom interprets it, whether the work of a wicked man or of a good man:
and cause every man to find according to his ways. Which is a truth frequently inculcated in the Scriptures; and will take place especially at the resurrection of the dead, which is for that purpose, and at the final judgment, by the righteous Judge of all; for, though wicked men may not be punished now according to their deserts, they will hereafter, which is sufficient to vindicate the justice of God: and as for the works and ways of good men, though God does not proceed according to them in the methods of his grace, they are not justified by them, nor called and saved according to them; for, though evil works deserve damnation, good works do not merit salvation; yet they are not neglected by the Lord; he is not unrighteous to forget them, and verily there is a reward for righteous men though it is not of debt but grace; and not for, but in keeping the commands of God, is this reward; even communion with him and peace in their souls, which they enjoy in, though not as arising from their keeping them; and at the last day, when their justification will be pronounced before men and angels, it will be according to their works of righteousness, not done by themselves, but done by Christ, in their room and stead and reckoned to them; for the obedience of Christ, by which they are made righteous, though imputed to them without works, is nothing else but a series of good works most perfectly done by Christ for them; and according to which the crown of righteousness in a righteous way will be given them by the righteous Judge. All which therefore is a full proof that no iniquity is, will, or can be committed by the Lord.
Robert Jamieson, A. R. Fausset and David Brown
34:11 Partly here; fully, hereafter (Jer 32:19; Rom 2:6; 1Pet 1:17; Rev_ 22:12).
34:1234:12: Համարիցիս զՏեառնէ անկա՞րգս ինչ առնել. կամ թէ Ամենակալն պղտորիցէ՞ զիրաւունս[9425]։ [9425] Ոմանք. Համարեսցի զՏեառնէ։
12 Գուցէ Տիրոջ մասին մտածում ես, որ կարող է անկարգ բանե՞ր անել, կամ կը պղծի՞ իրաւունքն Ամենակալը, նա, որ երկիրն է ստեղծել:
12 Արդարեւ Աստուած անօրէնութիւն չ’ըներ Ու Ամենակարողը դատը չի ծռեր։
Համարիցի՞ս զՏեառնէ`` անկարգս ինչ առնել, կամ թէ Ամենակալն պղտորիցէ՞ զիրաւունս:

34:12: Համարիցիս զՏեառնէ անկա՞րգս ինչ առնել. կամ թէ Ամենակալն պղտորիցէ՞ զիրաւունս[9425]։
[9425] Ոմանք. Համարեսցի զՏեառնէ։
12 Գուցէ Տիրոջ մասին մտածում ես, որ կարող է անկարգ բանե՞ր անել, կամ կը պղծի՞ իրաւունքն Ամենակալը, նա, որ երկիրն է ստեղծել:
12 Արդարեւ Աստուած անօրէնութիւն չ’ըներ Ու Ամենակարողը դատը չի ծռեր։
zohrab-1805▾ eastern-1994▾ western am▾
34:1234:12 Истинно, Бог не делает неправды и Вседержитель не извращает суда.
34:12 οἴῃ οιομαι suppose δὲ δε though; while τὸν ο the κύριον κυριος lord; master ἄτοπα ατοπος out of place; impertinent ποιήσειν ποιεω do; make ἢ η or; than ὁ ο the παντοκράτωρ παντοκρατωρ almighty ταράξει ταρασσω stir up; trouble κρίσιν κρισις decision; judgment
34:12 אַף־ ʔaf- אַף even אָמְנָ֗ם ʔomnˈām אָמְנָם really אֵ֥ל ʔˌēl אֵל god לֹֽא־ lˈō- לֹא not יַרְשִׁ֑יעַ yaršˈîₐʕ רשׁע be guilty וְ֝ ˈw וְ and שַׁדַּ֗י šaddˈay שַׁדַּי Almighty לֹֽא־ lˈō- לֹא not יְעַוֵּ֥ת yᵊʕawwˌēṯ עות be crooked מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
34:12. vere enim Deus non condemnabit frustra nec Omnipotens subvertet iudiciumFor in very deed God will not condemn without cause, neither will the Almighty pervert judgment.
12. Yea, of a surety, God will not do wickedly, neither will the Almighty pervert judgment.
34:12. For truly, God will not condemn in vain, nor will the Almighty repudiate judgment.
34:12. Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment:

34:12 Истинно, Бог не делает неправды и Вседержитель не извращает суда.
34:12
οἴῃ οιομαι suppose
δὲ δε though; while
τὸν ο the
κύριον κυριος lord; master
ἄτοπα ατοπος out of place; impertinent
ποιήσειν ποιεω do; make
η or; than
ο the
παντοκράτωρ παντοκρατωρ almighty
ταράξει ταρασσω stir up; trouble
κρίσιν κρισις decision; judgment
34:12
אַף־ ʔaf- אַף even
אָמְנָ֗ם ʔomnˈām אָמְנָם really
אֵ֥ל ʔˌēl אֵל god
לֹֽא־ lˈō- לֹא not
יַרְשִׁ֑יעַ yaršˈîₐʕ רשׁע be guilty
וְ֝ ˈw וְ and
שַׁדַּ֗י šaddˈay שַׁדַּי Almighty
לֹֽא־ lˈō- לֹא not
יְעַוֵּ֥ת yᵊʕawwˌēṯ עות be crooked
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
34:12. vere enim Deus non condemnabit frustra nec Omnipotens subvertet iudicium
For in very deed God will not condemn without cause, neither will the Almighty pervert judgment.
34:12. For truly, God will not condemn in vain, nor will the Almighty repudiate judgment.
34:12. Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
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Albert Barnes: Notes on the Bible - 1834
34:12: Yea, surely God will not do wickedly - So important does Elihu hold this principle to be, that he repeats it, and dwells upon it. He says, "it surely (אמנם 'omnâ m) must be so." The principle must be held at all hazards, and no opinion which contravenes this should be indulged for one moment. His ground of complaint against Job was, that he had not held fast to this principle, but, under the pressure of his sufferings, had indulged in remarks which implied that God might do wrong.
Neither will the Almighty pervert judgment - As Elihu supposed Job to have maintained; see . To "pervert judgment" is to do injustice; to place injustice in the place of right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:12: surely: Psa 11:7, Psa 145:17; Hab 1:12, Hab 1:13
pervert: Job 8:3
Job 34:13
Carl Friedrich Keil and Franz Delitzsch
34:12
12 Yea verily God acteth not wickedly,
And the Almighty perverteth not the right.
13 Who hath given the earth in charge to Him?
And who hath disposed the whole globe?
14 If He only set His heart upon Himself,
If He took back His breath and His inspiration to Himself:
15 All flesh would expire together,
And man would return to dust.
With אף אמנם (Yea verily, as Job 19:4, "and really") the counter-assertion of Job 34:11 is repeated, but negatively expressed (comp. Job 8:3). הרשׁיע signifies sometimes to act as רשׁע, and at others to be set forth and condemned as a רשׁע; here, as the connection requires, it is the former. Job 34:13 begins the proof. Ewald's interpretation: who searcheth, and Hahn's: who careth for the earth beside Him, are hazardous and unnecessary. פּקד with על of the person and the acc. of the thing signifies: to enjoin anything as a duty on any one, to entrust anything to any one, Job 36:23; Num 4:27; 2Chron 36:23; therefore: who has made the earth, i.e., the care of it, a duty to Him? ארצה (Milel) is not to be refined into the meaning "to the earth" (as here by Schultens and a few others, Is 9:1 by Luzzatto: he hath smitten down, better: dishonoured, to the earth with a light stroke), but is poetically equivalent to ארץ, as לילה (comp. modern Greek ἡ νύχθα) is in prose equivalent to ליל. Job 34:13 is by no means, with Ew. and Hahn, to be translated: who observes (considers) the whole globe, שׂים as Job 34:23; Job 4:20; Job 24:12 - the expression would be too contracted to affirm that no one but God bestowed providential attention upon the earth; and if we have understood Job 34:13 correctly, the thought is also inappropriate. A more appropriate thought is gained, if עליו is supplied from Job 34:13: who has enjoined upon Him the whole circle of the earth (Saad., Gecat., Hirz., Schlottm.); but this continued force of the עליו into the second independent question is improbable in connection with the repetition of מי. Therefore: who has appointed, i.e., established (שׂם as Job 38:5; Is 44:7), - a still somewhat more suitable thought, going logically further, since the one giving the charge ought to be the lord of him who receives the commission, and therefore the Creator of the world. This is just God alone, by whose רוּח and נשׁמה the animal world as well as the world of men (vid., Job 32:8; Job 33:4) has its life, Job 34:14 : if He should direct His heart, i.e., His attention (שׂים לב אל, as Job 2:3), to Himself (emphatic: Himself alone), draw in (אסף as Ps 104:29; comp. for the matter Eccles 12:7, Psychol. S. 406) to Himself His inspiration and breath (which emanated from Him or was effected by Him), all flesh would sink together, i.e., die off at once (this, as it appears, has reference to the taking back of the animal life, רוח), and man would return (this has reference to the taking back of the human spirit, נשׁמה) to dust (על instead of אל, perhaps with reference to the usual use of the על־עפר, Job 17:16; Job 20:11; Job 21:26).
Only a few modern expositors refer אליו, as Targ. Jer. and Syr., to man instead of reflexively to God; the majority rightly decide in favour of the idea which even Grotius perceived: si sibi ipsi tantum bonus esse (sui unius curam habere) vellet. אם followed by the fut. signifies either si velit (lxx ει ̓ βούλοιτο), as here, or as more frequently, si vellet, Ps 50:12; Ps 139:8, Obad 1:4, Is 10:22; Amos 9:2-4. It is worthy of remark that, according to Norzi's statement, the Babylonian texts presented ישׁיב, Job 34:14, as Chethb, ישׂים as Ker (like our Palestine text, Dan 11:18), which a MS of De Rossi, with a Persian translation, confirms; the reading gives a fine idea: that God's heart is turned towards the world, and is unclosed; its ethical condition of life would then be like its physical ground of life, that God's spirit dwells in it; the drawing back of the heart, and the taking back to Himself of the spirit, would be equivalent to the exclusion of the world from God's love and life. However, ישׂים implies the same; for a reference of God's thinking and willing to Himself, with the exclusion of the world, would be just a removal of His love. Elihu's proof is this: God does not act wrongly, for the government of the world is not a duty imposed upon Him from without, but a relation entered into freely by Him: the world is not the property of another, but of His free creative appointment; and how unselfishly, how devoid of self-seeking He governs it, is clear from the fact, that by the impartation of His living creative breath He sustains every living thing, and does not, as He easily might, allow them to fall away into nothingness. There is therefore a divine love which has called the world into being and keeps it in being; and this love, as the perfect opposite of sovereign caprice, is a pledge for the absolute righteousness of the divine rule.
John Gill
34:12 Yea, surely God will not do wickedly,.... This truth is repeated and affirmed in the strongest manner; or "will not condemn", as the Vulgate Latin version, and so the Targum, that is, he will not condemn the righteous; for, though he may afflict them, which is done that they may not be condemned with the world, he will not condemn them; for there is no condemnation to them that are in Christ; his righteousness, by which they are justified, secures them from all condemnation;
neither will the Almighty pervert judgment: pronounce a wrong sentence, decline the execution of justice, swerve from the rule of it, or do a wrong thing; for he punishes wherever he finds it, either in the sinner or his surety; and his punishing it in his Son, as the surety of his people, is the strongest proof of his punitive justice that can be given: nor does he neglect to chastise his people for sin, though satisfied for; so far is he from conniving at sin, and still further from committing it; see See Gill on Job 8:2.
John Wesley
34:12 Pervert - As Job hath affirmed.
Robert Jamieson, A. R. Fausset and David Brown
34:12 (Job 8:3). In opposition to Job, Job 34:5, will not--cannot.
34:1334:13: Ո՛ արար զերկիր. ո՛ է որ արար զառ ՚ի ներքոյս երկնից, եւ զամենայն որ ՚ի միջոցի[9426]։ [9426] Ոմանք. Որ արար զերկիր, ո՛վ է... զառ ՚ի ներքոյ երկ՛՛։
13 Այն ո՞վ է, որ ստեղծել է երկնքի ներքոյ ու միջոցի մէջ եղած ամէն բան:
13 Երկիրը ո՞վ յանձնեց անոր Ու բոլոր աշխարհը ո՞վ կարգի դրաւ։
[339]Ո՞ արար զերկիր. ո՞ է որ արար զառ ի ներքոյս երկնից, եւ զամենայն որ ի միջոցի:

34:13: Ո՛ արար զերկիր. ո՛ է որ արար զառ ՚ի ներքոյս երկնից, եւ զամենայն որ ՚ի միջոցի[9426]։
[9426] Ոմանք. Որ արար զերկիր, ո՛վ է... զառ ՚ի ներքոյ երկ՛՛։
13 Այն ո՞վ է, որ ստեղծել է երկնքի ներքոյ ու միջոցի մէջ եղած ամէն բան:
13 Երկիրը ո՞վ յանձնեց անոր Ու բոլոր աշխարհը ո՞վ կարգի դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1334:13 Кто кроме Его промышляет о земле? И кто управляет всею вселенною?
34:13 ὃς ος who; what ἐποίησεν ποιεω do; make τὴν ο the γῆν γη earth; land τίς τις.1 who?; what? δέ δε though; while ἐστιν ειμι be ὁ ο the ποιῶν ποιεω do; make τὴν ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven καὶ και and; even τὰ ο the ἐνόντα ενειμι in; contents πάντα πας all; every
34:13 מִֽי־ mˈî- מִי who פָקַ֣ד fāqˈaḏ פקד miss עָלָ֣יו ʕālˈāʸw עַל upon אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וּ û וְ and מִ֥י mˌî מִי who שָׂ֝֗ם ˈśˈām שׂים put תֵּבֵ֥ל tēvˌēl תֵּבֵל world כֻּלָּֽהּ׃ kullˈāh כֹּל whole
34:13. quem constituit alium super terram aut quem posuit super orbem quem fabricatus estWhat other hath he appointed over the earth? or whom hath he set over the world which he made?
13. Who gave him a charge over the earth? or who hath disposed the whole world?
34:13. What other is established over the earth? Or whom has he placed over the world, which he made?
34:13. Who hath given him a charge over the earth? or who hath disposed the whole world?
Who hath given him a charge over the earth? or who hath disposed the whole world:

34:13 Кто кроме Его промышляет о земле? И кто управляет всею вселенною?
34:13
ὃς ος who; what
ἐποίησεν ποιεω do; make
τὴν ο the
γῆν γη earth; land
τίς τις.1 who?; what?
δέ δε though; while
ἐστιν ειμι be
ο the
ποιῶν ποιεω do; make
τὴν ο the
ὑπ᾿ υπο under; by
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὰ ο the
ἐνόντα ενειμι in; contents
πάντα πας all; every
34:13
מִֽי־ mˈî- מִי who
פָקַ֣ד fāqˈaḏ פקד miss
עָלָ֣יו ʕālˈāʸw עַל upon
אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth
וּ û וְ and
מִ֥י mˌî מִי who
שָׂ֝֗ם ˈśˈām שׂים put
תֵּבֵ֥ל tēvˌēl תֵּבֵל world
כֻּלָּֽהּ׃ kullˈāh כֹּל whole
34:13. quem constituit alium super terram aut quem posuit super orbem quem fabricatus est
What other hath he appointed over the earth? or whom hath he set over the world which he made?
34:13. What other is established over the earth? Or whom has he placed over the world, which he made?
34:13. Who hath given him a charge over the earth? or who hath disposed the whole world?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15. Синодальное чтение ст. 13: представляет не совсем точную передачу подлинника. Буквально он должен быть переведен так: "Кто Ему вверил землю и кто поставил вселенную на ее основании?" Бог не может поступать несправедливо, так как управление миром не есть навязанная Ему со стороны обязанность, но дело Его свободной воли. Равным образом и мир не есть достояние кого-нибудь другого, а Его собственное создание (XXXII:8; XXXIII:4). И как бескорыстно управляет Он им, видно из того, что Его оживляющий дух поддерживает все существующее и не допускает до уничтожения (ст. 14-15; ср. Пс CIII:29). Божественная любовь, вызвавшая к бытию мир и обеспечивающая его продолжение, исключает возможность произвола, ручается за справедливость.
Adam Clarke: Commentary on the Bible - 1831
34:13: Who hath given him a charge - Who is it that governs the world? Is it not God? Who disposes of all things in it? Is it not the Almighty, by his just and merciful providence? The government of the world shows the care, the justice, and the mercy of God.
Albert Barnes: Notes on the Bible - 1834
34:13: Who hath given him a charge over the earth? - That is, he is the great original Proprietor and Ruler of all. He has derived his authority to govern from no one; he is under subjection to no one, and he has, therefore, an absolute right to do his own pleasure. Reigning then with absolute and original authority, no one has a right to call in question the equity of what he does. The argument of Elihu here, that God would do right, is derived solely from his independence. If he were a subordinate governor, he would feel less interest in the correct administration of affairs, and might be tempted to commit injuries to gratify the feelings of his superior. As he is, however, supreme and independent, he cannot be tempted to do wrong by any reference to a superior will; as the universe is that which he has made, and which belongs to him, every consideration would lead him to do right to all. He can have no partiality for one more than another; and there can be no one to whom he would desire to do injustice - for who wishes to injure that which belongs to himself? Prof. Lee, however, renders this, "Who hath set a land in order against him?" He supposes that the remark is designed to show the folly of rebelling against God. But the former interpretation seems better to accord with the scope of the argument.
Or who hath disposed the whole world? - Who has arranged the affairs of the universe? The word rendered "world," usually means the habitable earth, but it is employed here in the sense of the universe, and the idea is, that God has arranged and ordered all things, and that he is the supreme and absolute Sovereign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:13: Who hath given: Job 36:23, Job 38:4-41, Job 40:8-11; Ch1 29:11; Pro 8:23-30; Isa 40:13, Isa 40:14; Dan 4:35; Rom 11:34-36
the whole world: Heb. the world, all of it
Job 34:14
John Gill
34:13 Who hath given him a charge over the earth?.... Or who hath committed the earth unto him, and made it his care and charge? Is there any above him that has put him into this post and office? Under whose direction and command is he, and to whom is he accountable? None at all; he is no deputy or sub-governor: the kings of the earth are under him, and they have others subordinate to them; but he above all, higher than the highest: he is sole Governor of the world in his own right, by right of creation, and which he has from himself and not another; he has no rival, nor partner with him, none to whom he is accountable, or can control him; and since he is the Judge of all the earth, he will do right. Subordinate governors sometimes do unjust things in obedience to their superiors, or to please them, or through fear of them; but nothing of this kind is or can be the case with God; as he cannot do any injustice through inclination of nature, nor through ignorance, as men may; so neither through fear of any, there being none above him from whom he has received a charge, or that rules over him; and, as Jarchi expresses it, can say to him, what dost thou? as, I did not command thee so and so. And though he is sovereign and independent, and his power uncontrollable, it is contrary to his nature to make an ill use of it; and was justice perverted by him, the world would soon be in the utmost confusion: but it is a plain case there is a God that judgeth in the earth, and cannot commit iniquity. Or this may be said with respect to man; who has committed the earth to man, to be his charge, to be governed by him? if so, it would soon come to nothing; all creatures in it would be destroyed, as in the following verses; but this is not the case. Or who has given it to man to possess it, and to enjoy all things in it, and has put all things into his hands, and in subjection to him, to make use thereof, and for his good, delight, and pleasure, and visits him in it in a providential way, in great kindness and goodness? It is the Lord; and can it be thought that he that is so good and beneficent to men will do them any injustice? no, surely! Yea, should he take away all these good things he has given them, and even life itself, it could be no injustice, since he would only take away what he had given and had a right unto;
or who hath disposed the whole world? or created it, as Aben Ezra; that stored it with all the good things in it for the use of men? or put it in the beautiful order it is, so suitable and convenient for the good of his creatures? or made it the habitable earth it is for man and beast? so Mr. Broughton renders the whole,
"who before him looked to the earth, or who settled all the dwelt land?''
Or who made it the fruitful earth it is, abounding with plenty of food for man and beast? or who disposes of all things in it by his wise providence, so that everything is beautiful in its season? None but the Lord has done all this; how then can it be thought that he who has filled the earth with his goodness should do wickedly or pervert judgment?
John Wesley
34:13 Who - Who or where is his superior that made the world, and, then delivered the government of it to God? God himself is the sole creator, the absolute Lord of all, and therefore cannot do unjustly: because the creator and Lord of the world must needs have all possible perfections in himself, and amongst others, perfect justice. Disposed - Or, committed, to him, to be governed by him, in the name, of his Lord, to whom he must give an account.
Robert Jamieson, A. R. Fausset and David Brown
34:13 If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Himself; but as it is, for God to act unjustly would undermine the whole order of the world, and so would injure God's own property (Job 36:23).
disposed--hath founded (Is 44:7), established the circle of the globe.
34:1434:14: Եթէ կամեսցի պնդել եւ զշունչ առ ինքեա՛ն արգելուլ.
14 Եթէ կամենար սահմանափակել եւ հոգին յետ իր մէջ պահել,
14 Եթէ իր սիրտը այսպէս ուզելու ըլլայ*,Մարդուս հոգին ու շունչը իրեն կը հաւաքէ։
Եթէ կամեսցի պնդել եւ զշունչ առ ինքեան արգելուլ:

34:14: Եթէ կամեսցի պնդել եւ զշունչ առ ինքեա՛ն արգելուլ.
14 Եթէ կամենար սահմանափակել եւ հոգին յետ իր մէջ պահել,
14 Եթէ իր սիրտը այսպէս ուզելու ըլլայ*,Մարդուս հոգին ու շունչը իրեն կը հաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1434:14 Если бы Он обратил сердце Свое к Себе и взял к Себе дух ее и дыхание ее,
34:14 εἰ ει if; whether γὰρ γαρ for βούλοιτο βουλομαι want συνέχειν συνεχω block up / in; confine καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind παρ᾿ παρα from; by αὐτῷ αυτος he; him κατασχεῖν κατεχω retain; detain
34:14 אִם־ ʔim- אִם if יָשִׂ֣ים yāśˈîm שׂים put אֵלָ֣יו ʔēlˈāʸw אֶל to לִבֹּ֑ו libbˈô לֵב heart רוּחֹ֥ו rûḥˌô רוּחַ wind וְ֝ ˈw וְ and נִשְׁמָתֹ֗ו nišmāṯˈô נְשָׁמָה breath אֵלָ֥יו ʔēlˌāʸw אֶל to יֶאֱסֹֽף׃ yeʔᵉsˈōf אסף gather
34:14. si direxerit ad eum cor suum spiritum illius et flatum ad se trahetIf he turn his heart to him, he shall draw his spirit and breath unto himself.
14. If he set his heart upon man, he gather unto himself his spirit and his breath;
34:14. But, if he directs his heart towards him, he will draw his spirit and breath to himself.
34:14. If he set his heart upon man, [if] he gather unto himself his spirit and his breath;
If he set his heart upon man, [if] he gather unto himself his spirit and his breath:

34:14 Если бы Он обратил сердце Свое к Себе и взял к Себе дух ее и дыхание ее,
34:14
εἰ ει if; whether
γὰρ γαρ for
βούλοιτο βουλομαι want
συνέχειν συνεχω block up / in; confine
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
παρ᾿ παρα from; by
αὐτῷ αυτος he; him
κατασχεῖν κατεχω retain; detain
34:14
אִם־ ʔim- אִם if
יָשִׂ֣ים yāśˈîm שׂים put
אֵלָ֣יו ʔēlˈāʸw אֶל to
לִבֹּ֑ו libbˈô לֵב heart
רוּחֹ֥ו rûḥˌô רוּחַ wind
וְ֝ ˈw וְ and
נִשְׁמָתֹ֗ו nišmāṯˈô נְשָׁמָה breath
אֵלָ֥יו ʔēlˌāʸw אֶל to
יֶאֱסֹֽף׃ yeʔᵉsˈōf אסף gather
34:14. si direxerit ad eum cor suum spiritum illius et flatum ad se trahet
If he turn his heart to him, he shall draw his spirit and breath unto himself.
34:14. But, if he directs his heart towards him, he will draw his spirit and breath to himself.
34:14. If he set his heart upon man, [if] he gather unto himself his spirit and his breath;
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Adam Clarke: Commentary on the Bible - 1831
34:14: If he set his heart upon man - I think this and the following verse should be read thus: - "If he set his heart upon man, he will gather his soul and breath to himself; for all flesh shall perish together, and man shall turn again unto dust." On whomsoever God sets his heart, that is, his love, though his body shall perish and turn to dust, like the rest of men, yet his soul will God gather to himself.
Albert Barnes: Notes on the Bible - 1834
34:14: If he set his heart upon man - Margin, as in Hebrew "upon him" - meaning "man." That is, if he fixes his attention particularly on him, or should form a purpose in regard him. The argument seems to be tbis. "If God wished such a thing, and should set his heart upon it, he could easily cut off the whole race. He has power to do it, and no one can deny him the right. Man has no claim to life, but he who gave it has a right to withdraw it, and the race is absolutely dependent on this infinite Sovereign. Being such a Sovereign, therefore, and having such a right, man cannot complain of his Maker as unjust, if he is called to pass through trials." Rosenmuller, however, supposes this is to be taken in the sense of severe scrutiny, and that it means, "If God should examine with strictness the life of man, and mark all his faults, no flesh would be allowed to live. All would be found to be guilty, and would be cut off." Grotius supposes it to mean, "If God should regard only himself; if he wished only to be good to himself - that is, to consult his own welfare, he would take away life from all, and live and reign alone." This is also the interpretation of Umbreit, Schnurrer, and Eichhorn. Noyes regards it as an argument drawn from the benevolence of God, meaning if God were severe, unjust, and Rev_engeful, the earth would be a scene of universal desolation. It seems to me, however, that it is rather an argument from the absolute sovereignty or power of the Almighty, implying that man had no right to complain of the divine dealings in the loss of health, property, or friends; for if he chose he might sweep away the whole race, and leave the earth desolate.
If he gather unto himself his spirit and his breath - The spirit of man is represented as having been originally given by God, and as returning to him when man dies; Ecc 12:7, "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:14: set: Job 7:17, Job 9:4
upon man: Heb. upon him
he gather: Psa 104:29; Isa 24:22
Job 34:15
Geneva 1599
34:14 If (k) he set his heart upon man, [if] he gather unto himself his spirit (l) and his breath;
(k) To destroy him.
(l) The breath of life which he gave man.
John Gill
34:14 If he set his heart upon man,.... Not his love and affections; though there are some he does in this sense set his heart on, and whose souls at death he gathers to himself, but with this sense the next verse will not agree; but to destroy him, as Jarchi adds by way of explanation; if he gives his mind to it, is set upon it and resolved to do it, none can hinder him; or sets himself against him in an hostile way, the issue must be entire ruin and destruction to the race of men; but it is plain this is not the case, or otherwise all must have perished long ago: or if he severely marks the ways and works of men, and deals with them according to the strictness of his justice, which yet he might do without any charge of injustice, none could stand before him; but this he does not, so far is he from any injustice, or any appearance of it;
if he gather unto himself his spirit and his breath; not his own spirit and breath, drawing in and retaining that within himself, and withholding the influence of it from his creatures, which the Septuagint version seems to favour; but the spirit and breath of man, which are of God, and which, as he gives, he can gather when he pleases. The spirit or rational soul of man is put in him by the Lord; this at death is separated from the body, yet dies not with it, but is gathered to the Lord: and the breath which he breathes into man, and is in his nostrils, and which, as he gives, he can take away, and then man dies. But in doing this he does no injustice; indeed, should he in anger and resentment rise up and deal thus with men in general, the consequence must be as follows.
Robert Jamieson, A. R. Fausset and David Brown
34:14 "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [UMBREIT], "If He had regard to himself (only), and were to gather unto Himself (Ps 104:29) man's spirit, &c. (which he sends forth, Ps 104:30; Eccles 12:7), all flesh must perish together," &c. (Gen 3:19). God's loving preservation of His creatures proves He cannot be selfish, and therefore cannot be unjust.
34:1534:15: վախճանեսցի ամենայն մարմին առ հասարակ, եւ ամենայն մարմին ՚ի հո՛ղ դարձցի ուստի եւ ստեղծաւ[9427]։ [9427] Ոմանք. Եւ ամենայն մարդ ՚ի հող դարձցի ուստի ստեղծ՛՛։
15 առհասարակ ամէն մարմին վերջ կը գտնէր, ամէն մարմին կը դառնար հող, որից որ ստեղծուել էր:
15 Այն ատեն ամէն մարմին մէկէն կը մեռնի Ու մարդը հող կը դառնայ։
վախճանեսցի ամենայն մարմին առ հասարակ, [340]եւ ամենայն մարմին ի հող դարձցի ուստի եւ ստեղծաւ:

34:15: վախճանեսցի ամենայն մարմին առ հասարակ, եւ ամենայն մարմին ՚ի հո՛ղ դարձցի ուստի եւ ստեղծաւ[9427]։
[9427] Ոմանք. Եւ ամենայն մարդ ՚ի հող դարձցի ուստի ստեղծ՛՛։
15 առհասարակ ամէն մարմին վերջ կը գտնէր, ամէն մարմին կը դառնար հող, որից որ ստեղծուել էր:
15 Այն ատեն ամէն մարմին մէկէն կը մեռնի Ու մարդը հող կը դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1534:15 вдруг погибла бы всякая плоть, и человек возвратился бы в прах.
34:15 τελευτήσει τελευταω meet an end πᾶσα πας all; every σὰρξ σαρξ flesh ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord πᾶς πας all; every δὲ δε though; while βροτὸς βροτος into; for γῆν γη earth; land ἀπελεύσεται απερχομαι go off; go away ὅθεν οθεν from which; for which reason καὶ και and; even ἐπλάσθη πλασσω contrive; form
34:15 יִגְוַ֣ע yiḡwˈaʕ גוע expire כָּל־ kol- כֹּל whole בָּשָׂ֣ר bāśˈār בָּשָׂר flesh יָ֑חַד yˈāḥaḏ יַחַד gathering וְ֝ ˈw וְ and אָדָ֗ם ʔāḏˈām אָדָם human, mankind עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust יָשֽׁוּב׃ yāšˈûv שׁוב return
34:15. deficiet omnis caro simul et homo in cinerem reverteturAll flesh shall perish together, and man shall return into ashes.
15. All flesh shall perish together, and man shall turn again unto dust.
34:15. All flesh will fail together, and man will return to ashes.
34:15. All flesh shall perish together, and man shall turn again unto dust.
All flesh shall perish together, and man shall turn again unto dust:

34:15 вдруг погибла бы всякая плоть, и человек возвратился бы в прах.
34:15
τελευτήσει τελευταω meet an end
πᾶσα πας all; every
σὰρξ σαρξ flesh
ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord
πᾶς πας all; every
δὲ δε though; while
βροτὸς βροτος into; for
γῆν γη earth; land
ἀπελεύσεται απερχομαι go off; go away
ὅθεν οθεν from which; for which reason
καὶ και and; even
ἐπλάσθη πλασσω contrive; form
34:15
יִגְוַ֣ע yiḡwˈaʕ גוע expire
כָּל־ kol- כֹּל whole
בָּשָׂ֣ר bāśˈār בָּשָׂר flesh
יָ֑חַד yˈāḥaḏ יַחַד gathering
וְ֝ ˈw וְ and
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
עַל־ ʕal- עַל upon
עָפָ֥ר ʕāfˌār עָפָר dust
יָשֽׁוּב׃ yāšˈûv שׁוב return
34:15. deficiet omnis caro simul et homo in cinerem revertetur
All flesh shall perish together, and man shall return into ashes.
34:15. All flesh will fail together, and man will return to ashes.
34:15. All flesh shall perish together, and man shall turn again unto dust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:15: All flesh shall perish together - If God chose, he would have a right to cut down the whole race. How then shall people complain of the loss of health, comforts, and friends, and presume to arraign God as if he were unjust?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:15: Job 30:23; Gen 3:19; Psa 90:3-10; Ecc 12:7; Isa 27:4, Isa 57:16
Job 34:16
John Gill
34:15 All flesh shall perish together,.... Not one by one, or one after another, as they generally do, but all together; as when the flood swept away the world of the ungodly. "All flesh" signifies all men, and their bodies of flesh particularly, which are weak, frail, and mortal; and if God gathers or takes out the spirit from them, they die immediately, which is meant by perishing, as in Eccles 7:15;
and man shall turn again unto dust; from whence he came, as the body does at death; when those earthly tabernacles of the bodies of men, which have their foundation in the dust, are dissolved and sink into it. Now though this is the case of particular persons, one after another, yet it is not a general case, as it would be if God was to exert his power, as he might without any charge of injustice: and this shows the merciful kindness of God to man, so far is he from doing any thing injurious or unjust.
John Wesley
34:15 All - The design of this and the foregoing verse is the same with that of Job 34:13, namely, to declare God's absolute and uncontrollable sovereignty over all men.
34:1634:16: Ապա թէ ո՛չ խրատեսցիս, լո՛ւր զայս՝ ո՛ւնկնդիր բարբառոյ բանից իմոց[9428]։ [9428] Ոմանք. Խրատիցիս... բանից. եթէ։
16 Իսկ եթէ չես խրատուել, սա՛ էլ լսիր, ակա՛նջ դիր խօսքիս ու բառերիս:
16 Հիմա եթէ հասկացողութիւն ունիս՝ ասոր մտիկ ըրէ. Խօսքերուս ձայնին ակա՛նջ դիր։
Ապա թէ ոչ`` խրատեսցիս` լուր զայս, ունկն դիր բարբառոյ բանից իմոց:

34:16: Ապա թէ ո՛չ խրատեսցիս, լո՛ւր զայս՝ ո՛ւնկնդիր բարբառոյ բանից իմոց[9428]։
[9428] Ոմանք. Խրատիցիս... բանից. եթէ։
16 Իսկ եթէ չես խրատուել, սա՛ էլ լսիր, ակա՛նջ դիր խօսքիս ու բառերիս:
16 Հիմա եթէ հասկացողութիւն ունիս՝ ասոր մտիկ ըրէ. Խօսքերուս ձայնին ակա՛նջ դիր։
zohrab-1805▾ eastern-1994▾ western am▾
34:1634:16 Итак, если ты имеешь разум, то слушай это и внимай словам моим.
34:16 εἰ ει if; whether δὲ δε though; while μὴ μη not νουθετῇ νουθετεω prompt; warn ἄκουε ακουω hear ταῦτα ουτος this; he ἐνωτίζου ενωτιζομαι give ear φωνὴν φωνη voice; sound ῥημάτων ρημα statement; phrase
34:16 וְ wᵊ וְ and אִם־ ʔim- אִם if בִּ֥ינָה bˌînā בִּינָה understanding שִׁמְעָה־ šimʕā- שׁמע hear זֹּ֑את zzˈōṯ זֹאת this הַ֝אֲזִ֗ינָה ˈhaʔᵃzˈînā אזן listen לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound מִלָּֽי׃ millˈāy מִלָּה word
34:16. si habes ergo intellectum audi quod dicitur et ausculta vocem eloquii meiIf then thou hast understanding, hear what is said, and hearken to the voice of my words.
16. If now understanding, hear this: hearken to the voice of my words.
34:16. Therefore, if you have understanding, hear what is said, and heed the sound of my eloquence.
34:16. If now [thou hast] understanding, hear this: hearken to the voice of my words.
If now [thou hast] understanding, hear this: hearken to the voice of my words:

34:16 Итак, если ты имеешь разум, то слушай это и внимай словам моим.
34:16
εἰ ει if; whether
δὲ δε though; while
μὴ μη not
νουθετῇ νουθετεω prompt; warn
ἄκουε ακουω hear
ταῦτα ουτος this; he
ἐνωτίζου ενωτιζομαι give ear
φωνὴν φωνη voice; sound
ῥημάτων ρημα statement; phrase
34:16
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בִּ֥ינָה bˌînā בִּינָה understanding
שִׁמְעָה־ šimʕā- שׁמע hear
זֹּ֑את zzˈōṯ זֹאת this
הַ֝אֲזִ֗ינָה ˈhaʔᵃzˈînā אזן listen
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
מִלָּֽי׃ millˈāy מִלָּה word
34:16. si habes ergo intellectum audi quod dicitur et ausculta vocem eloquii mei
If then thou hast understanding, hear what is said, and hearken to the voice of my words.
34:16. Therefore, if you have understanding, hear what is said, and heed the sound of my eloquence.
34:16. If now [thou hast] understanding, hear this: hearken to the voice of my words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Переход к дальнейшим мыслям; его форма имеет целью возбудить внимание Иова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 If now thou hast understanding, hear this: hearken to the voice of my words. 17 Shall even he that hateth right govern? and wilt thou condemn him that is most just? 18 Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? 19 How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands. 20 In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand. 21 For his eyes are upon the ways of man, and he seeth all his goings. 22 There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. 23 For he will not lay upon man more than right; that he should enter into judgment with God. 24 He shall break in pieces mighty men without number, and set others in their stead. 25 Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed. 26 He striketh them as wicked men in the open sight of others; 27 Because they turned back from him, and would not consider any of his ways: 28 So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted. 29 When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only: 30 That the hypocrite reign not, lest the people be ensnared.
Elihu here addresses himself more directly to Job. He had spoken to the rest (v. 10) as men of understanding; now, speaking to Job; he puts an if upon his understanding: If thou hast understanding, hear this and observe it, v. 16.
I. Hear this, That God is not to be quarrelled with for any thing that he does. It is daring presumption to arraign and condemn God's proceedings, as Job had done by his discontents. It was, 1. As absurd as it would be to advance one to power that is a professed enemy to justice: Shall even he that hates right govern? v. 17. The righteous Lord so loves righteousness that, in comparison with him, even Job himself, though a perfect and upright man, might be said to hate right; and shall he govern? Shall he pretend to direct God or correct what he does? Shall such unrighteous creatures as we are give law to the righteous God? or must he take his measures from us? When we consider the corruption of our nature, and the contrariety there is in us to the eternal rule of equity, we cannot but see it to be an impudent impious thing for us to prescribe to God. 2. It was as absurd as it would be to call a most righteous innocent person to the bar, and to give judgment against him, though it appeared ever so plainly, upon the trial, that he was most just: Wilt thou condemn him that is righteous in all his ways, and cannot but be so? 3. It is more absurd and unbecoming than it would be to say to a sovereign prince, Thou art wicked, and to judges upon the bench, You are ungodly, v. 18. This would be looked upon as an insufferable affront to majesty and to magistracy; no king, no prince, would bear it. In favour of government, we presume it is a right sentence that is passed, unless the contrary be very evident; but, whatever we think, it is not fit to tell a king to his face that he is wicked. Nathan reproved David by a parable. But, whatever a high priest or a prophet might do, it is not for an ordinary subject to make so bold with the powers that are. How absurd is then to say so to God--to impute iniquity to him, who, having no respect of persons, is in no temptation to do an unjust thing! He regardeth not the rich more than the poor, and therefore it is fit he should rule, and it is not fit we should find fault with him, v. 19. Note, Rich and poor stand upon the same level before God. A great man shall fare never the better, nor find any favour, for his wealth and greatness; nor shall a poor man fare ever the worse for his poverty, nor an honest cause be starved. Job, now that he was poor, should have as much favour with God, and be as much regarded by him, as when he was rich; for they are all the work of his hands. Their persons are so: the poor are made by the same hand, and of the same mould, as the rich. Their conditions are so: the poor were made poor by the divine providence, as well as the rich made rich; and therefore the poor shall fare never the worse for that which is their lot, not their fault.
II. Hear this, That God is to be acknowledged and submitted to in all that he does. Divers considerations Elihu here suggests to Job, to beget in him great and high thoughts of God, and so to persuade him to submit and proceed no further in his quarrel with him.
1. God is almighty, and able to deal with the strongest of men when he enters into judgment with them (v. 20); even the people, the body of a nation, though ever so numerous, shall be troubled, unhinged, and put into disorder, when God pleases; even the mighty man, the prince, though ever so honourable, ever so formidable among men, shall, if God speak the word, be taken away out of his throne, nay, out of the land of the living; they shall die; they shall pass away. What cannot he do that has all the powers of death at his command? Observe the suddenness of this destruction: In a moment shall they die. It is not a work of time, with God, to bring down his proud enemies, but, when he pleases, it is soon done; nor is he bound to give them warning, no, not an hour's warning. This night thy soul shall be required. Observe the season of it: They shall be troubled at midnight, when they are secure and careless, and unable to help themselves; as the Egyptians when their first-born were slain. This is the immediate work of God: they are taken away, without hand, insensibly, by secret judgments. God can himself humble the greatest tyrant, without the assistance or agency of any man. Whatever hand he sometimes uses in the accomplishing of his purposes, he needs none, but can do it without hand. Nor is it one single mighty man only that he can thus overpower, but even hosts of them (v. 24): He shall break in pieces mighty men without number; for no combined power can stand it out against Omnipotence. Yet, when God destroys tyranny, he does not design anarchy; if those are brought down that ruled ill, it does not therefore follow that people must have no rulers; for, when he breaks mighty men, he sets others in their stead, that will rule better, or, if they do not, he overturns them also in the night, or in a night, so that they are destroyed, v. 25. Witness Belshazzar. Or, if he designs them space to repent, he does not presently destroy them, but he strikes them as wicked men, v. 26. Some humbling mortifying judgments are brought upon them; these wicked rulers are stricken as other wicked men, as surely, as sorely, stricken in their bodies, estates, or families, and this for warning to their neighbours; the stroke is given in terrorem--as an alarm to others, and therefore is given in the open sight of others, that they also may see and fear, and tremble before the justice of God. If kings stand not before him, how shall we stand!
2. God is omniscient, and can discover that which is most secret. As the strongest cannot oppose his arm, so the most subtle cannot escape his eye; and therefore, if some are punished either more or less than we think they should be, instead of quarrelling with God, it becomes us to ascribe it to some secret cause known to God only. For, (1.) Every thing is open before him (v. 21): His eyes are upon the ways of man; not only they are within reach of his eye, so that he can see them, but his eye is upon them, so that he actually observes and inspects them. He sees us all, and sees all our goings; go where we will, we are under his eye; all our actions, good and evil, are regarded and recorded and reserved to be brought into judgment when the books shall be opened. (2.) Nothing is or can be concealed from him (v. 22): There is no darkness nor shadow of death so close, so thick, so solitary, so remote from light or sight as that in it the workers of iniquity may hide themselves from the discovering eye and avenging hand of the righteous God. Observe here, [1.] The workers of iniquity would hide themselves if they could from the eye of the world for shame (and that perhaps they may do), and from the eye of God for fear, as Adam among the trees of the garden. The day is coming when mighty men, and chief captains, will call to the rocks and mountains to hide them. [2.] They would gladly be hid even by the shadow of death, be hid in the grave, and lie for ever there, rather than appear before the judgment-seat of Christ. (3.) It is in vain to think of flying from God's justice, or absconding when his wrath is in pursuit of us. The workers of iniquity may find ways and means to hide themselves from men, but not from God: He knows their works (v. 25), both what they do and what they design.
3. God is righteous, and, in all his proceedings, goes according to the rules of equity. Even when he is overturning mighty men, and breaking them in pieces, yet he will not lay upon man more than right, v. 23. As he will not punish the innocent, so he will not exact of those that are guilty more than their iniquities deserve; and of the proportion between the sin and the punishment Infinite Wisdom shall be the judge. He will not give any man cause to complain that he deals hardly with him, nor shall any man enter into judgment with God, or bring an action against him. If he do, God will be justified when he speaks and clear when he judges. Therefore Job was very much to be blamed for his complaints of God, and is here well-advised to let fall his action, for he would certainly be cast or non-suited. It is not for man ever to purpose to enter into judgment with the Omnipotent; so some read the whole verse. Job had often wished to plead his cause before God. Elihu asks, "To what purpose? The judgment already given concerning thee will certainly be affirmed; no errors can be found in it, nor any exceptions taken to it, but, after all, it must rest as it is." All is well that God does, and will be found so. To prove that when God destroys the mighty men, and strikes them as wicked men, he does not lay upon them more than right, he shows what their wickedness was (v. 27, 28); and let any compare that with their punishment, and then judge whether they did not deserve it. In short, these unjust judges, whom God will justly judge, neither feared God nor regarded man, Luke xviii. 2. (1.) They were rebels to God: They turned back from him, cast off the fear of him, and abandoned the very thoughts of him; for they would not consider any of his ways, took no heed either to his precepts or to his providences, but lived without God in the world. This is at the bottom of all the wickedness of the wicked, they turn back from God; and it is because they do not consider, not because they cannot, but because they will not. From inconsideration comes impiety, and thence all immorality. (2.) They were tyrants to all mankind, v. 28. They will not call upon God for themselves; but they cause the cry of the poor to come to him, and that cry is against them. They are injurious and oppressive to the poor, wrong them, crush them, impoverish them yet more, and add affliction to the afflicted, who cry unto God, make their complaint to him, and he hears them and pleads their cause. Their case is bad who have the prayers and tears of the poor against them; for the cry of the oppressed will, sooner or later, draw down vengeance on the heads of the oppressors, and no one can say that this is more than right, Exod. xxii. 23.
4. God has an uncontrollable dominion in all the affairs of the children of men, and so guides and governs whatever concerns both communities and particular persons, that, as what he designs cannot be defeated, so what he does cannot be changed, v. 29. Observe, (1.) The frowns of all the world cannot trouble those whom God quiets with his smiles. When he gives quietness who then can make trouble? v. 29. This is a challenge to all the powers of hell and earth to disquiet those to whom God speaks peace, and for whom he creates it. If God give outward peace to a nation, he can secure what he gives, and disable the enemies of it to give it any disturbance. If God give inward peace to a man only, the quietness and everlasting assurance which are the effect of righteousness, neither the accusations of Satan nor the afflictions of this present time, no, nor the arrests of death itself, can give trouble. What can make those uneasy whose souls dwell at ease in God? See Phil. iv. 7. (2.) The smiles of all the world cannot quiet those whom God troubles with his frowns; for if he, in displeasure, hide his face, and withhold the comfort of his favour, who then can behold him? that is, Who can behold a displeased God, so as to bear up under his wrath or turn it away? Who can make him show his face when he resolves to hide it, or see through the clouds and darkness which are round about him? Or, Who can behold a disquieted sinner, so as to give him effectual relief? Who can stand a friend to him to whom God is an enemy? None can relieve the distresses of the outward condition without God. If the Lord do not help thee, whence shall I? 2 Kings vi. 27. Nor can any relieve the distresses of the mind against God and his terrors. If he impress the sense of his wrath upon a guilty conscience, all the comforts the creature can administer are ineffectual. As vinegar upon nitre, so are songs to a heavy heart. The irresistibleness of God's operations must be acknowledged in his dealings both with communities and with particular persons: what he does cannot be controlled, whether it be done against a nation in its public capacity or against a man only in his private affairs. The same Providence that governs mighty kingdoms presides in the concerns of the meanest individual; and neither the strength of a whole nation can resist his power nor the smallness of a single person evade his cognizance; but what he does shall be done effectually and victoriously.
Albert Barnes: Notes on the Bible - 1834
34:16: If now thou hast understanding hear this - This appears to be addressed to Job. The discourse before this had been directed to his three friends, but Elihu appears here to have turned to Job, and to have made a solemn appeal to him, whether this were not so. In the subsequent verses he remonstrates with him about his views, and shows him that what he had said implied severe reflections on the character and government of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:16: Job 12:3, Job 13:2-6
Job 34:17
Carl Friedrich Keil and Franz Delitzsch
34:16
16 And oh understand now, hear this;
Hearken to the sound of my words.
17 Would one who hateth right also be able to subdue?
Or wilt thou condemn the All-just?
18 Is it becoming to say to a king: Worthless One!?
Thou evil-doer! to princes?
19 To Him who accepteth not the person of rulers,
And regardeth not the noble before the poor:
For they are all the work of His hands.
20 In a moment they die, and at midnight
The people are overthrown and perish,
And they put aside the mighty - not by the hand of man.
This strophe contains several grammatical rarities. At first sight it appears that Job 34:16 ought to be translated: "and if there is understanding (viz., to thee = if thou hast), then hear this." But בּינה is accented as Milel and with Mercha, and can therefore not be a substantive (Hirz., Hahn, and others); for the retreat of the accent would be absolutely incomprehensible, and instead of a conjunctive, a distinctive, viz., Dech, ought to be expected. Several of the old expositors, therefore, interpret with Nolde: quod quum ita sit, intellige; but this elliptical ואם, well as it might also be used for Job 21:4, is unsupportable; the Makkeph between the two words is also against it, which rather arises from the assumption that בּינה is the imperat., and אם as an exception, like Gen 23:13, is an optative particle joined to the imper. 2 instead of to the fut.: "and if thou shouldst observe" (= ואם־תּבין). To translate Job 34:17 with Schultens: num iram osor judicii frenabit, is impracticable on account of the order of the words, and gives a thought that is inappropriate here. אף is a particle, and the fut. is potentialis: is it also possible that an enemy of right should govern? (חבשׁ, imperio coercere, as אצר 1Kings 9:17, אסר Ps 105:22); right and government are indeed mutually conditioned, without right everything would fall into anarchy and confusion. In Job 34:17 this is applied to the Ruler of the world: or (ואם, an, as Job 8:3; Job 21:4; Job 40:9) wilt thou condemn the mighty just One, i.e., the All-just? As Elihu calls God שׂגּיא כח, Job 37:23, as the Almighty, and as the Omniscient One, תּמים דּעים, Job 37:16, so here as the All-just One, צדּיק כּבּיר. The two adjectives are put side by side ἀσυνδέτως, as is frequently the case in Arabic, and form one compound idea, Ew. 270, d.
Job 34:18
The interrogative ה is joined to the inf., not, however, as Job 40:2 (num litigare cum Deo castigator, scil. vult), with the inf. absol., but with the inf. constr.; the form אמר for אמר occurs also in Prov 25:7, and is also otherwise not rare, especially in combination with particles, e.g., בּאכל, Num 26:10, Olsh. 160, b.
(Note: Ezek 25:8 is also to be read אמר according to the Masora and old editions (as אבד Deut 7:20, אכל Deut 12:23, אחז 3Kings 6:6), for distinction from the imperatives, which have Chateph-Segol.)
Tit is unnecessary to suppose that the inf. constr., which sometimes, although rarely, does occur (Ges. 131, rem. 2), is used here instead of the inf. absol.; it is thus, as after טּוב, e.g., Judg 9:2 (המשׁל), Prov 24:7; Ps 133:1, and Ps 40:6 after אין, used as n. actionis, since ha in a pregnant sense is equivalent to num licet (הטוב), if one does not prefer, with Olsh., to suppose an aposiopesis: "(dare one be so bold as) to say to a king: Thou worthless one! Thou evil-doer! to princes?" The reading האמר is an unnecessary lightening of the difficulty. It were a crimen laesae, if one reproached a king with being unjust, and therefore thereby denied him the most essential requisite of a ruler; and now even Him (Merc. correctly supplies tanto minus ei) who does not give the preference to the person (נשׂא פּני as Job 13:8; Job 32:21) of princes, and does not (with preference) regard (on נכּר vid., on Job 21:29, also here Piel, and according to the statement of the Masora, Milel, for an acknowledged reason which can be maintained even in remarkable instances, like Deut 10:5 in ויהיו, Ezek 32:26 in מחללי, whereas 1Kings 23:7 is Milra) the rich before (לפני in the sense of prae) the poor! therefore the King of kings, who makes no partial distinction, because the king and the beggar are the work of His hands: they stand equally near to Him as being His creatures, and He is exalted above both alike as their Creator, this order and partiality are excluded; - what a nota bene against the doctrine of the decretum absolutum, which makes the love of the Creator a partial love, and turns this love, which in its very nature is perfect love, into caprice! In Job 34:20 Elihu appeals to human history in favour of this impartiality of the Ruler of the world. It may there appear as though God with partiality suffered rulers and peoples in authority in the world to do as they please; but suddenly they die away, and in fact in the middle of the night (here Mercha-mahpach), the individuals of a great people (thus must עם be understood in accordance with the prominently-placed plur. predicate, Ges. 146, 1) tremble and perish; and they remove (ויסירוּ instead of the passive, as Job 4:20 and frequently) the mighty - לא־ביד. It is not the hand of man which does this, but an invisible higher power (which, if it is called yd, only bears this name per anthropomorphismum); comp. Dan 2:34, לא בידין; Dan 8:25, בּאפס יד; and also Job 20:26, like the New Testament use of ου ̓ χειροποίητος. The subj. of Job 34:20 are the previously mentioned princes. The division according to the accents may be received with hesitation, since the symmetry of the sticks, which it restores, is not unfrequently wanting in the Elihu section. Job 34:20 refers back to the possessors of power, and in the interval, Job 34:20 describes the fate of those who belong to the people which has become subservient to their lust of conquest, for עם cannot signify "in crowds" (Ew., Hahn); it is therefore, and especially when mentioned as here between princes and rulers, the people, and in fact, in distinction from gwy, the people together forming a state.
John Gill
34:16 If now thou hast understanding, hear this,.... Not as calling his understanding in question, as if he, had none; for Job was a very understanding man; he had not lost his natural understanding by his afflictions, see Job 6:13; nor was he without an understanding of divine things, as his speeches and answers show; but rather it is taken for granted that he was a man of understanding: "if" or "seeing" thou hast understanding, art a man of knowledge and intelligence, therefore hearken and attend to what has been said or about to be said; though, as some Jewish interpreters (a) observe, the word is not a noun, but a verb, and is imperative, "understand thou now, hear this"; and then the sense is, "if" things are so as before related, Job 34:13; then now understand this, take it into thy heart and mind, and well weigh and consider it:
hearken to the voice of my words; either the preceding or following ones.
(a) Jarchi, Bar Tzemach, in loc. so Cocceius, Schmidt, and Schultens.
Robert Jamieson, A. R. Fausset and David Brown
34:16 In Job 34:2, Elihu had spoken to all in general, now he calls Job's special attention.
34:1734:17: Եթէ դու ո՛չ համարիցիս զայն որ ատեայ զանիրաւութիւն, եւ կորուսանէ զչարիս. արդարք յաւիտեան կեան։ Ամպարի՛շտ է[9429] [9429] Ոմանք. Որ ատեաց զանի՛՛... եւ կորուսանէ զչարս. արդար յաւիտենական է։
17 Չե՞ս մտածում, որ նա, ով ատել է անիրաւութիւնը, խորտակել է նաեւ չարիքը. արդարները յաւիտեան են ապրում:
17 Միթէ արդարութիւնը ատողը կրնա՞յ իշխել, Կամ արդար Հզօրը յանցաւոր կրնա՞ս հանել։
[341]Եթէ դու ոչ համարիցիս զայն որ ատեայ զանիրաւութիւն, եւ կորուսանէ զչարիս. արդարք յաւիտեան կեան:

34:17: Եթէ դու ո՛չ համարիցիս զայն որ ատեայ զանիրաւութիւն, եւ կորուսանէ զչարիս. արդարք յաւիտեան կեան։ Ամպարի՛շտ է[9429]
[9429] Ոմանք. Որ ատեաց զանի՛՛... եւ կորուսանէ զչարս. արդար յաւիտենական է։
17 Չե՞ս մտածում, որ նա, ով ատել է անիրաւութիւնը, խորտակել է նաեւ չարիքը. արդարները յաւիտեան են ապրում:
17 Միթէ արդարութիւնը ատողը կրնա՞յ իշխել, Կամ արդար Հզօրը յանցաւոր կրնա՞ս հանել։
zohrab-1805▾ eastern-1994▾ western am▾
34:1734:17 Ненавидящий правду может ли владычествовать? И можешь ли ты обвинить Всеправедного?
34:17 ἰδὲ οραω view; see σὺ συ you τὸν ο the μισοῦντα μισεω hate ἄνομα ανομος lawless καὶ και and; even τὸν ο the ὀλλύντα ολλυμι the πονηροὺς πονηρος harmful; malignant ὄντα ειμι be αἰώνιον αιωνιος eternal; of ages δίκαιον δικαιος right; just
34:17 הַ ha הֲ [interrogative] אַ֬ף ʔˈaf אַף even שֹׂונֵ֣א śônˈē שׂנא hate מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice יַחֲבֹ֑ושׁ yaḥᵃvˈôš חבשׁ saddle וְ wᵊ וְ and אִם־ ʔim- אִם if צַדִּ֖יק ṣaddˌîq צַדִּיק just כַּבִּ֣יר kabbˈîr כַּבִּיר great תַּרְשִֽׁיעַ׃ taršˈîₐʕ רשׁע be guilty
34:17. numquid qui non amat iudicium sanare potest et quomodo tu eum qui iustus est in tantum condemnasCan he be healed that loveth not judgment? and how dost thou so far condemn him that is just?
17. Shall even one that hateth right govern? and wilt thou condemn him that is just mighty?
34:17. Is he that does not love judgment able to be corrected? And how can you so greatly condemn him who is just?
34:17. Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Shall even he that hateth right govern? and wilt thou condemn him that is most just:

34:17 Ненавидящий правду может ли владычествовать? И можешь ли ты обвинить Всеправедного?
34:17
ἰδὲ οραω view; see
σὺ συ you
τὸν ο the
μισοῦντα μισεω hate
ἄνομα ανομος lawless
καὶ και and; even
τὸν ο the
ὀλλύντα ολλυμι the
πονηροὺς πονηρος harmful; malignant
ὄντα ειμι be
αἰώνιον αιωνιος eternal; of ages
δίκαιον δικαιος right; just
34:17
הַ ha הֲ [interrogative]
אַ֬ף ʔˈaf אַף even
שֹׂונֵ֣א śônˈē שׂנא hate
מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice
יַחֲבֹ֑ושׁ yaḥᵃvˈôš חבשׁ saddle
וְ wᵊ וְ and
אִם־ ʔim- אִם if
צַדִּ֖יק ṣaddˌîq צַדִּיק just
כַּבִּ֣יר kabbˈîr כַּבִּיר great
תַּרְשִֽׁיעַ׃ taršˈîₐʕ רשׁע be guilty
34:17. numquid qui non amat iudicium sanare potest et quomodo tu eum qui iustus est in tantum condemnas
Can he be healed that loveth not judgment? and how dost thou so far condemn him that is just?
34:17. Is he that does not love judgment able to be corrected? And how can you so greatly condemn him who is just?
34:17. Shall even he that hateth right govern? and wilt thou condemn him that is most just?
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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
17. Управление и правда неразрывно связаны; без последней начинается анархия. Если же так, то можно ли обвинять в неправосудии того, кто является высшею правдою?
Adam Clarke: Commentary on the Bible - 1831
34:17: Shall - he that hateth right govern? - Or, Shall he who hateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteousness, binds man by his laws; and wilt thou, therefore, pretend to condemn him who is the sum of righteousness?
Albert Barnes: Notes on the Bible - 1834
34:17: Shall even he that hateth right govern? - Margin, as in Hebrew "bind." That is, shall he bind by laws. The argument in this verse seems to be an appeal to what must be the conviction of mankind, that God, the Great Governor of the universe, could not be unjust. This conviction, Elihu appears to have supposed, was so deep in the human mind, that he might appeal even to Job himself for its truth. The question here asked implies that it would be impossible to believe that one who was unjust could govern the universe. Such a supposition would be at variance with all the convictions of the human soul, and all the indications of the nature of his government to be found in his works.
And wilt thou condemn him that is most just? - The great and holy Ruler of the universe. The argument here is, that Job had in fact placed himself in the attitude of condemning him who, from the fact that he was the Ruler of the universe, must be most just. The impropriety of this he shows in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:17: even: Gen 18:25; Sa2 23:3; Rom 3:5-7
govern: Heb. bind
wilt: Job 1:22, Job 40:8; Sa2 19:21; Rom 9:14
Job 34:18
Geneva 1599
34:17 Shall even he that hateth right (m) govern? and wilt thou condemn him that is most just?
(m) If God were not just, how could be govern the world?
John Gill
34:17 Shall even he that hateth right govern?.... That hates moral and civil justice; is such an one fit to rule among men or over them? No, surely; for to love righteousness and do it is a qualification of a civil governor; it is his business to administer justice; and if an hater of it, he can never be a proper person to rule: and if God was an hater of that which is right, as he would seem to be if he did not do it, he would not be fit to govern the world as he does. To this absurdity is Job reduced, by suggesting that right was not done him, or that God had removed his judgment from him; see 2Kings 23:3, Rom 3:5. Mr. Broughton translates the words, "can a foe to judgment rule well?" And yet it cannot be denied, but must be owned, that God does judge in the earth, and judges righteously. Or shall such an one "bind" (b)? the allusion may be to a surgeon that binds up wounds. Sin makes wounds, and such as cannot be healed by men; but God can bind them up and cure them, and does: but would he do this if he hated that which is right, if he was not kind and merciful, just and good? see Hos 6:1. Or, as others render it, which comes pretty near to the same sense, "shall a hater of judgment refrain wrath" (c)? Such are tyrants, cruel and unmerciful, full of wrath and vengeance, and which they execute in a barbarous manner: but such is not God; he stirs not up all his wrath, which he in justice might; he retains it not for ever, but delights in mercy;
and wilt thou condemn him that is most just? It is not right to condemn any just man, to charge him wrongfully, and then pass an unrighteous sentence on him; and much less to charge the righteous God with injustice, and condemn him that is most just, superlatively just; in whom there is not the least shadow of unrighteousness; who is righteous in all his ways, and holy in all his works; who is naturally, essentially, and infinitely righteous.
(b) "obligabit", Montanus; so Junius and Tremellius, Piscator, Cocceius, Michaelis. (c) "An nasum osor judicii fraenabit?" Schultens.
John Wesley
34:17 Shall he - That is unrighteous. Govern - Elihu's argument is the same with that of Abraham, Gen 18:25, and that of St. Paul, Rom 3:5-6. If God be unrighteous, how shall he judge or govern the world? And the argument is undeniable: if God were unjust, there would be nothing but injustice and confusion in the world, whereas we see there is a great deal of justice administered in the world, and all this must proceed from him who is the fountain of all justice, and rule, and authority. And he that makes men just, shall he be unjust? Most just - God, who hath given so many clear and unquestionable evidences of his justice, in giving just and holy laws, in encouraging and rewarding righteous persons in this life, and inflicting dreadful judgments upon tyrants and oppressors.
Robert Jamieson, A. R. Fausset and David Brown
34:17 "Can even He who (in thy view) hateth right (justice) govern?" The government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2Kings 23:3).
govern--literally, "bind," namely, by authority (so "reign," 1Kings 9:17, Margin). UMBREIT translates for "govern, repress wrath, namely, against Job for his accusations.
most just--rather, "Him who is at once mighty and just" (in His government of the world).
34:1834:18: որ ասէ ցթագաւոր թէ անիրա՛ւ ես. ամպարշտագոյն քան զիշխանս[9430], [9430] Ոմանք. Թէ անօրէն ես։
18 Ամբարիշտ է նա, ով թագաւորին ասում է՝ անիրաւ ես դու, իսկ իշխաններին համարում է է՛լ աւելի ամբարիշտ:
18 Ան՝ որ թագաւորին կ’ըսէ*՝ ‘Եղեռնագործ ես’Ու ազնուականներուն՝ թէ ‘Չար մարդիկ էք’
Ամպարիշտ է որ ասէ ցթագաւոր թէ` Անիրաւ ես. ամպարշտագոյն քան զիշխանս:

34:18: որ ասէ ցթագաւոր թէ անիրա՛ւ ես. ամպարշտագոյն քան զիշխանս[9430],
[9430] Ոմանք. Թէ անօրէն ես։
18 Ամբարիշտ է նա, ով թագաւորին ասում է՝ անիրաւ ես դու, իսկ իշխաններին համարում է է՛լ աւելի ամբարիշտ:
18 Ան՝ որ թագաւորին կ’ըսէ*՝ ‘Եղեռնագործ ես’Ու ազնուականներուն՝ թէ ‘Չար մարդիկ էք’
zohrab-1805▾ eastern-1994▾ western am▾
34:1834:18 Можно ли сказать царю: ты нечестивец, и князьям: вы беззаконники?
34:18 ἀσεβὴς ασεβης irreverent ὁ ο the λέγων λεγω tell; declare βασιλεῖ βασιλευς monarch; king παρανομεῖς παρανομεω act unlawfully ἀσεβέστατε ασεβης irreverent τοῖς ο the ἄρχουσιν αρχων ruling; ruler
34:18 הַ ha הֲ [interrogative] אֲמֹ֣ר ʔᵃmˈōr אמר say לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king בְּלִיָּ֑עַל bᵊliyyˈāʕal בְּלִיַּעַל wickedness רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty אֶל־ ʔel- אֶל to נְדִיבִֽים׃ nᵊḏîvˈîm נָדִיב willing
34:18. qui dicit regi apostata qui vocat duces impiosWho saith to the king: Thou art an apostate: who calleth rulers ungodly:
18. Is it to say to a king, vile? to nobles, wicked?
34:18. He says to the king, “You are an apostate.” He calls commanders impious.
34:18. [Is it fit] to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly?
Is it fit to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly:

34:18 Можно ли сказать царю: ты нечестивец, и князьям: вы беззаконники?
34:18
ἀσεβὴς ασεβης irreverent
ο the
λέγων λεγω tell; declare
βασιλεῖ βασιλευς monarch; king
παρανομεῖς παρανομεω act unlawfully
ἀσεβέστατε ασεβης irreverent
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
34:18
הַ ha הֲ [interrogative]
אֲמֹ֣ר ʔᵃmˈōr אמר say
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
בְּלִיָּ֑עַל bᵊliyyˈāʕal בְּלִיַּעַל wickedness
רָ֝שָׁ֗ע ˈrāšˈāʕ רָשָׁע guilty
אֶל־ ʔel- אֶל to
נְדִיבִֽים׃ nᵊḏîvˈîm נָדִיב willing
34:18. qui dicit regi apostata qui vocat duces impios
Who saith to the king: Thou art an apostate: who calleth rulers ungodly:
34:18. He says to the king, “You are an apostate.” He calls commanders impious.
34:18. [Is it fit] to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly?
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
18-19. Если даже у земных царей нельзя отнять существенной принадлежности их звания - правосудия, то тем более у Бога. Он, творец всего, не делает между лицами никакого различия: и царь, и бедный - одинаковые создания рук Его, равны для него (Прем VI:7; Рим X:20). Строгая нелицеприятность (ср. Втор X:17; 2: Пар XIX:7) исключает возможность неправосудия.
Adam Clarke: Commentary on the Bible - 1831
34:18: Is it fit to say to a king, Thou art wicked? - The sentence is very short, and is thus translated by the Vulgate: Qui dicit regi, Apostata? Qui vocat duces impios? "Who says to a king, Apostate? Who calls leaders impious?" Literally, Who calls a king Belial? Who calls princes wicked? Civil governors should be treated with respect; no man should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the man, would destroy the office and authority, if he could.
Albert Barnes: Notes on the Bible - 1834
34:18: Is it fit to say to a king, Thou art wicked? - The argument here is this: "There would be gross impropriety in arraigning the conduct of an earthly monarch, and using language severely condemning what he does. Respect is due to those of elevated rank. Their plans are often concealed. It is difficult to judge of them until they are fully developed. To condemn those plans, and to use the language of complaint, would not be tolerated, and would be grossly improper. How much more so when that language relates to the Great, the Infinite God, and to his eternal plans!" It may be added here, in accordance with the sentiment of Elihu, that people often indulge in thoughts and language about God which they would not tolerate respecting an earthly monarch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:18: Exo 22:28; Pro 17:26; Act 23:3, Act 23:5; Rom 13:7; Pe1 2:17; Pe2 2:10; Jde 1:8
Job 34:19
Geneva 1599
34:18 [Is it fit] to say to a king, [Thou art] (n) wicked? [and] to princes, [Ye are] ungodly?
(n) If man by nature fears to speak evil of such as have power, then they should be much more afraid to speak evil of God.
John Gill
34:18 Is it fit to say to a king, thou art wicked?.... Not even to a bad king; for though he may be reproved for his sins, yet not by any or everyone, but by a fit and proper person: and generally speaking, if not always, the Scriptural instances of reproving such kings are of men that were prophets, and sent in the name of the Lord to do it; and when done by them, was done with decency: and much less should this be said to a good king; as to say to him, Belial, the word here used; or thou art Belial; or a son of Belial, as Shimei said to David, 2Kings 16:7; a name given to the worst of men, and is the devil himself; and signifies either one without a yoke, or lawless, which a king is not; or unprofitable, whereas a king is a minister of God for good; is for the punishment of evildoers, and for a praise to them that do well;
and to princes, ye are ungodly? Who have their name from being generous, munificent, and liberal, and therefore should not be treated in such a manner; who are the sons of kings, or subordinate magistrates to them, and execute their will and pleasure, laws and precepts. And if now such language is not to be used to earthly kings and princes, then surely not to the King of kings and Lord of lords; so Jarchi interprets it of God the King of the world; and some Christian interpreters, as Schmidt, understand by "princes" the three Persons in the Godhead; which can hardly be made to bear: though, could the whole be understood of God in the three Persons of the Deity, the connection with Job 34:19 would run more smoothly without the supplement that is made; so Broughton,
"to the King, the King of nobles, that accepteth not,'' &c.
John Wesley
34:18 Wicked - Though a king may be wicked, yet his subjects neither may nor dare call him so.
Robert Jamieson, A. R. Fausset and David Brown
34:18 Literally, (Is it fit) to be said to a king? It would be a gross outrage to reproach thus an earthly monarch, much more the King of kings (Ex 22:28). But MAURER with the Septuagint and Vulgate reads, (It is not fit to accuse of injustice Him) who says to a king, Thou art wicked; to princes, Ye are ungodly; that is, who punishes impartially the great, as the small. This accords with Job 34:19.
34:1934:19: որ ո՛չ պատկառեաց ՚ի պատուական երեսաց, եւ ո՛չ գիտաց պատի՛ւ դնել եւ մեծարել զերեսս նոցա[9431]։ [9431] Յօրինակին պակասէր. Ոչ պատկառեաց ՚ի պատուական երեսաց. եւ ոչ։ Ոմանք յաւելուն. Պատիւ դնել արանց, եւ մե՛՛։
19 Նա չի պատկառել մեծապատիւ մարդկանցից, աւելի պատիւ չի ընծայել երեւելի մարդկանց, քան աղքատներին:
19 Ան՝ որ իշխաններուն աչառութիւն չ’ըներ Ու հարուստը աղքատէն աւելի չի խնամեր, Որովհետեւ անոնք բոլորն ալ իր ձեռքերուն գործերն են
որ ոչ պատկառեաց ի պատուական երեսաց, եւ ոչ գիտաց պատիւ դնել արանց եւ մեծարել զերեսս նոցա:

34:19: որ ո՛չ պատկառեաց ՚ի պատուական երեսաց, եւ ո՛չ գիտաց պատի՛ւ դնել եւ մեծարել զերեսս նոցա[9431]։
[9431] Յօրինակին պակասէր. Ոչ պատկառեաց ՚ի պատուական երեսաց. եւ ոչ։ Ոմանք յաւելուն. Պատիւ դնել արանց, եւ մե՛՛։
19 Նա չի պատկառել մեծապատիւ մարդկանցից, աւելի պատիւ չի ընծայել երեւելի մարդկանց, քան աղքատներին:
19 Ան՝ որ իշխաններուն աչառութիւն չ’ըներ Ու հարուստը աղքատէն աւելի չի խնամեր, Որովհետեւ անոնք բոլորն ալ իր ձեռքերուն գործերն են
zohrab-1805▾ eastern-1994▾ western am▾
34:1934:19 Но Он не смотрит и на лица князей и не предпочитает богатого бедному, потому что все они дело рук Его.
34:19 ὃς ος who; what οὐκ ου not ἐπῃσχύνθη επαισχυνομαι ashamed πρόσωπον προσωπον face; ahead of ἐντίμου εντιμος valued; valuable οὐδὲ ουδε not even; neither οἶδεν οιδα aware τιμὴν τιμη honor; value θέσθαι τιθημι put; make ἁδροῖς αδρος wonder πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him
34:19 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נָשָׂ֨א׀ nāśˌā נשׂא lift פְּנֵ֥י pᵊnˌê פָּנֶה face שָׂרִ֗ים śārˈîm שַׂר chief וְ wᵊ וְ and לֹ֣א lˈō לֹא not נִכַּר־ nikkar- נכר recognise שֹׁ֖ועַ šˌôₐʕ שֹׁועַ noble לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face דָ֑ל ḏˈāl דַּל poor כִּֽי־ kˈî- כִּי that מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed יָדָ֣יו yāḏˈāʸw יָד hand כֻּלָּֽם׃ kullˈām כֹּל whole
34:19. qui non accipit personas principum nec cognovit tyrannum cum disceptaret contra pauperem opus enim manuum eius sunt universiWho accepteth not the persons of princes: nor hath regarded the tyrant, when he contended against the poor man: for all are the work of his hands.
19. him that respecteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
34:19. He does not accept the reputation of leaders; nor does he recognize the tyrant as he contends against the poor. For all are the work of his hands.
34:19. [How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands.
How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands:

34:19 Но Он не смотрит и на лица князей и не предпочитает богатого бедному, потому что все они дело рук Его.
34:19
ὃς ος who; what
οὐκ ου not
ἐπῃσχύνθη επαισχυνομαι ashamed
πρόσωπον προσωπον face; ahead of
ἐντίμου εντιμος valued; valuable
οὐδὲ ουδε not even; neither
οἶδεν οιδα aware
τιμὴν τιμη honor; value
θέσθαι τιθημι put; make
ἁδροῖς αδρος wonder
πρόσωπα προσωπον face; ahead of
αὐτῶν αυτος he; him
34:19
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
נָשָׂ֨א׀ nāśˌā נשׂא lift
פְּנֵ֥י pᵊnˌê פָּנֶה face
שָׂרִ֗ים śārˈîm שַׂר chief
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נִכַּר־ nikkar- נכר recognise
שֹׁ֖ועַ šˌôₐʕ שֹׁועַ noble
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
דָ֑ל ḏˈāl דַּל poor
כִּֽי־ kˈî- כִּי that
מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed
יָדָ֣יו yāḏˈāʸw יָד hand
כֻּלָּֽם׃ kullˈām כֹּל whole
34:19. qui non accipit personas principum nec cognovit tyrannum cum disceptaret contra pauperem opus enim manuum eius sunt universi
Who accepteth not the persons of princes: nor hath regarded the tyrant, when he contended against the poor man: for all are the work of his hands.
34:19. He does not accept the reputation of leaders; nor does he recognize the tyrant as he contends against the poor. For all are the work of his hands.
34:19. [How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:19: That accepteth not - If it be utterly improper to speak against a king or civil governor, how much more so to speak disrespectfully of God, who is not influenced by human caprices or considerations, and who regards the rich and the poor alike, being equally his creatures, and equally dependent on his providence and mercy for their support and salvation.
Albert Barnes: Notes on the Bible - 1834
34:19: How much less to him that accepteth not the person of princes - To accept the person of anyone is to treat him with special favor on account of his rank, his wealth, or from favoritism and partiality. This God often disclaims in respect to himself; (compare Gal 2:6; Act 10:34; Ch2 19:7; Rom 2:11; Eph 6:9; Col 3:25), and solemnly forbids it in others; see Jam 2:1, Jam 2:3, Jam 2:9; Lev 19:15; Deu 1:17; Deu 16:19. The meaning here is, that God is entirely impartial in his administration, and treats all as they ought to be treated. He shows favor to no one on account of wealth, rank, talent, office, or joyous apparel, and he excludes no one from favor on account of poverty, ignorance, or a humble rank in life. This it seems was an admitted sentiment in the time of Elihu, and on the ground of the fact that it was indisputable, he strongly argues the impropriety of calling in question the equity of his administration in language such as that which Job had used.
For they all are the work of his hands - He regards them all as his creatures. No one has any special claim on him on account of rank, talent, or wealth. Every creature that he has made, high and low, rich and poor, bond and free, may expect that impartial justice will be done him, and that his external circumstances will not control or modify the divine determinations in regard to him, or the divine dealings toward him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:19: accepteth: Job 13:8; Deu 10:17; Ch2 19:7; Act 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; Pe1 1:17; Heb 12:28
princes: Job 12:19, Job 12:21; Psa 2:2-4; Ecc 5:8; Isa 3:14
regardeth: Job 36:19; Psa 49:6, Psa 49:7; Jam 2:5
they: Job 31:15; Pro 14:31, Pro 22:2
Job 34:20
John Gill
34:19 How much less to him that accepteth not the persons of princes,.... And indeed God is not the respecter of the persons of any, no, not of the greatest men on earth, kings and princes, Acts 10:34; these are alike dealt with by him as others in the dispensations of his providence; nor do they escape the marks of his displeasure, wrath and vengeance, when they sin against him:
nor regardeth the rich more than the poor? by showing favour to them, or conniving at them,
for they are all the work of his hands; both the rich and the poor; not only as creatures made by him, but as rich men and poor men; it is God that makes men rich or poor, 1Kings 2:7; instances follow proving this, that God is no respecter of persons on account of outward circumstances.
Robert Jamieson, A. R. Fausset and David Brown
34:19 (Acts 10:34; 2Chron 19:7; Prov 22:2; Job 31:15).
34:2034:20: Ընդունա՛յն լիցի նոցա աղաղակելն եւ աղաչել զայլս. զի վարեցան անօրէնութեամբ խոտորեցուցանել զտկարս[9432]։ [9432] Ոմանք. Եւ աղաչել զայր... ՚ի խոտորեցուցանել զիրաւունս։
20 Ի զուր կը լինի նրանց՝ ուրիշներին ձայն տալն ու աղերսելը, որովհետեւ անօրէնութեամբ են շարժուել՝ խեղճերին էլ խոտորեցնելու համար.
20 Մէկ վայրկեանի մէջ պիտի մեռնին։Կէս գիշերին ժողովուրդը խռովութեան մէջ իյնալով՝ պիտի անցնին Ու զօրեղները պիտի վերցուին՝ առանց մէկուն ձեռքը անոնց դպչելուն։
Ընդունայն լիցի նոցա աղաղակելն եւ աղաչել զայլս. զի վարեցան անօրէնութեամբ խոտորեցուցանել զտկարս:

34:20: Ընդունա՛յն լիցի նոցա աղաղակելն եւ աղաչել զայլս. զի վարեցան անօրէնութեամբ խոտորեցուցանել զտկարս[9432]։
[9432] Ոմանք. Եւ աղաչել զայր... ՚ի խոտորեցուցանել զիրաւունս։
20 Ի զուր կը լինի նրանց՝ ուրիշներին ձայն տալն ու աղերսելը, որովհետեւ անօրէնութեամբ են շարժուել՝ խեղճերին էլ խոտորեցնելու համար.
20 Մէկ վայրկեանի մէջ պիտի մեռնին։Կէս գիշերին ժողովուրդը խռովութեան մէջ իյնալով՝ պիտի անցնին Ու զօրեղները պիտի վերցուին՝ առանց մէկուն ձեռքը անոնց դպչելուն։
zohrab-1805▾ eastern-1994▾ western am▾
34:2034:20 Внезапно они умирают; среди ночи народ возмутится, и они исчезают; и сильных изгоняют не силою.
34:20 κενὰ κενος hollow; empty δὲ δε though; while αὐτοῖς αυτος he; him ἀποβήσεται αποβαινω step off; step away τὸ ο the κεκραγέναι κραζω cry καὶ και and; even δεῖσθαι δεω bind; tie ἀνδρός ανηρ man; husband ἐχρήσαντο χραω lend; use γὰρ γαρ for παρανόμως παρανομως deviate; avoid ἀδυνάτων αδυνατος impossible; disabled
34:20 רֶ֤גַע׀ rˈeḡaʕ רֶגַע moment יָמֻתוּ֮ yāmuṯˈû מות die וַ wa וְ and חֲצֹ֪ות ḥᵃṣˈôṯ חֲצֹות middle לָ֥יְלָה lˌāyᵊlā לַיְלָה night יְגֹעֲשׁ֣וּ yᵊḡōʕᵃšˈû געשׁ shake עָ֣ם ʕˈām עַם people וְ wᵊ וְ and יַעֲבֹ֑רוּ yaʕᵃvˈōrû עבר pass וְ wᵊ וְ and יָסִ֥ירוּ yāsˌîrû סור turn aside אַ֝בִּ֗יר ˈʔabbˈîr אַבִּיר strong לֹ֣א lˈō לֹא not בְ vᵊ בְּ in יָֽד׃ yˈāḏ יָד hand
34:20. subito morientur et in media nocte turbabuntur populi et pertransibunt et auferent violentum absque manuThey shall suddenly die, and the people shall be troubled at midnight, and they shall pass, and take away the violent without hand.
20. In a moment they die, even at midnight; the people are shaken and pass away, and the mighty are taken away without hand.
34:20. They will die suddenly, and the people will be troubled in the middle of the night, but they will pass through it, and the violent will be taken away without a hand.
34:20. In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand:

34:20 Внезапно они умирают; среди ночи народ возмутится, и они исчезают; и сильных изгоняют не силою.
34:20
κενὰ κενος hollow; empty
δὲ δε though; while
αὐτοῖς αυτος he; him
ἀποβήσεται αποβαινω step off; step away
τὸ ο the
κεκραγέναι κραζω cry
καὶ και and; even
δεῖσθαι δεω bind; tie
ἀνδρός ανηρ man; husband
ἐχρήσαντο χραω lend; use
γὰρ γαρ for
παρανόμως παρανομως deviate; avoid
ἀδυνάτων αδυνατος impossible; disabled
34:20
רֶ֤גַע׀ rˈeḡaʕ רֶגַע moment
יָמֻתוּ֮ yāmuṯˈû מות die
וַ wa וְ and
חֲצֹ֪ות ḥᵃṣˈôṯ חֲצֹות middle
לָ֥יְלָה lˌāyᵊlā לַיְלָה night
יְגֹעֲשׁ֣וּ yᵊḡōʕᵃšˈû געשׁ shake
עָ֣ם ʕˈām עַם people
וְ wᵊ וְ and
יַעֲבֹ֑רוּ yaʕᵃvˈōrû עבר pass
וְ wᵊ וְ and
יָסִ֥ירוּ yāsˌîrû סור turn aside
אַ֝בִּ֗יר ˈʔabbˈîr אַבִּיר strong
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
יָֽד׃ yˈāḏ יָד hand
34:20. subito morientur et in media nocte turbabuntur populi et pertransibunt et auferent violentum absque manu
They shall suddenly die, and the people shall be troubled at midnight, and they shall pass, and take away the violent without hand.
34:20. They will die suddenly, and the people will be troubled in the middle of the night, but they will pass through it, and the violent will be taken away without a hand.
34:20. In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Фактическое доказательство отсутствия у Бога пристрастия к людям. Он не поддерживает, когда не следует, их существования: они умирают внезапно и непредвиденно, гибнут не по воле человека, а Бога ("сильных изгоняют не силою"), от Его руки (ср. XX:26; Дан VIII:25; Зах IV:6).
Adam Clarke: Commentary on the Bible - 1831
34:20: In a moment shall they die - Both are equally dependent on the Almighty for their breath and being; the mighty as well as the poor. If the great men of the earth have abused their power, he sometimes cuts them off by the most sudden and unexpected death; and even at midnight, when in security, and least capable of defense, they are cut off by the people whom they have oppressed, or by the invisible hand of the angel of death. This appears to be spoken in reference to Eastern tyrants, who seldom die a natural death.
Albert Barnes: Notes on the Bible - 1834
34:20: In a moment shall they die - That is, the rich and the great. They pass suddenly off the stage of action. They have no power to compel God to favor them, and they have no permanency of existence here which can constitute a claim on his special favor. Soon they will lie undistinguished in the dust. All are in his hand; and when he wills it, they must lie down in the dust together. He exempts none from death; spares none on account of beauty, rank, wealth, talent, or learning, but consigns all indiscriminately to the grave-showing that he is disposed to treat them all alike. This is urged by Elihu as a proof that God has no partiality, but treats all people as being on the same level - and there is no more striking illustration of this than is furnished by death. All die. None are spared on account of title, wealth, rank, beauty, age, or wisdom. All die in a manner that shows that he has no favoritism. The rich man may die with a malady as painful and protracted as the poor man; the beautiful and accomplished with a disease as foul and loathsome as the beggar. The sad change that the body undergoes in the tomb is as repulsive in the one case as in the other; and amidst all the splendor of rank, and the magnificence of dress and equipage, God intends to keep the great truth before the minds of people, that they are really on a level, and that all must share at his hand alike.
And the people shall be troubled - They shall be shaken, agitated, alarmed. They dread impending danger, or the prospect of sudden destruction.
At midnight - The image here is probably taken from an earthquake, or from a sudden onset made by a band of robbers on a village at night. The essential thought is that of the suddenness with which God can take away the mighty and the mean together. Nothing can resist him, and as he has this absolute control over people, and deals with all alike, there is great impropriety in complaining of his government.
And the mighty - Margin, "They shall take away the mighty." The idea is, that the great shall be removed - to wit, by sudden death or by overwhelming calamiiy. The argueat of Elihu in this passage -20 is, that it would be esteemed great presumption to arraign the conduct of a prince or king, and it must be much more so to call in question the doings of him who is so superior to princes and kings that he shows them no partiality on account of their rank, but sweeps them away by sudden calamity as he does the most humble of mankind.
Without hand - That is, without any human instrumentality, or without the use of any visible means. It is by a word - by an expression of his will - by power where the agency is not seen. The design is, to show that God can do it with infinite ease.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:20: a moment: Psa 73:19; Isa 30:13, Isa 37:38; Dan 5:30; Luk 12:20; Act 12:23; Th1 5:2; Pe2 2:3
troubled: Exo 12:29, Exo 12:30; Isa 37:36; Mat 25:6; Luk 17:26-29
the mighty shall be taken away: Heb. they shall take away the mighty
without: Sa1 25:37-39, Sa1 26:10; Isa 10:16-19, Isa 30:30-33; Dan 2:34, Dan 2:44, Dan 2:45; Zac 4:6
Job 34:21
Geneva 1599
34:20 In a moment shall they die, (o) and the people shall be troubled at midnight, (p) and pass away: and the mighty shall be taken away without hand.
(o) When they look not for it.
(p) The messengers of visitation that God will send.
John Gill
34:20 In a moment shall they die,.... Princes as well as the common people, rich men as well as poor; all must and do die, great and small, high and low, kings and peasants, rich and poor men, and sometimes suddenly; are struck dead at once, and without any previous notice, that night, that hour, that moment their souls are required of them. The Targum interprets this of the men of Sodom. And Mr. Broughton, in his margin, refers to the history of them in Gen 19:1;
and the people shall be troubled at midnight; either the common people, when their kings and governors die; or the relations and friends of persons deceased; and this circumstance "at midnight" is added, which makes the scene more melancholy, awful, and shocking, when it happens at such a time. The above Targum understands it of the Egyptians, when their firstborn were slain, which was in the middle of the night; and Mr. Broughton refers in his margin to the same instance: but it is a question whether this affair ever came to the knowledge of Job and his friends, at least not so early as this controversy;
and pass away; not into another country, being taken and carried away captive; but pass away by death into their graves, and into another world. Sephorno interprets it of the destroying angel's passing over the tents of the Israelites, and not entering into them to smite them when they smote the firstborn of Egypt. But the former sense is best, see Ps 37:36;
and the mighty shall be taken away without hand: without the hand of men, but by the immediate hand of God; not falling in battle, or in a common natural way by diseases, but by some judgment of God upon them: and the whole verse seems to be understood not of a natural death, or in the common way, but of sudden death in a way of judgment, from the immediate hand of God, and that upon the mighty and great men of the earth; which shows that he is no respecter of princes, see Dan 8:25.
Robert Jamieson, A. R. Fausset and David Brown
34:20 they--"the rich" and "princes" who offend God.
the people--namely, of the guilty princes: guilty also themselves.
at midnight--image from a night attack of an enemy on a camp, which becomes an easy prey (Ex 12:29-30).
without hand--without visible agency, by the mere word of God (so Job 20:26; Zech 4:6; Dan 2:34).
34:2134:21: Զի ի՛նքն է տեսօղ գործոց մարդկան. եւ ղօղեաց ինչ ո՛չ ՚ի նմանէ՝ զոր գործեցին[9433]։ [9433] Ոմանք. ՚Ի նոցանէ զոր գործեցին։
21 քանզի Տէրն ինքը տեսնում է մարդկանց արարքները, ինչ որ սրանք արել են. նրանից ոչինչ ծածուկ չի մնում:
21 Վասն զի Անոր աչքերը մարդուն ճամբաներուն վրայ են Ու մարդուն բոլոր քայլերը կը տեսնեն։
Զի ինքն է տեսօղ գործոց մարդկան, եւ ղօղեաց ինչ ոչ ի նմանէ` զոր գործեցին:

34:21: Զի ի՛նքն է տեսօղ գործոց մարդկան. եւ ղօղեաց ինչ ո՛չ ՚ի նմանէ՝ զոր գործեցին[9433]։
[9433] Ոմանք. ՚Ի նոցանէ զոր գործեցին։
21 քանզի Տէրն ինքը տեսնում է մարդկանց արարքները, ինչ որ սրանք արել են. նրանից ոչինչ ծածուկ չի մնում:
21 Վասն զի Անոր աչքերը մարդուն ճամբաներուն վրայ են Ու մարդուն բոլոր քայլերը կը տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
34:2134:21 Ибо очи Его над путями человека, и Он видит все шаги его.
34:21 αὐτὸς αυτος he; him γὰρ γαρ for ὁρατής ορατης be ἔργων εργον work ἀνθρώπων ανθρωπος person; human λέληθεν λανθανω go unnoticed; unaware δὲ δε though; while αὐτὸν αυτος he; him οὐδὲν ουδεις no one; not one ὧν ος who; what πράσσουσιν πρασσω act; enact
34:21 כִּי־ kî- כִּי that עֵ֭ינָיו ˈʕênāʸw עַיִן eye עַל־ ʕal- עַל upon דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way אִ֑ישׁ ʔˈîš אִישׁ man וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole צְעָדָ֥יו ṣᵊʕāḏˌāʸw צַעַד marching יִרְאֶֽה׃ yirʔˈeh ראה see
34:21. oculi enim eius super vias hominum et omnes gressus eorum consideratFor his eyes are upon the ways of men, and he considereth all their steps.
21. For his eyes are upon the ways of a man, and he seeth all his goings.
34:21. For his eyes are upon the ways of men, and he examines all of their steps.
34:21. For his eyes [are] upon the ways of man, and he seeth all his goings.
For his eyes [are] upon the ways of man, and he seeth all his goings:

34:21 Ибо очи Его над путями человека, и Он видит все шаги его.
34:21
αὐτὸς αυτος he; him
γὰρ γαρ for
ὁρατής ορατης be
ἔργων εργον work
ἀνθρώπων ανθρωπος person; human
λέληθεν λανθανω go unnoticed; unaware
δὲ δε though; while
αὐτὸν αυτος he; him
οὐδὲν ουδεις no one; not one
ὧν ος who; what
πράσσουσιν πρασσω act; enact
34:21
כִּי־ kî- כִּי that
עֵ֭ינָיו ˈʕênāʸw עַיִן eye
עַל־ ʕal- עַל upon
דַּרְכֵי־ darᵊḵê- דֶּרֶךְ way
אִ֑ישׁ ʔˈîš אִישׁ man
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
צְעָדָ֥יו ṣᵊʕāḏˌāʸw צַעַד marching
יִרְאֶֽה׃ yirʔˈeh ראה see
34:21. oculi enim eius super vias hominum et omnes gressus eorum considerat
For his eyes are upon the ways of men, and he considereth all their steps.
34:21. For his eyes are upon the ways of men, and he examines all of their steps.
34:21. For his eyes [are] upon the ways of man, and he seeth all his goings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22. Божественное Правосудие предполагается бескорыстною любовью и беспристрастным отношением Бога к людям (13-19), а осуществляется оно в силу божественного всеведения. Всевидящий, всезнающий Господь, для которого в этом отношении нет преград (ст. 22; ср. Пс CXXXVIII:11: и д. Сир XXIII:28), не может ошибиться в суждении о человеке (ср. X:4; XXXI:4).
Albert Barnes: Notes on the Bible - 1834
34:21: For his eyes are upon the ways of man - None can escape from his notice; compare Psa 139:2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:21: Job 31:4; Gen 16:13; Ch2 16:9; Psa 34:15, Psa 139:23; Pro 5:21, Pro 15:3; Jer 16:17; Jer 17:10, Jer 32:19; Amo 9:8
Job 34:22
Carl Friedrich Keil and Franz Delitzsch
34:21
21 For His eyes are upon the ways of each one,
And He seeth all his steps.
22 There is no darkness nor shadow of death
Wherein the workers of iniquity might hide themselves.
23 For He needeth not long to regard a man
That he may enter into judgment with God.
As the preceding strophe showed that God's creative order excludes all partiality, so this strophe shows that His omniscience qualifies Him to be an impartial judge. He sees everything, nothing can escape His gaze; He sees through man without being obliged to wait for the result of a judicial investigation. שׂים with על does not here signify: to lay upon (Saad., Gecat.), but as Job 37:15, and as with אל (Job 34:14) or בּ (Job 23:6); to direct one's attention (supply לבּו, Job 1:8) towards anything; the fut. has here a modal signification; עוד is used as e.g., Gen 46:29 : again and again, continuously; and in the clause expressive of purpose it is אל־אל (instead of אליו, a very favourite combination used throughout the whole book, Job 5:8; Job 8:5; Job 13:3, and so on) from the human standpoint: He, the all-seeing One, needs not to observe him long that he should enter into judgment with God - He knows him thoroughly before any investigation takes place, which is not said without allusion to Job's vehement longing to be able to appear before God's tribunal.
John Gill
34:21 For his eyes are upon the ways of man,.... Which denotes the omniscience of God, which reaches to every man, to every individual, and to all men in general; and to their ways, to every step taken by them, to the whole of their lives and conversations, and every action of them; to all their internal and external ways and goings; perhaps the former may be meant in this, and the latter in the following clause. This may denote all their inward thoughts, the workings of their mind, the imaginations of their heart; all their secret purposes, designs, and schemes; and all the desires and affections of their soul; and all these, whether good or bad:
and he seeth all his goings; the whole of his walk and conversation, conduct and behaviour; all his external ways, works, and actions; and these whether of good or bad men, see Ps 139:1.
John Wesley
34:21 For - God doth not destroy either prince or people unjustly, no nor out of his mere pleasure, but for their sins, which he sees exactly, although they use all possible arts to hide them.
Robert Jamieson, A. R. Fausset and David Brown
34:21 God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the "watch," as Job thought (Job 7:12; 2Chron 16:9; Jer 32:19).
34:2234:22: ※ Եւ չի՛ք տեղի թաքչելոյ այնոցիկ՝ որ գործեն զանօրէնութիւն.
22 Եւ թաքնուելու տեղ չեն ունենայ նրանք, ովքեր անօրէնութիւն են գործում,
22 Ո՛չ խաւար կայ եւ ո՛չ մահուան շուք՝ Որ անօրէնութիւն գործողները հոն պահուըտին։
Եւ չիք տեղի թաքչելոյ այնոցիկ` որ գործեն զանօրէնութիւն:

34:22: ※ Եւ չի՛ք տեղի թաքչելոյ այնոցիկ՝ որ գործեն զանօրէնութիւն.
22 Եւ թաքնուելու տեղ չեն ունենայ նրանք, ովքեր անօրէնութիւն են գործում,
22 Ո՛չ խաւար կայ եւ ո՛չ մահուան շուք՝ Որ անօրէնութիւն գործողները հոն պահուըտին։
zohrab-1805▾ eastern-1994▾ western am▾
34:2234:22 Нет тьмы, ни тени смертной, где могли бы укрыться делающие беззаконие.
34:22 οὐδὲ ουδε not even; neither ἔσται ειμι be τόπος τοπος place; locality τοῦ ο the κρυβῆναι κρυπτω hide τοὺς ο the ποιοῦντας ποιεω do; make τὰ ο the ἄνομα ανομος lawless
34:22 אֵֽין־ ʔˈên- אַיִן [NEG] חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] צַלְמָ֑וֶת ṣalmˈāweṯ צַלְמָוֶת darkness לְ lᵊ לְ to הִסָּ֥תֶר hissˌāṯer סתר hide שָׁ֝֗ם ˈšˈām שָׁם there פֹּ֣עֲלֵי pˈōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
34:22. non sunt tenebrae et non est umbra mortis ut abscondantur ibi qui operantur iniquitatemThere is no darkness, and there is no shadow of death, where they may be hid who work iniquity.
22. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
34:22. There is no darkness and no shadow of death, where those who work iniquity may be hidden.
34:22. [There is] no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves:

34:22 Нет тьмы, ни тени смертной, где могли бы укрыться делающие беззаконие.
34:22
οὐδὲ ουδε not even; neither
ἔσται ειμι be
τόπος τοπος place; locality
τοῦ ο the
κρυβῆναι κρυπτω hide
τοὺς ο the
ποιοῦντας ποιεω do; make
τὰ ο the
ἄνομα ανομος lawless
34:22
אֵֽין־ ʔˈên- אַיִן [NEG]
חֹ֖שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
צַלְמָ֑וֶת ṣalmˈāweṯ צַלְמָוֶת darkness
לְ lᵊ לְ to
הִסָּ֥תֶר hissˌāṯer סתר hide
שָׁ֝֗ם ˈšˈām שָׁם there
פֹּ֣עֲלֵי pˈōʕᵃlê פעל make
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
34:22. non sunt tenebrae et non est umbra mortis ut abscondantur ibi qui operantur iniquitatem
There is no darkness, and there is no shadow of death, where they may be hid who work iniquity.
34:22. There is no darkness and no shadow of death, where those who work iniquity may be hidden.
34:22. [There is] no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:22: There is no darkness - In this life; and no shadow of death in the other world - no annihilation in which the workers of iniquity may hide themselves, or take refuge.
Albert Barnes: Notes on the Bible - 1834
34:22: There is no darkness - No dark cavern which can furnish a place of concealment. The guilty usually take refuge in some obscure place where people cannot detect them. But Elihu says that man has no power of concealing himself thus from God.
Nor shadow of death - A phrase here signifying deep darkness; see it explained in the notes at .
Where the workers of iniquity may hide themselves - That is, where they may conceal themselves so as not to be detected by God. They may conceal themselves from the notice of man; they may escape the most vigilant police; they may elude all the officers of justice on earth. But they cannot be hid from God. There is an eye that sees their lurking places, and there is a hand that will drag them forth to justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:22: no: Psa 139:11, Psa 139:12; Isa 29:15; Jer 23:24; Amo 9:2, Amo 9:3; Co1 4:5; Heb 4:13; Rev 6:15, Rev 6:16
nor: Job 3:5, Job 24:17; Isa 9:2
the: Job 31:3; Psa 5:5; Pro 10:29; Mat 7:23; Luk 13:27
Job 34:23
John Gill
34:22 There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. By whom may be meant chiefly profane sinners that are abandoned to a vicious course of life, and make a trade of sin, or that the common course of their lives; though secret sinners, and even professors of religion, hypocrites, who in a more private manner live in sin, come under this name, Mt 7:23; such may endeavour to hide themselves through shame and fear, but all in vain and to no purpose; there is no screening themselves and their actions from the all-seeing eye of God, and from his wrath and vengeance. "No darkness" of any sort can hide them, not the thick clouds of the heavens, nor the darkness of the night; nor is there any darkness in God that can obstruct his sight of them; nor are they able to cast any mist before his eyes, or use any colourings, pretences, and excuses he cannot see through. "Nor shadow of death": the grossest and thickest darkness; nor is even the grave itself an hiding place for sinners, from whence they will be raised to receive the just deserts of their sins. See Job 10:21. Now from the omniscience of God, and his clear uninterrupted sight of all persons and their actions, inward and outward, Elihu argues to the justice of God, who therefore cannot do anything amiss through ignorance, error, or mistake.
Robert Jamieson, A. R. Fausset and David Brown
34:22 shadow of death--thick darkness (Amos 9:2-3; Ps 139:12).
34:2334:23: ※ զի ո՛չ եւս դիցէ ՚ի վերայ առն. քանզի Տէր զամենեսեան տեսանէ։
23 որովհետեւ մարդու վրայ ոչինչ չի դնելու բացի իրաւունքից, որովհետեւ Տէրը տեսնում է ամէն ինչ,
23 Վասն զի մարդուս վրայ երկար քննութիւն չ’ըներ*.Երբ անիկա Աստուծոյ առջեւ դատաստանի երթայ։
զի ոչ եւս դիցէ ի վերայ առն. քանզի Տէր զամենեսեան տեսանէ:

34:23: ※ զի ո՛չ եւս դիցէ ՚ի վերայ առն. քանզի Տէր զամենեսեան տեսանէ։
23 որովհետեւ մարդու վրայ ոչինչ չի դնելու բացի իրաւունքից, որովհետեւ Տէրը տեսնում է ամէն ինչ,
23 Վասն զի մարդուս վրայ երկար քննութիւն չ’ըներ*.Երբ անիկա Աստուծոյ առջեւ դատաստանի երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2334:23 Потому Он уже не требует от человека, чтобы шел на суд с Богом.
34:23 ὅτι οτι since; that οὐκ ου not ἐπ᾿ επι in; on ἄνδρα ανηρ man; husband θήσει τιθημι put; make ἔτι ετι yet; still ὁ ο the γὰρ γαρ for κύριος κυριος lord; master πάντας πας all; every ἐφορᾷ επειδον look on; have regard
34:23 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon אִ֭ישׁ ˈʔîš אִישׁ man יָשִׂ֣ים yāśˈîm שׂים put עֹ֑וד ʕˈôḏ עֹוד duration לַ la לְ to הֲלֹ֥ךְ hᵃlˌōḵ הלך walk אֶל־ ʔel- אֶל to אֵ֝֗ל ˈʔˈēl אֵל god בַּ ba בְּ in † הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
34:23. neque enim ultra in hominis potestate est ut veniat ad Deum in iudiciumFor it is no longer in the power of man to enter into judgment with God.
23. For he needeth not further to consider a man, that he should go before God in judgment.
34:23. For it is no longer within the power of man to enter into judgment with God.
34:23. For he will not lay upon man more [than right]; that he should enter into judgment with God.
For he will not lay upon man more [than right]; that he should enter into judgment with God:

34:23 Потому Он уже не требует от человека, чтобы шел на суд с Богом.
34:23
ὅτι οτι since; that
οὐκ ου not
ἐπ᾿ επι in; on
ἄνδρα ανηρ man; husband
θήσει τιθημι put; make
ἔτι ετι yet; still
ο the
γὰρ γαρ for
κύριος κυριος lord; master
πάντας πας all; every
ἐφορᾷ επειδον look on; have regard
34:23
כִּ֤י kˈî כִּי that
לֹ֣א lˈō לֹא not
עַל־ ʕal- עַל upon
אִ֭ישׁ ˈʔîš אִישׁ man
יָשִׂ֣ים yāśˈîm שׂים put
עֹ֑וד ʕˈôḏ עֹוד duration
לַ la לְ to
הֲלֹ֥ךְ hᵃlˌōḵ הלך walk
אֶל־ ʔel- אֶל to
אֵ֝֗ל ˈʔˈēl אֵל god
בַּ ba בְּ in
הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
34:23. neque enim ultra in hominis potestate est ut veniat ad Deum in iudicium
For it is no longer in the power of man to enter into judgment with God.
34:23. For it is no longer within the power of man to enter into judgment with God.
34:23. For he will not lay upon man more [than right]; that he should enter into judgment with God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Буквальный перевод данного стиха с еврейского такой: "Он (Бог) не имеет нужды смотреть на человека дважды, чтобы вести его пред Свое судилище". При всеведении Божием нет нужды в долгом исследовании ("дважды"; евр. "од" "долго" - Быт XLVI:29; "еще" - Ис V:4) человека (ср. Притч V:21), чтобы привлечь его к суду. Бог знает все прежде исследования, и Его приговор произносится сразу. Намек на желание Иова предстать на суд Божий (XXIII).
Adam Clarke: Commentary on the Bible - 1831
34:23: For he will not lay upon man - The meaning appears to be this: He will not call man a second time into judgment; he does not try a cause twice; his decisions are just, and his sentence without appeal. Mr. Good translates: -
"Behold, not to man hath he intrusted the time
Of coming into judgment with God."
Man's time is not in his own hand; nor is his lot cast or ruled by his own wisdom and power. When God thinks best, he will judge for him; and, if oppressed or calumniated, he will bring forth his righteousness as the light, and do him justice on his adversaries.
Albert Barnes: Notes on the Bible - 1834
34:23: For he will not lay upon man more than right - Very various translations have been given of this verse. According to our common version, it means that God will not deal with man in such a manner as to give him just reason for calling in question the rectitude of the divine dealings. He shall in no case receive more than his sins deserve, so as to give him cause for complaint. This is undoubtedly a correct sentiment; but it may be doubted whether it is the sense conveyed by the original. Umbreit renders it:
Denn er braucht auf einem Mann nicht lang zu achten
Um ihm vor Gott in das Gericht zn ziehen.
"For he needs not long to regard a man in order to bring him before God in judgment" - meaning that he has all power; that he can at once see all his character; and that he can bring him at once to his bar. This translation undoubtedly accords with the general scope of the argument. Noyes renders it:
He needeth not attend long to a man,
To bring him into judgment before God.
Wemyss renders it in a similar way:
He has no need of laborious inquiry,
In order to convict men at his tribunal.
Rosenmuller gives a similar sense to the passage. According to this, the meaning is, that there is no need that God should give long attention to a man, or go into a protracted investigation, in order that he may bring him to judgment. He knows him at a glance. He can at once convict him, and can decide the case in a moment without danger of error. Human tribunals are under a necessity of long and patient investigation, and then are often deceived; but no such necessity, and no such danger, pertains to God. This interpretation agrees with the scope of the passage (compare the notes at ), and seems to me to be correct. The Hebrew literally is, "For not upon man will he place (scil. his mind or attention) long that he should go before God in judgment;" that is, there is no need of long and anxious investigation on his part, in order that he may prove that it is right for him to cut man off. He may do it at once, and no one has a right to complain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:23: he will: Job 34:10-12, Job 11:6; Ezr 9:13; Psa 119:137; Isa 42:3; Dan 9:7-9
that he: Job 9:32, Job 9:33, Job 16:21, Job 23:7; Jer 2:5; Rom 9:20
enter: Heb. go
Job 34:24
Geneva 1599
34:23 For he will not lay upon man more [than right]; that he should (q) enter into judgment with God.
(q) God does not afflict man above measure so that he should have opportunity to contend with him.
John Gill
34:23 For he will not lay upon man more than right,.... Neither in a way of duty, his law being holy, just, and good, not any of his commandments grievous, but all his precepts concerning all things right, his yoke easy and his burden light; nor in a way of punishment, always punishing then less than their iniquities deserve; nor in a way of chastisement, suffering nothing to befall his people but what is common to men; and he is faithful to bear them up under it and through it, and to make a way to escape out of it: or the phrase, "than right", being a supplement, may be left out, and the words be connected with what follows,
that he should enter into judgment with God; and the sense is, either that God does not put it on man to go again into judgment with him; he does not suffer him to have a cause heard over again, to appeal from God or to him to have a second hearing; nor is anything to be got by it, he is in one mind, and none can turn him or reverse or get reversed any sentence of his; and therefore it was a piece of weakness in Job to insist so much as he did to have a hearing of his cause before him, since he could not expect there would be any alteration made in his favour: or, as Mr. Broughton reads it, "it is not for men to purpose to enter into judgment before the Omnipotent"; such a purpose is vain, he can never carry his cause against him; it is a piece of weakness to pretend to litigate a point with him: or the sense is, he puts no more on man than to come to him in judgment, so Schultens; he has appointed a person and time to judge the world in righteousness, and all must appear before his tribunal; and everything, thought, word and action, will then and there be brought into an account, and righteous judgment will pass; and therefore, since he has fixed such a method of proceeding, and requires no other, he can never be charged with injustice.
Robert Jamieson, A. R. Fausset and David Brown
34:23 (1Cor 10:13; Lam 3:32; Is 27:8). Better, as UMBREIT, "He does not (needs not to) regard (as in Job 34:14; Is 41:20) man long (so Hebrew, Gen 46:29) in order that he may go (be brought by God) into judgment." Literally, "lest his (attention) upon men" (Job 11:10-11). So Job 34:24, "without number" ought to be translated, "without [needing any] searching out," such as has to be made in human judgments.
34:2434:24: Որ հասանէ անքննականաց, փառաւորաց եւ հրաշակերտաց՝ որոց ո՛չ գոյ թիւ[9434]։ [9434] Օրինակ մի. Փառաւորչաց եւ հրա՛՛։
24 քննում, վերահասու է լինում անքննելի, փառաւոր ու հրաշակերտ բաների, որ թիւ ու համար չունեն:
24 Անիմանալի կերպով* զօրաւորները կը կոտրէ Ու անոնց տեղը ուրիշներ կը հաստատէ։
Որ հասանէ անքննականաց, փառաւորաց եւ հրաշակերտաց` որոց ոչ գոյ թիւ:

34:24: Որ հասանէ անքննականաց, փառաւորաց եւ հրաշակերտաց՝ որոց ո՛չ գոյ թիւ[9434]։
[9434] Օրինակ մի. Փառաւորչաց եւ հրա՛՛։
24 քննում, վերահասու է լինում անքննելի, փառաւոր ու հրաշակերտ բաների, որ թիւ ու համար չունեն:
24 Անիմանալի կերպով* զօրաւորները կը կոտրէ Ու անոնց տեղը ուրիշներ կը հաստատէ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2434:24 Он сокрушает сильных без исследования и поставляет других на их места;
34:24 ὁ ο the καταλαμβάνων καταλαμβανω apprehend ἀνεξιχνίαστα ανεξιχνιαστος untraceable; unfathomable ἔνδοξά ενδοξος glorious τε τε both; and καὶ και and; even ἐξαίσια εξαισιος who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number
34:24 יָרֹ֣עַ yārˈōₐʕ רעע break כַּבִּירִ֣ים kabbîrˈîm כַּבִּיר great לֹא־ lō- לֹא not חֵ֑קֶר ḥˈēqer חֵקֶר exploration וַ wa וְ and יַּעֲמֵ֖ד yyaʕᵃmˌēḏ עמד stand אֲחֵרִ֣ים ʔᵃḥērˈîm אַחֵר other תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
34:24. conteret multos innumerabiles et stare faciet alios pro eisHe shall break in pieces many and innumerable, and shall make others to stand in their stead.
24. He breaketh in pieces mighty men past finding out, and setteth others in their stead.
34:24. He will break into many innumerable pieces, and he will cause others to stand up in their place.
34:24. He shall break in pieces mighty men without number, and set others in their stead.
He shall break in pieces mighty men without number, and set others in their stead:

34:24 Он сокрушает сильных без исследования и поставляет других на их места;
34:24
ο the
καταλαμβάνων καταλαμβανω apprehend
ἀνεξιχνίαστα ανεξιχνιαστος untraceable; unfathomable
ἔνδοξά ενδοξος glorious
τε τε both; and
καὶ και and; even
ἐξαίσια εξαισιος who; what
οὐκ ου not
ἔστιν ειμι be
ἀριθμός αριθμος number
34:24
יָרֹ֣עַ yārˈōₐʕ רעע break
כַּבִּירִ֣ים kabbîrˈîm כַּבִּיר great
לֹא־ lō- לֹא not
חֵ֑קֶר ḥˈēqer חֵקֶר exploration
וַ wa וְ and
יַּעֲמֵ֖ד yyaʕᵃmˌēḏ עמד stand
אֲחֵרִ֣ים ʔᵃḥērˈîm אַחֵר other
תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
34:24. conteret multos innumerabiles et stare faciet alios pro eis
He shall break in pieces many and innumerable, and shall make others to stand in their stead.
34:24. He will break into many innumerable pieces, and he will cause others to stand up in their place.
34:24. He shall break in pieces mighty men without number, and set others in their stead.
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
24. Без подобного долгого исследования Бог низвергает сильных (не тоже ли и с Иовом) и на их место поставляет других лучших правителей (ср. VIII:19; Ис LXV:15).
Adam Clarke: Commentary on the Bible - 1831
34:24: He shall break in pieces - In multitudes of cases God depresses the proud, and raises up the humble and meek. Neither their strength nor number can afford them security.
Albert Barnes: Notes on the Bible - 1834
34:24: He shall break in pieces - He crushes or destroys the great. He is not intimidated by their wealth, their rank, or their number.
Without number - Margin, more correctly, "searching out." That is, he does it without the protracted process of a judicial investigation. The Hebrew word used here (חקר chê qer) means properly "a searching out," "an examination"; and the meaning here is, that there is no need of his going into a protracted investigation into the lives of wicked people before he brings them to punishment. He sees them at once; knows all their conduct, and may proceed against them without delay. Hence, it is that he comes often in such a sudden manner, and cuts them off. A human tribunal is under a necessity of examining witnesses and of attending to all the palliating circumstances, before it can pronounce a sentence on an offender. But it is not so with God. He judges at once and directly, and comes forth therefore in a sudden manner to cut down the guilty.
And set others in their stead - Place others in the situation which they now occupy. That is, he can with the utmost case make entire Rev_olutions among people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:24: break: Job 19:2; Psa 2:9, Psa 72:4, Psa 94:5; Jer 51:20-23; Dan 2:21, Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45
number: Heb. searching out
set: Sa1 2:30-36, Sa1 15:28; Kg1 14:7, Kg1 14:8, Kg1 14:14; Psa 113:7, Psa 113:8; Dan 5:28-31
Job 34:25
Carl Friedrich Keil and Franz Delitzsch
34:24
24 He breaketh the mighty in pieces without investigation
And setteth others in their place.
25 Thus He seeth through their works,
And causeth their overthrow by night, thus they are crushed.
26 He smiteth them after the manner of evil-doers
In the sight of the public.
27 For for such purpose are they fallen away from Him
And have not considered any of His ways,
28 To cause the cry of the poor to come up to Him,
And that He should hear the cry of the needy.
He makes short work (לא־חקר for בּלא, as Job 12:24; Job 38:26 : without research, viz., into their conduct, which is at once manifest to Him; not: in an incomprehensible manner, which is unsuitable, and still less: innumerabiles, as Jer., Syr.) with the mighty (כּבּירים, Arab. kibâr, kubarâ), and in consequence of this (fut. consec.) sets up (constituit) others, i.e., better and worthier rulers (comp. אהר, Job 8:19; Is 55:1-13 :15), in their stead. The following לכן is not equivalent to לכן אשׁר, for which no satisfactory instance exists; on the contrary, לכן here, as more frequently, introduces not the real consequence (Job 20:2), but a logical inference, something that directly follows in and with what precedes (corresponding to the Greek ἄρα, just so, consequently), comp. Job 42:3; Is 26:14; Is 61:7; Jer 2:33; Jer 5:2; Zech 11:7 (vid., Khler in loc.). Thus, then, as He hereby proves, He is thoroughly acquainted with their actions (מעבּד, nowhere besides in the book of Job, an Aramaizing expression for מעשׂה). This abiding fact of divine omniscience, inferred from the previously-mentioned facts, then serves again in its turn, in Job 34:25, as the source of facts by which it is verified. לילה is by no means an obj. The expositions: et inducit noctem (Jer.), He walks in the night in which He has veiled Himself (Umbr.), convertit eos in noctem (Syr., Arab.), and such like, all read in the two words what they do not imply. It is either to be translated: He throws them by night (לילה as Job 27:20) upon the heaps (הפך as Prov 12:7), or, since the verb has no objective suff.: He maketh a reformation or overthrow during the night, i.e., creates during the night a new order of things, and they who stood at the head of the former affairs are crushed by the catastrophe.
Job 34:26
The following תּחת רשׁעים cannot signify: on the place of the evil-doers, i.e., in the place where evil-doers are punished (Hirz., Hahn, and others), for תּחת (תּחתּי) only has this signification with the suff. (vid., on Hab 3:16); but not otherwise than: in the evil-doers' stead, taking them and treating them as such, as Jer. has correctly translated: quasi impios (comp. Is 10:4, Jerome, cum interfectis). The place first mentioned afterwards is not exactly the usual place of judgment, but any place whatever where all can see it. There He smites those who hitherto held positions of eminence, as of unimpeachable honour, like the common criminal; ספק, Arab. ṣfq, complodere, and then ictu resonante percutere, as the likewise cognate Arab. sf' signifies first to box the ear (as Arab. sfq = ṣfq), then so to strike that it smacks. As little as לכן, Job 34:25, was = לכן אשׁר, just so little is אשׁר על־כּן, Job 34:27, = על־כן אשׁר (vid., on the other hand what is said on Gen 18:5 concerning כּי־על־כּן). Elihu wishes to say that they endure such a destiny of punishment, because they therefore, i.e., in order to suffer such, have turned aside from following after God, and have not thought on all His ways, i.e., guidings, by which He manifested Himself to them: they have thus sought to cause the cry of the poor to come (Jer. well renders: ut pervenire facerent ad eum) before Him (עליו, perhaps with the idea of urging forward = לפניו or בּאזניו), and that He may hear the cry of the lowly (construction exactly like Job 33:17), i.e., have sought to bring forth His avenging justice by injustice that cries aloud to heaven.
Geneva 1599
34:24 He shall break in pieces mighty men without (r) number, and set others in their stead.
(r) For all his creatures are at hand to serve him, so that he needs not to seek for any other army.
John Gill
34:24 He shall break in pieces mighty men without number,.... Such as are mighty in bodily strength, as the giants of the old world, and such as were inhabitants of some parts of the land of Canaan; or mighty in power and authority, being kings, princes, rulers, and governors, over nations and cities; or mighty in wealth and riches, which give men power and strength; these God can and sometimes does break in pieces like potters' vessels, and even mighty kingdoms and nations themselves he will make like the chaff of the summer threshing floor: and even without number; or there have been and will be numberless instances of this kind; who can tell how many of these mighty men, men of gigantic stature, were drowned in the flood, or cut off by the sword of the Israelites in the land of Canaan? or "without search" (d) as it may be rendered; either on the part of God, who needs not any, with whom are unnecessary any formal inquiries into a cause, or examination of witnesses, in order to a judicial process against delinquents, all being naked and open before him at once; or on the part of man, with whom the ways and judgments of God are unsearchable and who ought not closely and curiously to inquire into any of his proceedings, and the causes and reasons of them, who does all things after the counsel of his own will. Mr. Broughton renders it "without end", for ever; with an everlasting destruction, an utter and irretrievable one; he so breaks them as that they never can be made whole again, like an earthen vessel that is broke to pieces and cannot be put together again;
and set others in their stead; God always provides for a succession in the world, that as when one generation goes off another comes on; when he destroyed the world with a flood, he preserved a family to replenish the earth; when the fathers of the Jewish nation, their carcasses fell in the wilderness, their children were raised up in their room to enter the good land and possess it; and particularly he provides for the civil government of the world and when he pulls down or removes one king he sets up another, and will not suffer kingdoms and states to fall into anarchy and confusion: and sometimes, when he casts down the mighty from their seats, he exalts men of low degree, as when he rejected Saul he took David from the sheepfold, 1Kings 16:11; and makes such kings and kingdoms to "stand" (e) stable and firm, as the kingdom of David, and as the word here used signifies.
(d) "absque inquisitione", Beza, Mercerus; "sine investigatione", Michaelis; so Cocceius, Schultens. (e) "et stare faciet", Pagninus, Montanus, V. L. so Mercerus, Drusius, Cocceius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
34:24 break in pieces-- (Ps 2:9; Job 12:18; Dan 2:21).
34:2534:25: ※ Որ ճանաչէ զգո՛րծս նոցա, եւ դարձուցանէ ՚ի գիշեր. եւ խոնարհեսցին[9435]։ [9435] Ոմանք. Եւ դարձուսցէ ՚ի գիշերի։
25 Ինքն է, որ ճանաչում է նրանց գործերը եւ մի գիշերում տապալելու նրանց, ու խորտակուելու են:
25 Քանզի անոնց գործերը գիտէ Ու զանոնք գիշերով տակնուվրայ կ’ընէ ու կը խորտակուին։
Որ`` ճանաչէ զգործս նոցա, եւ դարձուցանէ ի գիշերի, եւ խոնարհեսցին:

34:25: ※ Որ ճանաչէ զգո՛րծս նոցա, եւ դարձուցանէ ՚ի գիշեր. եւ խոնարհեսցին[9435]։
[9435] Ոմանք. Եւ դարձուսցէ ՚ի գիշերի։
25 Ինքն է, որ ճանաչում է նրանց գործերը եւ մի գիշերում տապալելու նրանց, ու խորտակուելու են:
25 Քանզի անոնց գործերը գիտէ Ու զանոնք գիշերով տակնուվրայ կ’ընէ ու կը խորտակուին։
zohrab-1805▾ eastern-1994▾ western am▾
34:2534:25 потому что Он делает известными дела их и низлагает их ночью, и они истребляются.
34:25 ὁ ο the γνωρίζων γνωριζω make known; point out αὐτῶν αυτος he; him τὰ ο the ἔργα εργον work καὶ και and; even στρέψει στρεφω turn; turned around νύκτα νυξ night καὶ και and; even ταπεινωθήσονται ταπεινοω humble; bring low
34:25 לָכֵ֗ן lāḵˈēn לָכֵן therefore יַ֭כִּיר ˈyakkîr נכר recognise מַעְבָּֽדֵיהֶ֑ם maʕbˈāḏêhˈem מַעֲבָד work וְ wᵊ וְ and הָ֥פַךְ hˌāfaḵ הפך turn לַ֝֗יְלָה ˈlˈaylā לַיְלָה night וְ wᵊ וְ and יִדַּכָּֽאוּ׃ yiddakkˈāʔû דכא oppress
34:25. novit enim opera eorum et idcirco inducet noctem et conterenturFor he knoweth their works: and therefore he shall bring night on them, and they shall be destroyed.
25. Therefore he taketh knowledge of their works; and he overturneth them in the night, so that they are destroyed.
34:25. For he knows their works, and, as a result, he will bring the night, and they will be crushed.
34:25. Therefore he knoweth their works, and he overturneth [them] in the night, so that they are destroyed.
Therefore he knoweth their works, and he overturneth [them] in the night, so that they are destroyed:

34:25 потому что Он делает известными дела их и низлагает их ночью, и они истребляются.
34:25
ο the
γνωρίζων γνωριζω make known; point out
αὐτῶν αυτος he; him
τὰ ο the
ἔργα εργον work
καὶ και and; even
στρέψει στρεφω turn; turned around
νύκτα νυξ night
καὶ και and; even
ταπεινωθήσονται ταπεινοω humble; bring low
34:25
לָכֵ֗ן lāḵˈēn לָכֵן therefore
יַ֭כִּיר ˈyakkîr נכר recognise
מַעְבָּֽדֵיהֶ֑ם maʕbˈāḏêhˈem מַעֲבָד work
וְ wᵊ וְ and
הָ֥פַךְ hˌāfaḵ הפך turn
לַ֝֗יְלָה ˈlˈaylā לַיְלָה night
וְ wᵊ וְ and
יִדַּכָּֽאוּ׃ yiddakkˈāʔû דכא oppress
34:25. novit enim opera eorum et idcirco inducet noctem et conterentur
For he knoweth their works: and therefore he shall bring night on them, and they shall be destroyed.
34:25. For he knows their works, and, as a result, he will bring the night, and they will be crushed.
34:25. Therefore he knoweth their works, and he overturneth [them] in the night, so that they are destroyed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. В зависимости от этого и само низвержение совершается с быстротою ночи.
Adam Clarke: Commentary on the Bible - 1831
34:25: He knoweth their works - He knows what they have done, and what they are plotting to do.
He overturneth them in the night - In the revolution of a single night the plenitude of power on which the day closed is annihilated. See the cases of Belshazzar and Babylon.
Albert Barnes: Notes on the Bible - 1834
34:25: Therefore he knoweth their works - Or, "Because he knoweth their works." The word (לכן lā kê n) here rendered "therefore" is evidently used as denoting that since or because he was intimately acquainted with all which they did, he could justly bring vengeance upon them without long investigation.
And he overturneth them in the night - literally, "he turneth night;" meaning, probably, he turns night upon them; that is, he brings calamity upon them. The word "night" is often used to denote calamity, or ruin. Umbreit understands it in the sense of "turning about the night;" that is, that they had covered up their deeds as in the night, but that God "so turns the night about" as to bring them to the light of day. The Vulgate renders it "et ideireo inducit noctem," "and therefore he brings night;" that is, he brings adversity and ruin. This is probably the correct interpretation.
So that they are destroyed - Margin, "crushed." The idea is, that when God thus brings adversity upon them, they are prostrated beneath his power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:25: he knoweth: Psa 33:15; Isa 66:18; Hos 7:2; Amo 8:7; Rev 20:12
in the: Job 34:20; Sol 3:8; Isa 15:1; Th1 5:2
destroyed: Heb. crushed
Job 34:26
Geneva 1599
34:25 Therefore he knoweth their (s) works, and he overturneth [them] in the (t) night, so that they are destroyed.
(s) Make it known that they are wicked.
(t) Declare the things that were hid.
John Gill
34:25 Therefore he knoweth their works,.... Being God omniscient, or rather takes notice of them, weighs and considers them, and gives to man according to them; or rather makes them known, for of his omniscience Elihu had spoken before; he makes them known to themselves, fastens convictions of their evil ways and works on their consciences, and obliges them to confess them, as the instances of Cain, Pharaoh, and others, show; and he makes them known to others by the judgment he executes, as on the old world, Sodom and Gomorrah; and the works of all will be made manifest at the day of judgment;
and he overturneth them in the night; literally taken, as the firstborn of the Egyptians were slain in the night, Ex 12:30; and Pharaoh and his host were drowned in the Red sea in the night, Ex 15:4; and the Assyrian army were destroyed by an angel in one night, 4Kings 19:35; and Belshazzar was killed in the night, and the Babylonian empire translated to the Medes and Persians at the same time, Dan 5:30, or figuratively, that is, suddenly, at unawares, and by surprise, and as quickly and easily as the night is turned into day; and such a revolution is made, as when he turns the night into day, and discovers and makes known all their secret actions committed in the dark; or he turns the night of calamity upon them, and puts an end to their light of temporal happiness and prosperity; or turns the night of death and everlasting wrath and justice on them, the blackness of darkness upon them:
so that they are destroyed; both in a temporal sense, on every side, with an utter destruction; and in a spiritual sense, with an everlasting one.
Robert Jamieson, A. R. Fausset and David Brown
34:25 Therefore--because He knows all things (Job 34:21). He knows their works, without a formal investigation (Job 34:24).
in the night--suddenly, unexpectedly (Job 34:20). Fitly in the night, as it was in it that the godless hid themselves (Job 34:22). UMBREIT, less simply, for "overturneth," translates, "walketh"; that is, God is ever on the alert, discovering all wickedness.
34:2634:26: Շիջո՛յց զամպարիշտս. մատնցո՛յցք եղեն առաջի թշնամեաց իւրեանց։
26 Խաւարեցրել է ամբարիշտներին, եւ սրանք մատնուել են իրենց թշնամիների ձեռքը:
26 Անոնց ամբարիշտ ըլլալուն համար՝ Ամենուն առջեւ* զանոնք կը զարնէ։
[342]Շիջոյց զամպարիշտս. մատնցոյցք եղեն առաջի թշնամեաց իւրեանց:

34:26: Շիջո՛յց զամպարիշտս. մատնցո՛յցք եղեն առաջի թշնամեաց իւրեանց։
26 Խաւարեցրել է ամբարիշտներին, եւ սրանք մատնուել են իրենց թշնամիների ձեռքը:
26 Անոնց ամբարիշտ ըլլալուն համար՝ Ամենուն առջեւ* զանոնք կը զարնէ։
zohrab-1805▾ eastern-1994▾ western am▾
34:2634:26 Он поражает их, как беззаконных людей, пред глазами других,
34:26 ἔσβεσεν σβεννυμι extinguish; quench δὲ δε though; while ἀσεβεῖς ασεβης irreverent ὁρατοὶ ορατος visible δὲ δε though; while ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him
34:26 תַּֽחַת־ tˈaḥaṯ- תַּחַת under part רְשָׁעִ֥ים rᵊšāʕˌîm רָשָׁע guilty סְפָקָ֗ם sᵊfāqˈām ספק clap hands בִּ bi בְּ in מְקֹ֥ום mᵊqˌôm מָקֹום place רֹאִֽים׃ rōʔˈîm ראה see
34:26. quasi impios percussit eos in loco videntiumHe hath struck them, as being wicked, in open sight.
26. He striketh them as wicked men in the open sight of others;
34:26. Just as the impious do, he has struck them in a place where they can be seen.
34:26. He striketh them as wicked men in the open sight of others;
He striketh them as wicked men in the open sight of others:

34:26 Он поражает их, как беззаконных людей, пред глазами других,
34:26
ἔσβεσεν σβεννυμι extinguish; quench
δὲ δε though; while
ἀσεβεῖς ασεβης irreverent
ὁρατοὶ ορατος visible
δὲ δε though; while
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
34:26
תַּֽחַת־ tˈaḥaṯ- תַּחַת under part
רְשָׁעִ֥ים rᵊšāʕˌîm רָשָׁע guilty
סְפָקָ֗ם sᵊfāqˈām ספק clap hands
בִּ bi בְּ in
מְקֹ֥ום mᵊqˌôm מָקֹום place
רֹאִֽים׃ rōʔˈîm ראה see
34:26. quasi impios percussit eos in loco videntium
He hath struck them, as being wicked, in open sight.
34:26. Just as the impious do, he has struck them in a place where they can be seen.
34:26. He striketh them as wicked men in the open sight of others;
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
26-28. И при всем том оно вполне справедливо: сильные наказываются за уклонение от пути, указанного Богам, за угнетение слабых (ст. 28; ср. Пс IX:13).
Adam Clarke: Commentary on the Bible - 1831
34:26: He striketh them as wicked men - At other times he executes his judgments more openly; and they are suddenly destroyed in the sight of the people.
Albert Barnes: Notes on the Bible - 1834
34:26: He striketh them as wicked men - literally, "Under the wicked, or on account of the wicked, he smites them." That is, he deals with them "as if" they were wicked; he regards and treats them as such. He deals with them "under" the general character of wicked people, and punishes them accordingly.
In the open sight of others - Margin, as in Hebrew "in the place of beholders." The idea is, that it is done openly or publicly. Their sins had been committed in secret, but they are punished openly. The manifestation of the divine displeasure is in the presence of spectators, or is so open and public, that it cannot but be seen. It is very probable that in all this description Elihu had his eye upon the public calamities which had come upon Job, and that he meant to include him among the number of mighty men whom God thus suddenly overturned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:26: in: Exo 14:30; Deu 13:9-11, Deu 21:21; Sa2 12:11, Sa2 12:12; Psa 58:10, Psa 58:11; Isa 66:24; Ti1 5:20, Ti1 5:24; Rev 18:9, Rev 18:10, Rev 18:20
open sight of others: Heb. place of beholders
Job 34:27
Geneva 1599
34:26 He striketh them as wicked men in the open sight of (u) others;
(u) Meaning, openly in the sight of all men.
John Gill
34:26 He striketh them as wicked men,.... Such is the strict justice of God, that he never strikes men, or inflicts punishment on them, or brings down his judgments upon them, but as wicked men, and because of their wickedness; the casting of man out of Eden was for his sin, as well as the casting down the angels from heaven that sinned; the drowning of the old world, the destruction of Sodom and Gomorrah, the ruin of Pharaoh and his host, the driving the Canaanites out of their land, the various captivities of the Israelites, with other instances of God's displeasure with men in this world, and the everlasting punishment of them in another, are only of them as wicked men, and for sin; and therefore he is not chargeable with any unrighteousness. Sephorno interprets it, "instead of wicked men", and illustrates it by the shaking out of Pharaoh and his host into the sea in the room and stead of the wicked Israelites, that came up from thence,
in the open sight of others: which the same interpreter refers to the Israelites seeing the Egyptians dead on the seashore; or "in the place of them that see" (f), that is, in a public manner, as generally malefactors are executed, to which the allusion may be; it denotes the publicness of God's righteous judgments on wicked men, for the greater declaration of his power and justice, and for the greater shame and disgrace of such wicked men, and for the joy and comfort of the righteous delivered from them.
(f) "in loco videntium", V. L. Pagninus, Montanus, Piscator, Michaelis; "in loco spectantium", Beza, Cocceius, Schultens.
John Wesley
34:26 As - Because they are wicked men. In the open light - In publick view for their greater shame, and for the greater glory of his justice.
Robert Jamieson, A. R. Fausset and David Brown
34:26 He striketh them--chasteneth.
as--that is, because they are wicked.
sight of others--Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (Job 40:12; Ex 14:30; 2Kings 12:12).
34:2734:27: ※ Զի խոտորեցան յիրաւանց Աստուծոյ, եւ զիրաւունս նորա ո՛չ ծանեան[9436]։ [9436] Ոմանք. Զի խոտորեցան յօրինաց Աստուծոյ։
27 Արդարեւ, նրանք շեղուել են Աստծու արդար օրէնքից, նրա կարգն ու կանոնը չեն ճանաչել:
27 Որովհետեւ անոր չհետեւեցան Ու անոր ճամբաները բնաւ չճանչցան
Զի խոտորեցան յօրինաց Աստուծոյ, եւ զիրաւունս նորա ոչ ծանեան:

34:27: ※ Զի խոտորեցան յիրաւանց Աստուծոյ, եւ զիրաւունս նորա ո՛չ ծանեան[9436]։
[9436] Ոմանք. Զի խոտորեցան յօրինաց Աստուծոյ։
27 Արդարեւ, նրանք շեղուել են Աստծու արդար օրէնքից, նրա կարգն ու կանոնը չեն ճանաչել:
27 Որովհետեւ անոր չհետեւեցան Ու անոր ճամբաները բնաւ չճանչցան
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34:2734:27 за то, что они отвратились от Него и не уразумели всех путей Его,
34:27 ὅτι οτι since; that ἐξέκλιναν εκκλινω deviate; avoid ἐκ εκ from; out of νόμου νομος.1 law θεοῦ θεος God δικαιώματα δικαιωμα justification δὲ δε though; while αὐτοῦ αυτος he; him οὐκ ου not ἐπέγνωσαν επιγινωσκω recognize; find out
34:27 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon כֵּ֭ן ˈkēn כֵּן thus סָ֣רוּ sˈārû סור turn aside מֵֽ mˈē מִן from אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דְּ֝רָכָ֗יו ˈdᵊrāḵˈāʸw דֶּרֶךְ way לֹ֣א lˈō לֹא not הִשְׂכִּֽילוּ׃ hiśkˈîlû שׂכל prosper
34:27. qui quasi de industria recesserunt ab eo et omnes vias eius intellegere nolueruntWho as it were on purpose have revolted from him, and would not understand all his ways:
27. Because they turned aside from following him, and would not have regard to any of his ways:
34:27. They, as if with great diligence, have withdrawn from him, and they refused to understand all his ways,
34:27. Because they turned back from him, and would not consider any of his ways:
Because they turned back from him, and would not consider any of his ways:

34:27 за то, что они отвратились от Него и не уразумели всех путей Его,
34:27
ὅτι οτι since; that
ἐξέκλιναν εκκλινω deviate; avoid
ἐκ εκ from; out of
νόμου νομος.1 law
θεοῦ θεος God
δικαιώματα δικαιωμα justification
δὲ δε though; while
αὐτοῦ αυτος he; him
οὐκ ου not
ἐπέγνωσαν επιγινωσκω recognize; find out
34:27
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
כֵּ֭ן ˈkēn כֵּן thus
סָ֣רוּ sˈārû סור turn aside
מֵֽ mˈē מִן from
אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דְּ֝רָכָ֗יו ˈdᵊrāḵˈāʸw דֶּרֶךְ way
לֹ֣א lˈō לֹא not
הִשְׂכִּֽילוּ׃ hiśkˈîlû שׂכל prosper
34:27. qui quasi de industria recesserunt ab eo et omnes vias eius intellegere noluerunt
Who as it were on purpose have revolted from him, and would not understand all his ways:
34:27. They, as if with great diligence, have withdrawn from him, and they refused to understand all his ways,
34:27. Because they turned back from him, and would not consider any of his ways:
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Adam Clarke: Commentary on the Bible - 1831
34:27: Because they turned back - This is the reason why he has dealt with them in judgment. They had departed from him in their hearts, their moral conduct, and their civil government. He is speaking of corrupt and tyrannical rulers. And they did not, would not, understand any of his ways.
Albert Barnes: Notes on the Bible - 1834
34:27: Because they turned back from him - Margin, "from after him." That is, they receded, or went away from God.
And would not consider any of his ways - They would not regard or attend to any of his commands. The word way, in the Scriptures, is often used to denote "religion." A "way" denotes the course of life which one leads; the path in which he walks. The "ways of God" denote his course or plan, his precepts or laws; and to depart from them, or to disregard them, is only another mode of saying that a man has no religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:27: turned: Sa1 15:11; Psa 125:5; Zep 1:6; Luk 17:31, Luk 17:32; Act 15:38; Ti2 4:10; Heb 10:39
from him: Heb. from after him
would: Psa 28:5, Psa 107:43; Pro 1:29, Pro 1:30; Isa 1:3, Isa 5:12; Hag 2:15-19
Job 34:28
John Gill
34:27 Because they turned back from him,.... Became apostates from the ways and worship of God, as the posterity of Cain before the flood, and the posterity of Ham after it; who had been educated and trained up therein, and turned from the law of God, as the Septuagint version, from the light and law of nature:
and would not consider any of his ways; either of providence, whether in a way of mercy which might lead to repentance, or in a way of judgment which might be a caution and instruction to them; or of his precepts, the way of his commandments, not any of these would they consider; so as to express a value for them, show any regard to them, and walk in them; and which was owing to the stubbornness of their wills; they would not advert to them.
Robert Jamieson, A. R. Fausset and David Brown
34:27 The grounds of their punishment in Job 34:26. Job 34:28 states in what respect they "considered not God's ways," namely, by oppression, whereby "they caused the cry," &c.
34:2834:28: ※ Ածե՛լ զնովաւ զաղաղակ տնանկի. եւ զբողոք աղքատաց լուիցէ[9437]։ [9437] Ոմանք. Ածէ զնովաւ։
28 Չեն հասցրել նրան աղաղակը տնանկի, բայց աղքատի բողոքը նա լսելու է:
28 Այնպէս որ աղքատին աղաղակը անոր հասցուցին Ու անիկա զրկեալներուն աղաղակը լսեց։
Ածել զնովաւ զաղաղակ տնանկի, եւ զբողոք աղքատաց լուիցէ:

34:28: ※ Ածե՛լ զնովաւ զաղաղակ տնանկի. եւ զբողոք աղքատաց լուիցէ[9437]։
[9437] Ոմանք. Ածէ զնովաւ։
28 Չեն հասցրել նրան աղաղակը տնանկի, բայց աղքատի բողոքը նա լսելու է:
28 Այնպէս որ աղքատին աղաղակը անոր հասցուցին Ու անիկա զրկեալներուն աղաղակը լսեց։
zohrab-1805▾ eastern-1994▾ western am▾
34:2834:28 так что дошел до Него вопль бедных, и Он услышал стенание угнетенных.
34:28 τοῦ ο the ἐπαγαγεῖν επαγω instigate; bring on ἐπ᾿ επι in; on αὐτὸν αυτος he; him κραυγὴν κραυγη cry; outcry πένητος πενης poor καὶ και and; even κραυγὴν κραυγη cry; outcry πτωχῶν πτωχος bankrupt; beggarly εἰσακούσεται εισακουω heed; listen to
34:28 לְ lᵊ לְ to הָבִ֣יא hāvˈî בוא come עָ֭לָיו ˈʕālāʸw עַל upon צַֽעֲקַת־ ṣˈaʕᵃqaṯ- צְעָקָה cry דָּ֑ל dˈāl דַּל poor וְ wᵊ וְ and צַעֲקַ֖ת ṣaʕᵃqˌaṯ צְעָקָה cry עֲנִיִּ֣ים ʕᵃniyyˈîm עָנִי humble יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
34:28. ut pervenire facerent ad eum clamorem egeni et audiret vocem pauperumSo that they caused the cry of the needy to come to him, and he heard the voice of the poor.
28. So that they caused the cry of the poor to come unto him, and he heard the cry of the afflicted.
34:28. so that they caused the outcry of the needy to reach him, and he heard the voice of the poor.
34:28. So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted:

34:28 так что дошел до Него вопль бедных, и Он услышал стенание угнетенных.
34:28
τοῦ ο the
ἐπαγαγεῖν επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
κραυγὴν κραυγη cry; outcry
πένητος πενης poor
καὶ και and; even
κραυγὴν κραυγη cry; outcry
πτωχῶν πτωχος bankrupt; beggarly
εἰσακούσεται εισακουω heed; listen to
34:28
לְ lᵊ לְ to
הָבִ֣יא hāvˈî בוא come
עָ֭לָיו ˈʕālāʸw עַל upon
צַֽעֲקַת־ ṣˈaʕᵃqaṯ- צְעָקָה cry
דָּ֑ל dˈāl דַּל poor
וְ wᵊ וְ and
צַעֲקַ֖ת ṣaʕᵃqˌaṯ צְעָקָה cry
עֲנִיִּ֣ים ʕᵃniyyˈîm עָנִי humble
יִשְׁמָֽע׃ yišmˈāʕ שׁמע hear
34:28. ut pervenire facerent ad eum clamorem egeni et audiret vocem pauperum
So that they caused the cry of the needy to come to him, and he heard the voice of the poor.
34:28. so that they caused the outcry of the needy to reach him, and he heard the voice of the poor.
34:28. So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
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Adam Clarke: Commentary on the Bible - 1831
34:28: So that they cause the cry of the poor - They were cruel and oppressive: the poor cried through their distresses, and against their oppressors; and God heard the cry of the poor. Nothing so dreadful appears in the court of heaven against an unfeeling, hardhearted, and cruel man of power, as the prayers, tears, and groans of the poor. In times of little liberality, when some men thought they did God service by persecuting those who did not exactly receive their creed, nor worship God in their way, a certain great man in Scotland grievously persecuted his tenants, because they had religious meetings in private houses out of the order of the establishment; though he never molested them when they spent their time and their money in the alehouse. A holy, simple woman, one of those people, went one morning to the house of the great persecutor, and desired to speak with him. The servant desired to know her message, and he would deliver it; for she could not be admitted. She told him she could deliver her message to none but his master; said it was a matter of great importance, and concerned himself intimately, and alone. The servant having delivered this message, and stated that the woman appeared to have something particular on her mind, his worship condescended to see her. "What is your business with me?" said he, in a haughty, overbearing tone. To which she answered, "Sir, we are a hantle o' puir folk at - , who are strivin' to sairve God accordin' to our ain conscience, and to get our sauls sav'd: yee persecute us; and I am come to beg yee to let us alane, and in ye dinna, we'll pray yee dead." This rhetoric was irresistible. His lordship did not know what influence such people might have in heaven; he did not like to put such prayers to the proof; wisely took the old woman's advice, and e'en let them alane. He was safe; they were satisfied; and God had the glory. When the poor refer their cause to God, he is a terrible avenger. Let the potsherds strive with the potsherds of the earth; but wo to the man that contendeth with his Maker.
Albert Barnes: Notes on the Bible - 1834
34:28: So that they cause the cry of the poor to come unto him - - Their character is that of oppressors. They take away the rights of the poor; strip away their property without any just claims, and cause them to pour out their lamentations before God.
And he heareth the cry of the afflicted - They oppress the poor so that they appeal unto him, but God hears their cry, and brings punishment upon the oppressor. This is "a general remark" thrown in here, meaning that God "always" regards the cry of the oppressed. Its bearing on the case before us is, that God hears the appeal which the oppressed make to him, and as a consequence brings calamity upon those who are guilty of wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:28: they: Job 22:9, Job 22:10, Job 24:12, Job 29:12, Job 29:13, Job 31:19, Job 31:20, Job 35:9; Exo 2:23, Exo 2:24, Exo 3:7, Exo 3:9; Psa 12:5; Isa 5:7; Jam 5:4
and he: Exo 22:23-27
Job 34:29
Geneva 1599
34:28 So that they cause the cry of the poor to (x) come unto him, and he heareth the cry of the afflicted.
(x) By their cruelty and extortion.
John Gill
34:28 So that they cause the cry of the poor to come to him,.... To God; through their oppressions of the poor they are made to cry by reason of them, and who come to God with their cries, and tears, and supplications, and which enter into the ears of the Lord of hosts;
and he heareth the cry of the afflicted; as he did the cry of the Israelites under Egyptian bondage; he is a God hearing and answering prayer, and he particularly attends to the cry of the humble and of the afflicted, and arises for their help and deliverance.
John Wesley
34:28 Cry of the poor - Their case is bad, who have the prayers and tears of the poor against them: for these will draw down vengeance sooner or later, on the heads of their oppressors.
34:2934:29: Եւ ի՛նքն տացէ լռութիւն, եւ ո՛ պատժեսցէ զնա. եւ ծածկեսցէ զերեսս՝ եւ ո՛ տեսանիցէ զնա. եւ ազգաց եւ մարդկան միանգամայն։
29 Թէ ինքը լռութիւն պահի՝ ո՞վ է դատապարտելու, թէ դէմքը ծածկի՝ ո՞վ է նրան տեսնելու:
29 Եթէ անիկա հանգստութիւն տայ, Ո՞վ կրնայ նեղութիւն տալ։Ու եթէ անիկա երեսը պահէ, Ո՞վ կրնայ զանիկա տեսնել Ու այսպէս է թէ՛ ազգի մը եւ թէ՛ մարդու մը։
[343]Եւ ինքն տացէ լռութիւն, ո՞ պատժեսցէ զնա. եւ`` ծածկեսցէ զերեսս, ո՞ տեսանիցէ զնա:

34:29: Եւ ի՛նքն տացէ լռութիւն, եւ ո՛ պատժեսցէ զնա. եւ ծածկեսցէ զերեսս՝ եւ ո՛ տեսանիցէ զնա. եւ ազգաց եւ մարդկան միանգամայն։
29 Թէ ինքը լռութիւն պահի՝ ո՞վ է դատապարտելու, թէ դէմքը ծածկի՝ ո՞վ է նրան տեսնելու:
29 Եթէ անիկա հանգստութիւն տայ, Ո՞վ կրնայ նեղութիւն տալ։Ու եթէ անիկա երեսը պահէ, Ո՞վ կրնայ զանիկա տեսնել Ու այսպէս է թէ՛ ազգի մը եւ թէ՛ մարդու մը։
zohrab-1805▾ eastern-1994▾ western am▾
34:2934:29 Дарует ли Он тишину, кто может возмутить? скрывает ли Он лице Свое, кто может увидеть Его? Будет ли это для народа, или для одного человека,
34:29 καὶ και and; even αὐτὸς αυτος he; him ἡσυχίαν ησυχια tranquility; quiet παρέξει παρεχω afford; cause καὶ και and; even τίς τις.1 who?; what? καταδικάσεται καταδικαζω censure; condemn καὶ και and; even κρύψει κρυπτω hide πρόσωπον προσωπον face; ahead of καὶ και and; even τίς τις.1 who?; what? ὄψεται οραω view; see αὐτόν αυτος he; him καὶ και and; even κατὰ κατα down; by ἔθνους εθνος nation; caste καὶ και and; even κατὰ κατα down; by ἀνθρώπου ανθρωπος person; human ὁμοῦ ομου together
34:29 וְ wᵊ וְ and ה֤וּא hˈû הוּא he יַשְׁקִ֨ט׀ yašqˌiṭ שׁקט be at peace וּ û וְ and מִ֥י mˌî מִי who יַרְשִׁ֗עַ yaršˈiₐʕ רשׁע be guilty וְ wᵊ וְ and יַסְתֵּ֣ר yastˈēr סתר hide פָּ֭נִים ˈpānîm פָּנֶה face וּ û וְ and מִ֣י mˈî מִי who יְשׁוּרֶ֑נּוּ yᵊšûrˈennû שׁור regard וְ wᵊ וְ and עַל־ ʕal- עַל upon גֹּ֖וי gˌôy גֹּוי people וְ wᵊ וְ and עַל־ ʕal- עַל upon אָדָ֣ם ʔāḏˈām אָדָם human, mankind יָֽחַד׃ yˈāḥaḏ יַחַד gathering
34:29. ipso enim concedente pacem quis est qui condemnet ex quo absconderit vultum quis est qui contempletur eum et super gentem et super omnes hominesFor when he granteth peace, who is there that can condemn? When he hideth his countenance, who is there that can behold him, whether it regard nations, or all men?
29. When he giveth quietness, who then can condemn? and when he hideth his face, who then can behold him? whether unto a nation, or unto a man, alike:
34:29. For, when he grants peace, who is there that can condemn? When he hides his face, who is there that can contemplate him, either among the nations, or among all men?
34:29. When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:
When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:

34:29 Дарует ли Он тишину, кто может возмутить? скрывает ли Он лице Свое, кто может увидеть Его? Будет ли это для народа, или для одного человека,
34:29
καὶ και and; even
αὐτὸς αυτος he; him
ἡσυχίαν ησυχια tranquility; quiet
παρέξει παρεχω afford; cause
καὶ και and; even
τίς τις.1 who?; what?
καταδικάσεται καταδικαζω censure; condemn
καὶ και and; even
κρύψει κρυπτω hide
πρόσωπον προσωπον face; ahead of
καὶ και and; even
τίς τις.1 who?; what?
ὄψεται οραω view; see
αὐτόν αυτος he; him
καὶ και and; even
κατὰ κατα down; by
ἔθνους εθνος nation; caste
καὶ και and; even
κατὰ κατα down; by
ἀνθρώπου ανθρωπος person; human
ὁμοῦ ομου together
34:29
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
יַשְׁקִ֨ט׀ yašqˌiṭ שׁקט be at peace
וּ û וְ and
מִ֥י mˌî מִי who
יַרְשִׁ֗עַ yaršˈiₐʕ רשׁע be guilty
וְ wᵊ וְ and
יַסְתֵּ֣ר yastˈēr סתר hide
פָּ֭נִים ˈpānîm פָּנֶה face
וּ û וְ and
מִ֣י mˈî מִי who
יְשׁוּרֶ֑נּוּ yᵊšûrˈennû שׁור regard
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
גֹּ֖וי gˌôy גֹּוי people
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
יָֽחַד׃ yˈāḥaḏ יַחַד gathering
34:29. ipso enim concedente pacem quis est qui condemnet ex quo absconderit vultum quis est qui contempletur eum et super gentem et super omnes homines
For when he granteth peace, who is there that can condemn? When he hideth his countenance, who is there that can behold him, whether it regard nations, or all men?
34:29. For, when he grants peace, who is there that can condemn? When he hides his face, who is there that can contemplate him, either among the nations, or among all men?
34:29. When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Ни мир, даруемый Богом бедным (ст. 28), ни Его гнев, поражающий угнетателей ("скрывать лице Свое", ср. XIII:24, Пс CIII:29; Ос XIII:11), не подлежат в силу своей справедливости отмене. И действительно, насколько последний законен, можно судить по тому, что низвержение дурных правителей делается с тою целью, чтобы своим примером и правлением они не привели народ к гибели ("чтобы не был сетью для народа", - буквальный перевод второй половины 29-го ст. ; ср. Oc V:1; Исх X, 7; Иер XXIII:1; Иез XXXIV:1-6; Иов IX:24; XII:6).
Adam Clarke: Commentary on the Bible - 1831
34:29: When he giveth quietness, who then can make trouble? - How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he give quietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, "Thou shalt worship God in my way, or not at all;" or, through a pretended liberality, say, "Thou shalt be tolerated to worship him so and so;" and even that toleration be shackled and limited? Reader, thou hast as much right to tolerate another's mode of worship as he has to tolerate thine: or, in other words, neither of you have any such right at all; the pretension is as absurd as it is wicked. If, however, there be any thing in the religious practice of any particular people that is inimical, by fair construction, to the peace of the country, then the civil power may interfere, as they ought to do in all cases of insurrection; but let no such inference be drawn when not most obviously flowing from the practice of the people, and the principles they profess; and when solemnly disclaimed by the persons in question. Whatever converts sinners from the error of their ways must be good to society and profitable to the state.
Whether it be done against a nation - He defends and supports nations or individuals howsoever weak, against their enemies, howsoever numerous and powerful. He destroys nations or individuals who have filled up the measure of their political or moral iniquity, though all other nations and individuals stand up in their support.
Albert Barnes: Notes on the Bible - 1834
34:29: When he giveth quietness - That is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word used here may refer to any kind of ease, rest, or peace. The idea which Elihu intends to convey is, that God has all things under his control, and that he can bring prosperity or adversity upon an individual or a nation at his own pleasure.
Who then can make trouble? - literally, "Who can condemn, or hold guilty" - ירשׁע yarâ sha‛. The sense is, that no one can overwhelm him with the consciousness of guilt, to whom God intends to give the peace resulting from his favor and friendship. Or, no one can bring calamities upon a man "as if" he were guilty, or so as to "show" that he is guilty, when God intends to treat him as if he were not. This is as true now as it was in the time of Elihu. When God designs to give peace to a man's soul, and to impart to him the evidence that his sins are forgiven, there is no one who can excite in his mind the conviction of guilt, or take away the comfort that God gives. When he designs to "treat" a man as if he were his friend, and to impart to him such evidences of his favor as shall convince the world that he is his friend, there is no one who can pRev_ent it. No one can so calumniate him, or so prejudice the world against him, or so arrest the descending tokens of the divine favor, as to turn back the proof of the favor of God; compare Pro 16:7.
And when he hideth his face - To "hide the face," is a common expression in the Scriptures to denote calamity, distress, and the lack of spiritual comfort, as the expression "to lift up the light of the countenance" is a common phrase to denote the opposite; compare .
Who then can behold him? - An expression denoting that no one can then have cheering and elevating views of God. No one can then have those clear conceptions of his character and government which will give peace to the soul. "This" is also as true now as it was in the time of Elihu. We are dependent on God himself for any just views of his own character, for any elevating and purifying conceptions of his government and plans, and for any consolation flowing in upon our souls from the evidence that he is our friend.
Whether it be done against a nation, or against a man only - The same truth pertains to nations and to individuals. The same laws respecting the sources of peace and happiness apply to both. Both are alike dependent on God, and neither can secure permanent peace and prosperity without him. Both are alike at his sovereign disposal; and neither can originate permanent sources of prosperity. This, too, is as true now as it was in the time of Elihu. Nations are more prone to forget it than individuals are, but still it is a great truth which should never be forgotten, that neither have power to originate or perpetuate the means of happiness, but that both are alike dependent on God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:29: When he giveth: Job 29:1-3; Sa2 7:1; Isa 14:3-8, Isa 26:3, Isa 32:17; Joh 14:27; Rom 8:31-34; Phi 4:7
when he hideth: Job 23:8, Job 23:9; Psa 13:1, Psa 27:9, Psa 30:7, Psa 143:7
who then can behold: Job 12:14, Job 23:13
whether: Kg2 18:9-12; Ch2 36:14-17; Jer 27:8
Job 34:30
Carl Friedrich Keil and Franz Delitzsch
34:29
29 If He, however, maketh peace, who will then condemn?
And if He hideth His countenance - who then can behold Him? -
Both concerning numbers and individuals together:
30 That godless men reign not,
That they be not nets to the people.
31 For one, indeed, saith to God,
"I have been proud, I will not do evil;
32 "What I see not, show Thou me;
"If I have done wrong, I will do it no more"!? -
If God makes peace (ישׁקיט as Ps 94:13, comp. Is 14:7, הארץ שׁקטה כל־, viz., after the overthrow of the tyrant) in connection with such crying oppression of the poor, who will then condemn Him without the rather recognising therein His comprehensive justice? The conjecture ירעשׁ
(Note: Vid., Grtz in Frankel's Monatsschrift, 1861, i.)
is not required either here or 1Kings 14:47 (where הרשׁיע signifies to punish the guilty); ירשׁע is also not to be translated turbabit (Rosenm.), since רשׁע (Arab. rs‛, rsg) according to its primitive notion does not signify "to be restless, to rage," but "to be relaxed, hollow" (opposite of צדק, Arab. ṣdq, to be hard, firm, tight). Further: If God hides His countenance, i.e., is angry and punishes, who can then behold Him, i.e., make Him, the veiled One, visible and claim back the favour withdrawn? The Waw of וּמי, if one marks off the periods of the paratactic expression, is in both cases the Waw of conclusion after hypothetical antecedents, and. Job 34:29 refers to Job's impetuous challenging of God. Thus exalted above human controversy and defiance, God rules both over the mass and over individuals alike. יחד gives intensity of the equality thus correlatively (et-et) expressed (Targ., Syr.); to refer it to אדם as generalizing (lxx, Jer. et super omnes homines), is forbidden by the antithesis of peoples and individuals. To the thought, that God giveth rest (from oppressors) and hides His countenance (from the oppressors and in general those who act wrongly), two co-ordinate negative final clauses are attached: in order that godless men may not rule (ממּלך, as e.g., 4Kings 23:33, Keri), in order that they may no longer be (מ( e = מהיות, under the influence of the notion of putting aside contained in the preceding final clause, therefore like Is 7:8 מעם, Is 24:2 מעיר, Jer 48:2 מגוי, and the like) snares of the people, i.e., those whose evil example and bad government become the ruin of the community.
In Job 34:31 the view of those who by some jugglery concerning the laws of the vowel sounds explain האמר as imper. Niph. (= האמר), be it in the sense of להאמר, dicendum est (Rosenm., Schlottm., and others, after Raschi), or even in the unheard-of reflexive signification: express thyself (Stick., Hahn), is to be rejected. The syncopated form of the infin. בּהרג, Ezek 26:15, does not serve as a palliation of this adventurous imperative. It is, on the contrary, אמר with ה interrog., as Ezek 28:9 האמר, and probably also העמוּר Mic 2:7 (vid., Hitz.). A direct exhortation to Job to penitence would also not be in place here, although what Elihu says is levelled against Job. The כּי is confirmatory. Thus God acts with that class of unscrupulous men who abuse their power for the destruction of their subjects: for he (one of them) says (or: has said, from the standpoint of the execution of punishment) to God, etc. Ew. differently: "for one says thus to God even: I expiate what I do not commit," by understanding the speech quoted of a defiance which reproachfully demands an explanation. It is, however, manifestly a compendious model confession. And since Elihu with כי establishes the execution of punishment from this, that it never entered the mind of the עדם חנף thus to humble himself before God, so נשׂאתי here cannot signify: I have repented (put up with and had to bear what I have deserved); on the contrary, the confession begins with the avowal: I have exalted myself (נשׂא, se efferre, in Hos 13:1; Ps 89:10), which is then followed by the vow: I will not (in the future) do evil (חבל synon. עוה, as Neh 1:7, and probably also supra, Job 24:9), and the entreaty, Job 34:32 : beside that which I behold (elliptical object-clause, Ew. 333, b), i.e., what lies beyond my vision (= נסתּרות or עלמים, Ps 19:13; Ps 90:8, unacknowledged sins), teach me; and the present vow has reference to acknowledged sins and sins that have still to be acknowledged: if I have done wrong, I will do it no more. Thus speaking - Elihu means - those high ones might have anticipated the punishment of the All-just God, for favour instead of wrath cannot be extorted, it is only reached by the way of lowly penitence.
John Gill
34:29 When he giveth quietness, who then can make trouble?.... Quietness or peace is of God; external peace to bodies of men, to communities, civil and religious, and to particular persons; quietness and contentment in outward enjoyments, peace and safety at home, and from enemies abroad; inward spiritual peace, this is of God, is in Christ, and from him; is the fruit of his righteousness, spoke by his blood, comes through faith in Christ, and is enjoyed in his ordinances, and continues as long as it is the pleasure of God to give it, and cannot be disturbed by men or devils; a national peace, when God gives it, cannot be broke in upon; nor the peace of churches, though there are always some inclined to be troublers of the Israel of God; nor the peace of particular persons, not their outward peace and quietness, when God sets an hedge of providence about them; nor their inward peace, not by all the afflictions and persecutions they meet with in the world; nor by all the temptations of Satan, and the corruptions of their own hearts. The Targum is, "who shall condemn?" and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions; when God acquits, absolves, and justifies men, who can condemn them? see Rom 8:33. When God pronounces the sentence of justification by the righteousness of Christ in the conscience of a sinner, it produces peace solid and substantial, and this being done, who shall condemn? or of what avail will their condemnation be? whether of the law, or of Satan, or of the world, or of themselves, of their own hearts;
and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only; whether God hides his face from a nation, as he sometimes did from the nation of Israel, because of their sins; when he would not hear their prayers, nor assist them against their enemies, nor arise for their help and deliverance out of their hands: or from his church and people, his spiritual Jacob and Israel, as when they complain, their way is hid from the Lord, and the Lord has forgotten and forsaken them; or from particular persons, as from David, Heman, and others; and who, of the Lord's people, but at one time or another are under the hidings of his face? and then there is no finding him, no looking to him with comfort and confidence; no looking into and beholding the works and ways of God, and the causes of his dealings with them; these are out of sight, his ways are in the deep, and his footsteps are not known. Some refer this to men; who will show favour to him whom God frowns upon? who will look at him in a pleasant manner, when God hides his face from him?
John Wesley
34:29 Whether - God can carry on his work either of mercy or justice, as irresistible upon an whole nation as upon one particular person.
Robert Jamieson, A. R. Fausset and David Brown
34:29 (Prov 16:7; Is 26:3).
make trouble--rather, "condemn" (Rom 8:33-34). MAURER, from the reference being only to the godless, in the next clause, and Job 34:20 translates, "When God keeps quiet" (leaves men to perish) Ps 83:1; [UMBREIT] from the Arabic (strikes to the earth), "who shall condemn Him as unjust?" Job 34:17.
hideth . . . face-- (Job 23:8-9; Ps 13:1).
Tit be done--Whether it be against a guilty nation (4Kings 18:9-12) or an individual, that God acts so.
34:3034:30: Թագաւորեցուցանէ զայր կեղծաւոր՝ վասն խստութեան ժողովրդեան[9438]։ [9438] Ոմանք. Վասն խստասրտութեան. եւ ոմանք. վասն խրատտութեան ժողովրդեան։
30 Ժողովրդի խստասրտութեան պատճառով ազգերի ու մարդկանց վրայ կեղծաւորին է թագաւոր կարգելու:
30 Որպէս զի կեղծաւոր մարդը չթագաւորէ Ու ժողովուրդին որոգայթ չըլլայ։
Ե՛ւ ազգաց ե՛ւ մարդկան միանգամայն թագաւորեցուցանէ զայր կեղծաւոր` վասն խստութեան ժողովրդեան:

34:30: Թագաւորեցուցանէ զայր կեղծաւոր՝ վասն խստութեան ժողովրդեան[9438]։
[9438] Ոմանք. Վասն խստասրտութեան. եւ ոմանք. վասն խրատտութեան ժողովրդեան։
30 Ժողովրդի խստասրտութեան պատճառով ազգերի ու մարդկանց վրայ կեղծաւորին է թագաւոր կարգելու:
30 Որպէս զի կեղծաւոր մարդը չթագաւորէ Ու ժողովուրդին որոգայթ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:3034:30 чтобы не царствовал лицемер к соблазну народа.
34:30 βασιλεύων βασιλευω reign ἄνθρωπον ανθρωπος person; human ὑποκριτὴν υποκριτης play-actor ἀπὸ απο from; away δυσκολίας δυσκολια populace; population
34:30 מִ֭ ˈmi מִן from מְּלֹךְ mmᵊlōḵ מלך be king אָדָ֥ם ʔāḏˌām אָדָם human, mankind חָנֵ֗ף ḥānˈēf חָנֵף alienated מִ mi מִן from מֹּ֥קְשֵׁי mmˌōqᵊšê מֹוקֵשׁ bait עָֽם׃ ʕˈām עַם people
34:30. qui regnare facit hominem hypocritam propter peccata populiWho maketh a man that is a hypocrite to reign for the sins of the people?
30. That the godless man reign not, that there be none to ensnare the people.
34:30. He causes a hypocritical man to reign because of the sins of the people.
34:30. That the hypocrite reign not, lest the people be ensnared.
That the hypocrite reign not, lest the people be ensnared:

34:30 чтобы не царствовал лицемер к соблазну народа.
34:30
βασιλεύων βασιλευω reign
ἄνθρωπον ανθρωπος person; human
ὑποκριτὴν υποκριτης play-actor
ἀπὸ απο from; away
δυσκολίας δυσκολια populace; population
34:30
מִ֭ ˈmi מִן from
מְּלֹךְ mmᵊlōḵ מלך be king
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
חָנֵ֗ף ḥānˈēf חָנֵף alienated
מִ mi מִן from
מֹּ֥קְשֵׁי mmˌōqᵊšê מֹוקֵשׁ bait
עָֽם׃ ʕˈām עַם people
34:30. qui regnare facit hominem hypocritam propter peccata populi
Who maketh a man that is a hypocrite to reign for the sins of the people?
34:30. He causes a hypocritical man to reign because of the sins of the people.
34:30. That the hypocrite reign not, lest the people be ensnared.
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Adam Clarke: Commentary on the Bible - 1831
34:30: That the hypocrite reign not - The Vulgate translates, Who causes a wicked man to reign because of the sins of the people. This was precisely the defense which Hegiage, the oppressive ruler of the Babylonian Irak, under the caliph Abdul Malec, made when he found the people in a state of insurrection. See at the end of the chapter,(note).
Albert Barnes: Notes on the Bible - 1834
34:30: That the hypocrite reign not - All this is done to pRev_ent wicked men from ruling over the people. The remarks of Elihu had had respect much to princes and kings, and he had shown that however great they were, they were in the hands of God, and were wholly at his disposal. He "now" says that the design of his dealings with them was to pRev_ent their oppressing their fellow-men. The general scope of the remarks of Elihu is, that God is the universal Sovereign; that he has all people under his control, and that there are none so powerful as to be able to resist his will. The remark in this verse is thrown in, not as illustrating this general sentiment, but to show what was "in fact" the aim for which he thus interposed - to save people from being oppressed and crushed by those in authority.
Lest the people be ensnared - Hebrew "From their being snarers of the people." He thrusts down the mighty, in order that they may not be left to take the people as wild beasts are taken in the toils. They were disposed to make use of their power to oppress others, but God interposes, and the people are saved. For a fuller view of this verse, see the remarks of Rosenmuller.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:30: Job 34:21; Kg1 12:28-30; Kg2 21:9; Psa 12:8; Ecc 9:18; Hos 5:11, Hos 13:11; Mic 6:16; Th2 2:4-11; Rev 13:3, Rev 13:4, Rev 13:11-14
Job 34:31
Geneva 1599
34:30 That the (y) hypocrite reign not, lest the people be ensnared.
(y) When tyrants sit in the throne of justice which under pretence of executing justice are hypocrites and oppress the people, it is a sign that God has drawn back his countenance of favour from that place.
John Gill
34:30 That the hypocrite reign not,.... These words seem to be connected with Job 34:24, "he breaketh in pieces mighty men", &c. the whole of Job 34:29 being read in a parenthesis; or with the phrase "he hideth his face"; as God is said to be in the destruction of mighty wicked men, who oppress the poor, and cause their cry to come to God, to prevent the reign of an hypocrite, or however to shorten it. By "an hypocrite" is not meant a common hypocrite in religion, but an hypocrite in politics; who pretends to great humanity and goodness, to a tender care of the people, and a preservation of them in their rights and liberties, and promises to support and establish the constitution, and observe the laws of the nation, with a show of zeal for the religion professed in it. But when he has ascended the throne, and got the power into his hands, he throws off the mask and becomes a tyrant; and men of such a temper, either God does not suffer to ascend the throne, but if they do get on it through artifice and deceit, he suffers them not to continue, but deposes them, and cuts their reign short: and this he does
lest the people be ensnared; be brought into bondage, and lose their rights, privileges, and liberties; or lest they be drawn into sin by their precepts or examples. Some take the sense of the words to be, that God suffers not such to reign, but when he does it is because of the offences or sins of the people; he gives them such kings in his wrath, to punish them for their iniquities.
John Wesley
34:30 Reign not - May not continue his tyranny, lest the people be ensnared, lest the people should be longer kept in the the snares of oppression; God doth this to free poor oppressed people from the snares which ungodly men lay for them.
Robert Jamieson, A. R. Fausset and David Brown
34:30 Ensnared--into sin (3Kings 12:28, 3Kings 12:30). Or rather, "enthralled by further oppression," Job 34:26-28.
34:3134:31: ※ Զի որ ասէ ընդդէմ Հզօրին՝ թէ առի՛ եւ գրաւեցի առանց քո[9439]. [9439] Յօրինակին ՚ի բնաբանի կրկին չակերտիւ այսպէս գրի բանս. Զի ՛ո՛ր ասէ ընդդէմ հզ՛՛. եւ ՚ի լուս՛՛. նշանակի ՚ի ներքս բերել՝ է. զոր կրկին եղանակաւ ակնարկէ առնել. կամ՝ զի է որ ասէ. եւ կամ՝ զի ո՛ է որ ասէ. ըստ որում ոմանք ունին զմին, եւ ոմանք զմիւսն. թէպէտ են եւս որք դնեն պարզաբար համաձայն մերումս։
31 Մէկն ասելու է Ամենազօրին. “ Առել ու գրաւել եմ առանց քեզ.
31 Արդարեւ պէտք է Աստուծոյ ըսել՝‘Պատիժ կրեցի, ա՛լ չարութիւն չեմ ըներ
[344]Զի որ ասէ ընդդէմ Հզօրին` թէ` Առի եւ գրաւեցի առանց քո:

34:31: ※ Զի որ ասէ ընդդէմ Հզօրին՝ թէ առի՛ եւ գրաւեցի առանց քո[9439].
[9439] Յօրինակին ՚ի բնաբանի կրկին չակերտիւ այսպէս գրի բանս. Զի ՛ո՛ր ասէ ընդդէմ հզ՛՛. եւ ՚ի լուս՛՛. նշանակի ՚ի ներքս բերել՝ է. զոր կրկին եղանակաւ ակնարկէ առնել. կամ՝ զի է որ ասէ. եւ կամ՝ զի ո՛ է որ ասէ. ըստ որում ոմանք ունին զմին, եւ ոմանք զմիւսն. թէպէտ են եւս որք դնեն պարզաբար համաձայն մերումս։
31 Մէկն ասելու է Ամենազօրին. “ Առել ու գրաւել եմ առանց քեզ.
31 Արդարեւ պէտք է Աստուծոյ ըսել՝‘Պատիժ կրեցի, ա՛լ չարութիւն չեմ ըներ
zohrab-1805▾ eastern-1994▾ western am▾
34:3134:31 К Богу должно говорить: я потерпел, больше не буду грешить.
34:31 ὅτι οτι since; that πρὸς προς to; toward τὸν ο the ἰσχυρὸν ισχυρος forceful; severe ὁ ο the λέγων λεγω tell; declare εἴληφα λαμβανω take; get οὐκ ου not ἐνεχυράσω ενεχυραζω take a pledge from
34:31 כִּֽי־ kˈî- כִּי that אֶל־ ʔel- אֶל to אֵ֭ל ˈʔēl אֵל god הֶ he הֲ [interrogative] אָמַ֥ר ʔāmˌar אמר say נָשָׂ֗אתִי nāśˈāṯî נשׂא lift לֹ֣א lˈō לֹא not אֶחְבֹּֽל׃ ʔeḥbˈōl חבל be corrupt
34:31. quia ergo ego locutus sum ad Deum te quoque non prohibeoSeeing then I have spoken of God, I will not hinder thee in thy turn.
31. For hath any said unto God, I have borne , I will not offend :
34:31. Therefore, since I have been speaking about God, I will not prevent you from doing the same.
34:31. Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [any more]:
Surely it is meet to be said unto God, I have borne [chastisement], I will not offend:

34:31 К Богу должно говорить: я потерпел, больше не буду грешить.
34:31
ὅτι οτι since; that
πρὸς προς to; toward
τὸν ο the
ἰσχυρὸν ισχυρος forceful; severe
ο the
λέγων λεγω tell; declare
εἴληφα λαμβανω take; get
οὐκ ου not
ἐνεχυράσω ενεχυραζω take a pledge from
34:31
כִּֽי־ kˈî- כִּי that
אֶל־ ʔel- אֶל to
אֵ֭ל ˈʔēl אֵל god
הֶ he הֲ [interrogative]
אָמַ֥ר ʔāmˌar אמר say
נָשָׂ֗אתִי nāśˈāṯî נשׂא lift
לֹ֣א lˈō לֹא not
אֶחְבֹּֽל׃ ʔeḥbˈōl חבל be corrupt
34:31. quia ergo ego locutus sum ad Deum te quoque non prohibeo
Seeing then I have spoken of God, I will not hinder thee in thy turn.
34:31. Therefore, since I have been speaking about God, I will not prevent you from doing the same.
34:31. Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [any more]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32. При Божественном Правосудии нет и не может быть места для ропота со стороны человека. Наказание должно положить конец греху, возбудить стремление и желание отстать от него (XXXIII:30; XXXVI:9-10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: 32 That which I see not teach thou me: if I have done iniquity, I will do no more. 33 Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest. 34 Let men of understanding tell me, and let a wise man hearken unto me. 35 Job hath spoken without knowledge, and his words were without wisdom. 36 My desire is that Job may be tried unto the end because of his answers for wicked men. 37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
In these verses,
I. Elihu instructs Job what he should say under his affliction, v. 31, 32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Prov. vi. 23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job's other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: "I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness." Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (v. 32): "That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully." A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (v. 31): I will not offend any more. "If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future." This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God's design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.
II. He reasons with him concerning his discontent and uneasiness under his affliction, v. 23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: "Should it be according to thy mind? No, what reason for that?" Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God's mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God's mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: "He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse," that is, "to prescribe to God and except against what he does, so will not I--I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God's hand, not in mine."
III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (v. 36): "My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it." Many understand it of his trial by afflictions: "Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained." 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, "O my Father who art in heaven! let Job be tried till he be subdued." When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb. xii. 7. (2.) He appeals to the by-standers (v. 34): "Let men of understanding tell me whether they can put any more favourable construction upon Job's words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi--I have done wrong." In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, v. 35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God's hand? ch. ii. 10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God's wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God's enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God's friends, and hectored over them: "He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all." To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Hæreticus esse nolo--I may fall into error, but I will not plunge into heresy.
Adam Clarke: Commentary on the Bible - 1831
34:31: Surely it is meet to be said unto God - This is Elihu's exhortation to Job: Humble thyself before God, and say, "I have suffered - I will not offend."
Albert Barnes: Notes on the Bible - 1834
34:31: Surely it is meet to be said unto God - It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred. There has been, however, much diversity of opinion about the meaning of this and the following verses. Schultens enumerates no less than "fifteen" different interpretations which have been given of this verse. The "general" meaning seems to be, that a man who is afflicted ought to submit to God, and not to murmur or complain. He ought to suppose that there is some good reason for what God does, and to be resigned to his will, even where he cannot "see" the reason of his dispensations. The drift of all the remarks of Elihu is, that God is a great and inscrutable Severeign; that he has a right to reign, and that man should submit unqualifiedly to him. In this passage he does not reproach Job harshly.
He does not say that he had been guilty of great crimes. He does not affirm that the sentiments of the three friends of Job were correct, or maintain that Job was a hypocrite. He states a "general" truth, which he considers applicable to all, and says that it becomes all who are afflicted to submit to God, and to resolve to offend no more; to go to God with the language of humble confession, and when everything is dark and gloomy in the divine dealings to implore "his" teachings, and to entreat him to shed light on the path. Hence, he says, "It is meet or proper to use this language before God. It becomes man. He should presume that God is right, and that he has some good reasons for his dealings, though they are inscrutable. Even when a sufferer is not to be reckoned among the most vile and wicked; when he is conscious that his general aim has been to do right: and when his external character has been fair, it is to be "presumed to be possible" that he may have sinned. He may not have wholly known himself. He may have indulged in things that were wrong without having been scarcely conscious of it. He may have loved the world too much; may have fixed his affections with idolatrous attachment on his property or friends; may have had a temper such as ought not to be indulged; or he may have relied on what he possessed, and thus failed to recognize his dependence on God. In such cases, it becomes man to have so much confidence in God as to go and acknowledge "his right" to inflict chastisement, and to entreat him to teach the sufferer "why" he is thus afflicted."
I have borne chastisement - The word "chastisement" is not in the Hebrew. The Hebrew is simply - נשׂאתי nâ ś â'tiy, "I have borne," or "I bear." Umbreit renders it, "I repent." Some word like "chastisement" or "punishment" must be understood after "I have borne." The idea evidently is, that a man who is afflicted by God, even when he cannot see the reason "why" he is afflicted, and when he is not conscious that he has been guilty of any particular sin that led to it, should be willing to regard it as "a proof" that he is guilty, and should examine and correct his life. But there is a great variety of opinion in regard to the meaning of this passage - no less than fifteen different interpretations being enumerated by Schultens.
I will not offend any more - אחבל לא lo' 'châ bal - "I will not act wickedly; I will no more do corruptly." The sense is, that his afflictions should lead him to a resolution to reform his life, and to sin no more. This just and beautiful sentiment is as applicable to us now as it was to the afflicted in the time of Elihu. It is a common thing to be afflicted. Trial often comes upon us when we can see no particular sin which has led to it, and no special reason why we should be afflicted rather than others. We should, however, regard it as a proof that there is something in our hearts or lives which may be amended, and should endeavor to ascertain what it. is, and resolve to offend no more. Anyone, if he will examine himself carefully, can find sufficient reasons why "he" should be visited with the rod of chastisement, and though we may not be able to see why others are preserved from such calamities, yet we can see that there are reasons in abundance why we should be recalled from our wanderings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:31: Job 33:27, Job 40:3-5, Job 42:6; Lev 26:41; Ezr 9:13, Ezr 9:14; Neh 9:33-38; Jer 31:18, Jer 31:19; Dan 9:7-14; Mic 7:9
Job 34:32
Geneva 1599
34:31 Surely it is meet (z) to be said unto God, I have borne [chastisement], I will not offend [any more]:
(z) It only belongs to God to moderate his corrections, and not to man.
John Gill
34:31 Surely it is meet to be said unto God,.... By any afflicted person under his chastising hand, and particularly by Job, for whom the advice and instructions in this verse and Job 34:32 are designed:
I have borne chastisement; the word "chastisement" is not in the text, but is very properly supplied, as it is by Jarchi and others; the affliction of God's people is a fatherly chastisement, and should be considered and borne as such; and it becomes an afflicted good man to say,
"I have borne and still do bear, and I am content yet to bear, the chastisement of the Lord; I am desirous to bear it willingly, cheerfully, and patiently, until he is pleased to remove it from me.''
See Mic 7:9;
I will not offend any more; that is, sin any more; sin is an offence to God, being contrary to his nature, and a breach of his law; Job had sinned as every good man does, no man is without sin, in many things we all offend; and on account of sin God chastens his people, and the design of it is to bring them to a sense and acknowledgment of it; and it becomes them under chastening providences to confess it, and humble themselves under the mighty hand of God, and in the strength of divine grace determine to be careful not to offend more. Some render the words "I will not corrupt" (g); that is, myself or others, my ways and works, by sinning; and others, "I will not break", or "break through" (h); the commands of God; and so the sense of this and the former version is much the same with ours; or I will not endeavour to break through the afflictive providence in which I am shut up, or break off the fetters and cords of affliction, but bear all patiently, until it is the Lord's time and will to set me at liberty. Some, as Ben Gersom, interpret this and the preceding clause, "I pardon, I will not destroy"; or "will not retain a pledge", as others (i); and so take them to be the words of God himself; and thus Mr. Broughton renders the whole verse,
"now unto the Omnipotent, which saith, I pardon, I will not destroy, "this should" be said,''
namely, what follows in Job 34:32 (k); it is the prerogative of God, and it is his grace to pardon, and such whom he pardons he never destroys, but accepts, discharges, and remits the surety's bond or pledge; and nothing more effectually engages to a careful abstinence from sin for the future, than a sense of pardoning grace; and it highly becomes such persons to say what they are next directed to.
(g) "non corrumpam", Montanus, Mercerus, Piscator. (h) "Non disrumpam", Beza. (i) "Non pignerabo", Cocceius; "non pigneratus eram", Schultens. Vid. Gusset. Ebr. Comment. p. 238. (k) Tigurine version, Vatablus, Junius and Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
34:31 Job accordingly says so (Job 40:3-5; Mic 7:9; Lev 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, in which the godly shares; and therefore he ought to regard it as a merciful correction. UMBREIT and MAURER lose this by translating, as the Hebrew will bear, "Has any a right to say to God, I have borne chastisement and yet have not sinned?" (so Job 34:6).
borne--namely, the penalty of sin, as in Lev 5:1, Lev 5:17.
offend--literally, "to deal destructively or corruptly" (Neh 1:7).
34:3234:32: եթէ տեսեր՝ ցոյց ինձ. եւ եթէ անիրաւութիւն արարի, այլ ո՛չ յաւելից[9440]։ [9440] Ոմանք. Այլ ո՛չ եւս յաւելից։
32 թէ անիրաւութիւնս տեսել ես՝ ցո՛յց տուր ինձ, իսկ եթէ անօրէնութիւն եմ արել՝ այլեւս չեմ անի”:
32 Ինծի ցուցուր ինչ որ չեմ տեսներ. Եթէ ամբարշտութիւն գործեցի, ա՛լ չեմ գործեր’։
եթէ տեսեր` ցոյց ինձ, եւ`` եթէ անիրաւութիւն արարի, այլ ոչ յաւելից:

34:32: եթէ տեսեր՝ ցոյց ինձ. եւ եթէ անիրաւութիւն արարի, այլ ո՛չ յաւելից[9440]։
[9440] Ոմանք. Այլ ո՛չ եւս յաւելից։
32 թէ անիրաւութիւնս տեսել ես՝ ցո՛յց տուր ինձ, իսկ եթէ անօրէնութիւն եմ արել՝ այլեւս չեմ անի”:
32 Ինծի ցուցուր ինչ որ չեմ տեսներ. Եթէ ամբարշտութիւն գործեցի, ա՛լ չեմ գործեր’։
zohrab-1805▾ eastern-1994▾ western am▾
34:3234:32 А чего я не знаю, Ты научи меня; и если я сделал беззаконие, больше не буду.
34:32 ἄνευ ανευ without ἐμαυτοῦ εμαυτου myself ὄψομαι οραω view; see σὺ συ you δεῖξόν δεικνυω show μοι μοι me εἰ ει if; whether ἀδικίαν αδικια injury; injustice ἠργασάμην εργαζομαι work; perform οὐ ου not μὴ μη not προσθήσω προστιθημι add; continue
34:32 בִּלְעֲדֵ֣י bilʕᵃḏˈê בִּלְעֲדֵי without אֶ֭חֱזֶה ˈʔeḥᵉzeh חזה see אַתָּ֣ה ʔattˈā אַתָּה you הֹרֵ֑נִי hōrˈēnî ירה teach אִֽם־ ʔˈim- אִם if עָ֥וֶל ʕˌāwel עָוֶל injustice פָּ֝עַ֗לְתִּי ˈpāʕˈaltî פעל make לֹ֣א lˈō לֹא not אֹסִֽיף׃ ʔōsˈîf יסף add
34:32. si erravi tu doce me si iniquitatem locutus sum ultra non addamIf I have erred, teach thou me: if I have spoken iniquity, I will add no more.
32. That which I see not teach thou me: if I have done iniquity, I will do it no more?
34:32. If I have erred, you may teach me; if I have spoken unfairly, I will add no more.
34:32. [That which] I see not teach thou me: if I have done iniquity, I will do no more.
That which I see not teach thou me: if I have done iniquity, I will do no more:

34:32 А чего я не знаю, Ты научи меня; и если я сделал беззаконие, больше не буду.
34:32
ἄνευ ανευ without
ἐμαυτοῦ εμαυτου myself
ὄψομαι οραω view; see
σὺ συ you
δεῖξόν δεικνυω show
μοι μοι me
εἰ ει if; whether
ἀδικίαν αδικια injury; injustice
ἠργασάμην εργαζομαι work; perform
οὐ ου not
μὴ μη not
προσθήσω προστιθημι add; continue
34:32
בִּלְעֲדֵ֣י bilʕᵃḏˈê בִּלְעֲדֵי without
אֶ֭חֱזֶה ˈʔeḥᵉzeh חזה see
אַתָּ֣ה ʔattˈā אַתָּה you
הֹרֵ֑נִי hōrˈēnî ירה teach
אִֽם־ ʔˈim- אִם if
עָ֥וֶל ʕˌāwel עָוֶל injustice
פָּ֝עַ֗לְתִּי ˈpāʕˈaltî פעל make
לֹ֣א lˈō לֹא not
אֹסִֽיף׃ ʔōsˈîf יסף add
34:32. si erravi tu doce me si iniquitatem locutus sum ultra non addam
If I have erred, teach thou me: if I have spoken iniquity, I will add no more.
34:32. If I have erred, you may teach me; if I have spoken unfairly, I will add no more.
34:32. [That which] I see not teach thou me: if I have done iniquity, I will do no more.
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Adam Clarke: Commentary on the Bible - 1831
34:32: That which I see not - "What I do not know, teach thou me; wherein I have done iniquity, I will do so no more."
Albert Barnes: Notes on the Bible - 1834
34:32: That which I see not, teach thou me - That is, in regard to my errors and sins. No prayer could be more appropriate than this. It is language becoming every one who is afflicted, and who does not see clearly the reason why it is done. The sense is, that with a full belief that he is liable to error and sin, that he has a wicked and deceitful heart, and that God never afflicts without reason, he should go to him and ask him to show him "why" he has afflicted him. He should not complain or repine; he should not accuse God of injustice or partiality; he should not attempt to cloak his offences, but should go and entreat him to make him acquainted with the sins of heart and life which have led to these calamities. Then only will he be in a state of mind in which he will be likely to be profited by trials.
If I have done iniquity, I will do no more - Admitting the possibility that he had erred. Who is there that cannot appropriately use this language when he is afflicted?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:32: which: Job 10:2; Psa 19:12, Psa 25:4, Psa 25:5, Psa 32:8, Psa 139:23, Psa 139:24, Psa 143:8-10
if: Pro 28:13; Luk 3:8-14; Eph 4:22, Eph 4:25-28
Job 34:33
Geneva 1599
34:32 (a) [That which] I see not teach thou me: if I have done iniquity, I will do no more.
(a) Thus Elihu speaks in the person of God, as it were mocking Job, because he would be wiser than God.
John Gill
34:32 That which I see not teach thou me,.... Which may be understood either of the chastisements of God, and his dealings with his people in a providential way, and of the design and use of them, which are sometimes unsearchable, and at most but a part of them only seen and known; it is meet to say to God, it is but a small part and portion of thy ways that is known by me; I can see but little into them: teach me more of thy mind and will in them, or else of sins and transgressions, the cause of chastisement; it is proper for an afflicted man to say unto God, I am conscious to myself of many sinful failings and infirmities, but there may be secret sins committed by me which have escaped my notice and observation; point them out to me, that I may be humbled for them, and make a free confession of them;
if I have done iniquity, I will do no more; that is, if I have committed any capital crime, any foul offence or gross enormity, for otherwise no man lives without sin, I sincerely repent of it, and will take care for the future, through divine grace, to do so no more.
John Wesley
34:32 That - The secret sins which I cannot discover, manifest thou to me.
Robert Jamieson, A. R. Fausset and David Brown
34:32 (Job 10:2; Ps 32:8; Ps 19:12; Ps 139:23-24).
no more-- (Prov 28:13; Eph 4:22).
34:3334:33: ※ Միթէ ՚ի քէ՛ն ոք պահանջիցէ զայն, զի՛ մերժես. դո՛ւ ընտրեցեր՝ եւ ո՛չ ես. եւ եթէ գիտիցես ինչ՝ խօսեա՛ց[9441]։ [9441] Ոմանք. ՚Ի քէն որ պահանջիցէ։ ՚Ի լուս՛՛. Զի մերժեսդ. համաձայն ոմանց ՚ի բնաբ՛՛։
33 Մի՞թէ մէկը քեզնից դա պահանջելու է, որ դու մերժում ես: Դու ես ընտրել, ոչ թէ ես, իսկ եթէ մի բան գիտես՝ ասա՛:
33 Արդեօք քու ուզածի՞դ* պէս պիտի հատուցանէ, որ հակառակ կը կենաս. Քանզի դո՛ւն ընտրելու ես, ո՛չ թէ ես. Ուրեմն ինչ որ գիտես, խօսէ՛։
Միթէ ի քէ՞ն ոք պահանջիցէ զայն, զի մերժեսդ. դու ընտրեցեր` եւ ոչ ես. եւ եթէ գիտիցես ինչ` խօսեաց:

34:33: ※ Միթէ ՚ի քէ՛ն ոք պահանջիցէ զայն, զի՛ մերժես. դո՛ւ ընտրեցեր՝ եւ ո՛չ ես. եւ եթէ գիտիցես ինչ՝ խօսեա՛ց[9441]։
[9441] Ոմանք. ՚Ի քէն որ պահանջիցէ։ ՚Ի լուս՛՛. Զի մերժեսդ. համաձայն ոմանց ՚ի բնաբ՛՛։
33 Մի՞թէ մէկը քեզնից դա պահանջելու է, որ դու մերժում ես: Դու ես ընտրել, ոչ թէ ես, իսկ եթէ մի բան գիտես՝ ասա՛:
33 Արդեօք քու ուզածի՞դ* պէս պիտի հատուցանէ, որ հակառակ կը կենաս. Քանզի դո՛ւն ընտրելու ես, ո՛չ թէ ես. Ուրեմն ինչ որ գիտես, խօսէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
34:3334:33 По твоему ли {рассуждению} Он должен воздавать? И как ты отвергаешь, то тебе следует избирать, а не мне; говори, что знаешь.
34:33 μὴ μη not παρὰ παρα from; by σοῦ σου of you; your ἀποτείσει αποτινω pay off; repay αὐτήν αυτος he; him ὅτι οτι since; that ἀπώσῃ απωθεω thrust away; reject ὅτι οτι since; that σὺ συ you ἐκλέξῃ εκλεγω select; choose καὶ και and; even οὐκ ου not ἐγώ εγω I καὶ και and; even τί τις.1 who?; what? ἔγνως γινωσκω know λάλησον λαλεω talk; speak
34:33 הַֽ hˈa הֲ [interrogative] מֵ mē מִן from עִמְּךָ֬ ʕimmᵊḵˈā עִם with יְשַׁלְמֶ֨נָּה yᵊšalmˌennā שׁלם be complete כִּֽי־ kˈî- כִּי that מָאַ֗סְתָּ māʔˈastā מאס retract כִּי־ kî- כִּי that אַתָּ֣ה ʔattˈā אַתָּה you תִבְחַ֣ר ṯivḥˈar בחר examine וְ wᵊ וְ and לֹא־ lō- לֹא not אָ֑נִי ʔˈānî אֲנִי i וּֽ ˈû וְ and מַה־ mah- מָה what יָדַ֥עְתָּ yāḏˌaʕtā ידע know דַבֵּֽר׃ ḏabbˈēr דבר speak
34:33. numquid a te Deus expetit eam quia displicuit tibi tu enim coepisti loqui et non ego quod si quid nosti melius loquereDoth God require it of thee, because it hath displeased thee? for thou begannest to speak, and not I: but if thou know any thing better, speak.
33. Shall his recompence be as thou wilt, that thou refusest it? for thou must choose, and not I: therefore speak what thou knowest.
34:33. Does God require this of you because it is displeasing to you? For you were the first to speak, and not I. But if you know something better, speak.
34:33. [Should it be] according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest:

34:33 По твоему ли {рассуждению} Он должен воздавать? И как ты отвергаешь, то тебе следует избирать, а не мне; говори, что знаешь.
34:33
μὴ μη not
παρὰ παρα from; by
σοῦ σου of you; your
ἀποτείσει αποτινω pay off; repay
αὐτήν αυτος he; him
ὅτι οτι since; that
ἀπώσῃ απωθεω thrust away; reject
ὅτι οτι since; that
σὺ συ you
ἐκλέξῃ εκλεγω select; choose
καὶ και and; even
οὐκ ου not
ἐγώ εγω I
καὶ και and; even
τί τις.1 who?; what?
ἔγνως γινωσκω know
λάλησον λαλεω talk; speak
34:33
הַֽ hˈa הֲ [interrogative]
מֵ מִן from
עִמְּךָ֬ ʕimmᵊḵˈā עִם with
יְשַׁלְמֶ֨נָּה yᵊšalmˌennā שׁלם be complete
כִּֽי־ kˈî- כִּי that
מָאַ֗סְתָּ māʔˈastā מאס retract
כִּי־ kî- כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
תִבְחַ֣ר ṯivḥˈar בחר examine
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָ֑נִי ʔˈānî אֲנִי i
וּֽ ˈû וְ and
מַה־ mah- מָה what
יָדַ֥עְתָּ yāḏˌaʕtā ידע know
דַבֵּֽר׃ ḏabbˈēr דבר speak
34:33. numquid a te Deus expetit eam quia displicuit tibi tu enim coepisti loqui et non ego quod si quid nosti melius loquere
Doth God require it of thee, because it hath displeased thee? for thou begannest to speak, and not I: but if thou know any thing better, speak.
34:33. Does God require this of you because it is displeasing to you? For you were the first to speak, and not I. But if you know something better, speak.
34:33. [Should it be] according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33. Если ропот неуместен со стороны человека, то тем более странно думать, что он воздействует на Бога. Неужели Господь должен ради Иова отказаться от законов правосудного управления миром, отменить их, так как они отвергаются Иовом, и установить новые, согласно его указанию? Но каковы же эти новые способы управлений миром, новые начала правосудия, пусть скажет он сам.
Adam Clarke: Commentary on the Bible - 1831
34:33: According to thy mind? he will recompense it - Mr. Good renders the whole passage thus: -
"Then in the presence of thy tribes
According as thou art bruised shall he make it whole.
But it is thine to choose, and not mine;
So, what thou determinest, say."
This may at least be considered a paraphrase on the very obscure original. If thou wilt not thus come unto him, he will act according to justice, whether that be for or against thee. Choose what part thou wilt take, to humble thyself under the mighty hand of God, or still persist in thy supposed integrity. Speak, therefore; the matter concerns thee, not me; but let me know what thou art determined to do.
Albert Barnes: Notes on the Bible - 1834
34:33: Should it be according to thy mind? - Margin, as in Hebrew "from with thee" - המעמך hamē‛ imekā. There has been much diversity of opinion in regard to the meaning of this verse. It is exceedingly obscure in the original, and has the appearance of being a proverbial expression. The general sense seems to be, that God will not be regulated in his dealings by what may be the views of man, or by what man might be disposed to choose or refuse. He will act according to his own views of what is right and proper to be done. The phrase, "should it be according to thy mind," means that it is not to be expected that God will consult the views and feelings of man rather than his own.
He will recompense it - He will visit with good or evil, prosperity or adversity, according as he shall judge to be right.
Whether thou refuse, or whether thou choose - Whatever may be your preferenccs or wishes. He will act according to his own views of right. The idea is, that God is absolute and independent, and does according to his own pleasure. He is a just Sovereign, dispensing his favors and appointing calamity, not according to the will of individual people, but holding the scales impartially, and doing what "he" esteems to be right.
And not I - Rosenmuller, Drusius, DeWette, and Noyes, render this, "And not he," supposing that it refers to God, and means that the arrangements which are to affect people should be as "he" pleases, and not such as "man" would prefer. Umbreit explains it as meaning, "It is for you to determine in this matter, not for me. You are the person most interested. I am not particularly concerned. Do you, therefore, speak and determine the matter, if you know what is the truth." The Vulgate renders it, "Will God seek that from thee because it displeases thee? For thou hast begun to speak, not I: for if thou knowest anything better, speak." So Coverdale, "Wilt thou not give a reasonable answer? Art thou afraid of anything, seeing thou begannest first to speak, and not I?" The great difficulty of the whole verse may be seen by consulting Schultens, who gives no less than "seventeen" different interpretations, which have been proposed - his own being different from all others. He renders it," Lo, he will repay you in your own way; for thou art full of sores - "namquesubulceratus es:" which, indeed, thou hast chosen, and not I - and what dost thou know? speak." I confess that I cannot understand the passage, nor do any of the interpretations proposed seem to be free from objections. I would submit the following, however, as a paraphrase made from the Hebrew, and differing somewhat from any interpretation which I have seen, as possibly expressing the true sense of the whole verse. "Shall it be from thee that God will send retribution on it (that is, on human conduct), because thou refusest or art reluctant, or because it is not in accordance with thy views? For thou must choose, and not I. Settle this matter, for it pertains particularly to you, and not to me, and what thou knowest, speak. If thou hast any views in regard to this, let them be expressed, for it is important to know on what principles God deals with men."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:33: Should: Job 9:12, Job 18:4; Isa 45:9; Rom 9:20, Rom 11:35
according to thy mind: Heb. from with thee
he will: Job 34:11, Job 15:31; Psa 89:30-32; Pro 11:31; Th2 1:6, Th2 1:7; Heb 2:2, Heb 11:26
whether thou refuse: Psa 135:6; Mat 20:12-15
what: Job 33:5, Job 33:32
Job 34:34
Carl Friedrich Keil and Franz Delitzsch
34:33
33 Shall He recompense it as thou wilt? For thou hast found fault,
So that thou hast to determine, not I,
And what thou knowest speak out!
34 Men of understanding will say to me,
And a wise man who listeneth to me:
35 "Job speaketh without knowledge,
"And his words are without intelligence."
36 O would that Job were proved to the extreme
On account of his answers after the manner of evil men;
37 For he addeth transgression to his sin,
Among us he clappeth
And multiplieth his speeches against God.
The question put to Job, whether then from him or according to his idea (עם in מעמּך as Job 23:10; Job 27:11, which see) shall God recompense it (viz., as this "it" is to be understood according to Job 34:32: man's evil-doing and actions in general), Elihu proves from this, that Job has despised (shown himself discontented with it) the divine mode of recompense, so that therefore (this second כּי signifies also nam, but is, because extending further on account of the first, according to the sense equivalent to ita ut) he has to choose (seek out) another mode of recompense, not Elihu (who is perfectly satisfied with the mode with which history furnishes us); which is then followed by the challenge (דּבּר not infin., but as Job 33:32): what (more corresponding to just retribution) thou knowest, speak out then! Elihu on his part knows that he does not stand alone against Job, the censurer of the divine government of the world, but that men of heart (understanding) and (every) wise man who listens to him will coincide with him in the opinion that Job's talk is devoid of knowledge and intelligence (on the form of writing השׂכּיל as Jer 3:15, vid., Ges. 53, rem. 2).
In Job 34:36 we will for the present leave the meaning of אבי undecided; יבּחן is certainly intended as optative: let Job be tried to the extreme or last, i.e., let his trial by affliction continue until the matter is decided (comp. Hab 1:4), on account of the opposition among men of iniquity, i.e., after the manner of such (on this Beth of association comp. בּקּשׁשׁים, Job 36:14), for to חטּאת, by which the purpose of his affliction is to be cleared up, he adds פּשׁע, viz., the wickedness of blasphemous speeches: among us (therefore without fear) he claps (viz., his hands scornfully together, יספּוק only here thus absolute instead of ישׂפּק כּפּיו fo dae, Job 27:23, comp. בשׂפק Job 36:18 with ספקו Job 20:22)
(Note: The mode of writing with ס instead of שׂ is limited in the book of Job, according to the Masora, to Job 34:26, Job 34:37.)
and multiplies (ירב, fut. apoc. Hiph. as Job 10:17, and instead of the full fut., as ישׂר, Job 33:27) his speeches against God, i.e., exceeds himself in speeches which irreverently dictate to and challenge God.
But we now ask, what does that אבי, Job 34:36, signify? According to the accentuation with Rebia, it appears to be intended to signify pater mi (Jer.), according to which Saad. (jâ rabbı̂) and Gecat. (munchiı̂, my Creator) translate it. This would be the only passage where an Old Testament saint calls God אבי; elsewhere God is called the Father of Israel, and Israel as a people, or the individual comprehending himself with the nation, calls Him אבינו. Nevertheless this pater mi for Elihu would not be inappropriate, for what the writer of the Epistle to the Hebrews, Heb 12:7, says to believers on the ground of Prov 3:11 : εἰς παιδείαν ὑπομένετε, ye suffer for the purpose of paternal discipline, is Elihu's fundamental thought; he also calls God in Job 32:22; Job 36:3, which a like reference to himself, עשׂני and פעלי - this ejaculatory "my Father!" especially in conjunction with the following wish, remains none the less objectionable, and only in the absence of a more agreeable interpretation should we, with Hirz., decide in its favour. It would be disproportionately repulsive if Job 34:36 still belonged to the assenting language of another, and Elihu represented himself as addressed by אבי (Wolfson, Maur.). Thus, therefore, אבי must be taken somehow or other interjectionally. It is untenable to compare it with אבוי, Prov 23:29, for אוי ואבוי (Arab. âh wa-âwâh) is "ah! and alas!" The Aramaic בייא בייא, vae vae (Buxtorf, col. 294), compared by Ges. to בּי, signifies just the same. The Targ. translates צבינא, I wish; after which Kimchi, among moderns, Umbr., Schlottm., Carey, and others derive אבי from אבה, a wish (after the form קצה, הזה), but the participial substantival-form badly suits this signification, which is at once improbable according to the usage of the language so far as we at present know it. This interpretation also does not well suit the בי, which is to be explained at the same time. Ewald, 358, a, regards אבי as the fuller form of בּי, and thinks אבי is dialectic = לבי = לוי = לוּ, but this is an etymological leger-demain. The two Schultens (died 1750 and 1793) were on the right track when they traced back אבי to בוא, but their interpretation: rem eo adducam ut (אבי = אביא, as it is certainly not unfrequently written, e.g., 3Kings 21:29, with the assumption of a root בי cognate with בא), is artificial and without support in the usage of the language and in the syntax. Krber and Simonis opened up the right way, but with inadequate means for following it out, by referring (vid., Ges. Thes. s.v. בּי) to the formula of a wish and of respect, bawwâk allah, which, however, also is bajjâk. The Kamus interprets bajjâk, though waveringly, by bawwâk, the meaning of which (may he give thee a resting-place) is more transparent. In an annotated Codex of Zamachschari hajjâk allah wa-bajjâk is explained: God preserve thy life and grant thee to come to a place of rest, bawwaaka (therefore Arab. bawâ = bawa'a) menzilan. That אבי (as also בּי) is connected with this bajjâk since the latter is the Piel-form of an old verb bajja (vid., supra, p. 559), which with the forms Arab. bâ'a (whence Arab. bı̂‛at, a sheltering house) and Arab. bw' (bwâ) has one root similar in signification with בוא, the following contributions of Wetzstein will show.
In elucidation of the present passage he observes: The expressions abı̂ tebı̂, jebı̂; nebı̂, tebû, jebû, are so frequent in Damascus, that they very soon struck me, and on my first inquiry I always received the same answer, that they are a mutilation of Arab. 'bgy, abghi, I desire, etc. [vid. supra, p. 580], until one day a fugitive came into the consulate, and with these words, abı̂ wâlidêk, seized me in that part of the body where the Arabs wear the girdle (zunnâr), a symbolic action by which one seeks some one's protection. Since the word here could not be equivalent to abghi ("I desire" thy parents), I turned to the person best acquainted with the idiom of the country, the scribe Abderrahmn el-Mdni, which father had been a wandering minstrel in the camps for twenty years; and he explained to me that abghi only signifies "I desire;" on the contrary, abı̂, "I implore importunately, I pray for God's sake," and the latter belongs to a defective verb, Arab. bayya, from which, except the forms mentioned, only the part. anâ bâj, "I come as a suppliant," and its plur. nahn bâjin, is used. The poet Musa Rr from Krje in the south of Hauran, who lived with me six months in Damascus in order to instruct me in the dialect of his district, assured me that among the Beduins also the perf. forms bı̂t, bı̂nâ (I have, we have entreated), and the fut. forms tabı̂n (thou, woman ... ), jaben (they, the women ... ), and taben (ye women ... ), are used. In the year 1858, in the course of a journey in his native country, I came to Dms, whither they had brought two strange Beduins who had been robbed of their horses in that desert (Sahra Dms), and one of them had at the same time received a mortal gunshot-wound. As I can to these men, who were totally forsaken, the wounded man began to express his importunate desire for a surgeon with the words jâ shêch nebı̂ ‛arabak, "Sir, we claim the protection of thy Arabs," i.e., we adjure thee by thy family. Naturally abı̂ occurs most frequently. It generally has its obj. in the acc., often also with the praepos. Arab. ‛ly, exactly like Arab. dchl (to enter, to flee anywhere and hide), which is its correct synonym and usual substitute in common life. It is often used without an obj., and, indeed, very variously. With women it is chiefly the introduction to a question prompted by curiosity, as: abı̂ (ah, tell me), have you really betrothed your daughter? Or the word is accompanied by a gesture by the five fingers of the right hand, with the tips united, being stretched out towards the hasty or impatient listener, as if one wished to show some costly object, when abı̂ signifies as much as: I pray thee wait till I have shown thee this precious thing, i.e., allow me to make one more remark to thee in reference to the matter. Moreover, בּי (probably not corrupted from אבי, but a derived nomen concretum in the sense of dachı̂l or mustagı̂r, one seeking protection, protg, after the form אי, צי, from בוה = בוא) still exists unaltered in Hauran and in the steppe. The Beduin introduces an important request with the words anâ bı̂ ahlak, I am a protg of thy family, or anâ bı̂ ‛irdak, I trust to thine honour, etc.; while in Damascus they say, anâ dachı̂l ahlak, harı̂mak, aulâdak, etc. The Beduin women make use of this bı̂ in a weakened signification, in order to beg a piece of soap or sugar, and anâ bı̂ lihjetak, I pray by thy beard, etc., is often heard.
If now we combine that אבי of Elihu with abghi (from Arab. bgâ, Hebr. בּעה, Aram. בּעא, fut. יבעי, as בּי with בּעי) or with ab = אבא, from the verb bajja = בוא (בי),
(Note: We cannot in any case, with Wetzst., explain the אבי אבי, 4Kings 2:12; 4Kings 13:14, according to the above, so that the king of Israel adjured the dying prophet by the national army and army of the faithful not to forsake him, as an Arab is now and then adjured in most urgent and straitened circumstances "by the army of Islam;" vid., on the other hand, 4Kings 6:21, comp. Job 5:13; Job 8:9 (בּנך). Here rather, if an Arabian parallel be needed, the usual death wail, bi-abı̂ anta (thou wast dear as a father to me), e.g., in Kosegarten, Chrestom. p. 140, 3, is to be compared. אבי, 1Kings 24:12, might more readily, with Ew. 101, c, be brought in here and regarded as belonging to the North Palestine peculiarities of the book of Kings; but by a comparison of the passages cited, this is also improbable.)
Tit always remains a remarkable instance in favour of the Arabic colouring of the Elihu section similar to the rest of the book, - a colouring, so to speak, dialectically Hauranitish; while, on the other hand, even by this second speech, one cannot avoid the impression of a great distance between it and the rest of the book: the language has a lofty tone, without its special harshness, as there, being the necessary consequence of a carefully concentrated fulness of thought; moreover, here in general the usual regularity of the strophe-lines no longer prevails, and also the usual symmetrical balance of thought in them.
If we confine our attention to the real substance of the speech, apart from the emotional and rough accessories, Elihu casts back the reproach of injustice which Job has raised, first as being contradictory to the being of God, Job 34:10.; then he seeks to refute it as contradicting God's government, and this he does (1) apagogically from the unselfish love with which God's protecting care preserves the breath of every living thing, while He who has created all things might bring back all created things to the former non-existence, Job 34:12-15; (2) by induction from the impartial judgment which He exercises over princes and peoples, and from which it is inferred that the Ruler of the world is also all-just, Job 34:16-20. From this Elihu proves that God can exercise justice, and from that, that He is omniscient, and sees into man's inmost nature without any judicial investigation, Job 34:21-28; inaccessible to human accusation and human defiance, He rules over peoples and individuals, even over kings, and nothing turns His just punishment aside but lowly penitence blended with the prayer for the disclosure of unperceived sin, Job 34:29-32. For in His retributive rule God does not follow the discontented demands of men arrogant and yet devoid of counsel, Job 34:33. It is worthy of recognition, that Elihu does not here coincide with what has been already said (especially Job 12:15), without applying it to another purpose; and that his theodicy differs essentially from that proclaimed by the friends. It is not derived from mere appearance, but lays hold of the very principles. It does not attempt the explanation of the many apparent contradictions to retributive justice which outward events manifest, as agreeing with it; it does not solve the question by mere empiricism, but from the idea of the Godhead and its relation to the world, and by such inner necessity guarantees to the mysteries still remaining to human shortsightedness, their future solution.
Geneva 1599
34:33 [Should it be] according to (b) thy mind? he will recompense (c) it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
(b) Will God use your counsel in doing his works?
(c) Thus he speaks in the person of God, as though Job should chose and refuse affliction at his pleasure.
John Gill
34:33 Should it be according, to thy mind?.... O Job, for the words seem to he directed to him; and may respect either the government of the world in general, and the disposal of all things in it, treated of in this chapter, though more remotely, Job 34:13. Is it not proper that God should govern it, who has made it, and do all things in it as he pleases? is it fit he should consult with men what to do, or be instructed and taught by them in the path of judgment? is it meet that every man should have his mind and will, and have everything go in the form and course most eligible to him? Or else they may respect chastisement, with which the words are more nearly connected; and so the sense be, should man be consulted, as Job or any other, and his mind known first, whether he should be chastened or not? should a son or a servant be asked first by a parent or master, whether it is fitting to give correction or not? or is man to be advised with in what way and manner he should be chastened of God, whether in his person, or family, or estate? or how long the chastening should endure upon him, and when it should be removed? no, surely; all should be left with God, the wise and sovereign Disposer of all things;
he will recompense it, whether thou refuse, or whether thou choose,
and not I; that is, God will recompense chastisement; he will chastise whom he pleases, and in what manner he pleases, and as long as he pleases, whether man consents or submits to it or not; he will not ask his leave; he will do according to the counsel of his own will; and thou Job mayest choose or refuse to submit to him as thou likest best; for my part, was it my case, I would not refuse submission to his will; I would say, "it is the Lord, let him do what seemeth good in his sight". Some make this last clause the words of God, put by way of question, "shouldest thou choose or refuse, and not I?" shouldest thou have thine option and refusal, and not I? should man be his own chooser, or choose for himself what he likes best? should he not say, the Lord shall choose mine inheritance for me, though that inheritance is affliction? The words are rendered by others to different senses, all which to observe would be too tedious: some (l) to this sense,
"what is of thyself God recompenses;''
sin is of a man's self, it flows from his corrupt heart and will, he is not tempted to it of God; nor is it to be ascribed to the temptations of Satan, which, though they may have their influence, sin is a man's own act and deed; and God will recompense it in one way or another, whether man will or not; either in a way of punishment on the sinner himself, or on his surety for him; or in a way of fatherly correction and chastisement; and this is the Lord's doing and not mine, and he is just in so doing;
therefore speak what thou knowest: if thou knowest anything better than this, or canst contradict what is said: or as others (m) to this purpose,
"did ever such a speech come from thee, as expressed in the preceding verses? God will recompense it, if thou refusest to speak in such a submissive manner; thou mayest refuse to do it, I would not; I should choose to submit and hear the affliction patiently; if thou thinkest otherwise, speak out thy mind.''
(l) "ecce de tuo rependit illud", Schultens. (m) Junius and Tremellius, Grotius.
John Wesley
34:33 Should it be - Doth God need thy advice how to govern the world, and whom, and when to reward or punish? Refuse - To submit as is expressed, Job 34:32. Therefore - If thou canst say any thing for thyself, I am ready to hear thy defence.
Robert Jamieson, A. R. Fausset and David Brown
34:33 Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [UMBREIT]; or as MAURER, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.
34:3434:34: Վասն որոյ հանճարեղք սրտիւք խօսեսցին զայս. եւ ա՛յր իմաստուն լուաւ զայս[9442]։ [9442] Օրինակ մի. Հանճարեղք սրտից խօ՛՛։
34 Դրա համար սրտով իմաստունները, նոյնպէս եւ ամէն խելացի մարդ, որ լսում է դա, պիտի ասի.
34 Իմաստունները պիտի ըսեն ինծի հետ(Ու գիտուն մարդը, որ ինծի մտիկ կ’ընէ)՝
Վասն որոյ հանճարեղք սրտիւք խօսեսցին [345]զայս, եւ այր իմաստուն [346]լուաւ զայս:

34:34: Վասն որոյ հանճարեղք սրտիւք խօսեսցին զայս. եւ ա՛յր իմաստուն լուաւ զայս[9442]։
[9442] Օրինակ մի. Հանճարեղք սրտից խօ՛՛։
34 Դրա համար սրտով իմաստունները, նոյնպէս եւ ամէն խելացի մարդ, որ լսում է դա, պիտի ասի.
34 Իմաստունները պիտի ըսեն ինծի հետ(Ու գիտուն մարդը, որ ինծի մտիկ կ’ընէ)՝
zohrab-1805▾ eastern-1994▾ western am▾
34:3434:34 Люди разумные скажут мне, и муж мудрый, слушающий меня:
34:34 διὸ διο therefore συνετοὶ συνετος comprehending; intelligent καρδίας καρδια heart ἐροῦσιν ερεω.1 state; mentioned ταῦτα ουτος this; he ἀνὴρ ανηρ man; husband δὲ δε though; while σοφὸς σοφος wise ἀκήκοέν ακουω hear μου μου of me; mine τὸ ο the ῥῆμα ρημα statement; phrase
34:34 אַנְשֵׁ֣י ʔanšˈê אִישׁ man לֵ֭בָב ˈlēvāv לֵבָב heart יֹ֣אמְרוּ yˈōmᵊrû אמר say לִ֑י lˈî לְ to וְ wᵊ וְ and גֶ֥בֶר ḡˌever גֶּבֶר vigorous man חָ֝כָ֗ם ˈḥāḵˈām חָכָם wise שֹׁמֵ֥עַֽ šōmˌēₐʕ שׁמע hear לִֽי׃ lˈî לְ to
34:34. viri intellegentes loquantur mihi et vir sapiens audiat meLet men of understanding speak to me, and let a wise man hearken to me.
34. Men of understanding will say unto me, yea, every wise man that heareth me:
34:34. Let men of understanding speak to me, and let a wise man listen to me.
34:34. Let men of understanding tell me, and let a wise man hearken unto me.
Let men of understanding tell me, and let a wise man hearken unto me:

34:34 Люди разумные скажут мне, и муж мудрый, слушающий меня:
34:34
διὸ διο therefore
συνετοὶ συνετος comprehending; intelligent
καρδίας καρδια heart
ἐροῦσιν ερεω.1 state; mentioned
ταῦτα ουτος this; he
ἀνὴρ ανηρ man; husband
δὲ δε though; while
σοφὸς σοφος wise
ἀκήκοέν ακουω hear
μου μου of me; mine
τὸ ο the
ῥῆμα ρημα statement; phrase
34:34
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
לֵ֭בָב ˈlēvāv לֵבָב heart
יֹ֣אמְרוּ yˈōmᵊrû אמר say
לִ֑י lˈî לְ to
וְ wᵊ וְ and
גֶ֥בֶר ḡˌever גֶּבֶר vigorous man
חָ֝כָ֗ם ˈḥāḵˈām חָכָם wise
שֹׁמֵ֥עַֽ šōmˌēₐʕ שׁמע hear
לִֽי׃ lˈî לְ to
34:34. viri intellegentes loquantur mihi et vir sapiens audiat me
Let men of understanding speak to me, and let a wise man hearken to me.
34:34. Let men of understanding speak to me, and let a wise man listen to me.
34:34. Let men of understanding tell me, and let a wise man hearken unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35. Неразумие ответа Иова предполагается само собою, - такое приговор слушателей Елиуя.
Adam Clarke: Commentary on the Bible - 1831
34:34: Let men of understanding tell me - I wish to converse with wise men; and by men of wisdom I wish what I have said to be judged.
Albert Barnes: Notes on the Bible - 1834
34:34: Let men of understanding - Margin, as in Hebrew "heart." The "heart," as there has been frequent occasions to remark, in the Scriptures is often used to denote the seat of the mind or soul, as the head is with us. Rosenmuller, Umbreit, and Noyes, render this passage as if it were to be taken in connection with the following verse, "Men of understanding will say, and a wise man who hears my views will unite in saying, 'Job has spoken without knowledge, and his words are without wisdom.'" According to this, the two verses express a sentiment in which Elihu supposes every wise man who had attended to him would concur, that what Job had said was not founded in knowledge or on true wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:34: understanding: Heb. heart, Job 34:2, Job 34:4, Job 34:10, Job 34:16; Co1 10:15
Job 34:35
John Gill
34:34 Let men of understanding tell me,.... Whether I am right or wrong:
and let a wise man hearken unto me; to what I have said or shall say. Elihu here addresses the company around him, the wise and intelligent part of them; the words may be rendered in the future tense, men of understanding "will" tell me (n), and a wise man "will" hearken to me and assent, not only to what I have said, but to what I am about to say, namely, what follows.
(n) "dicent"; Junius and Tremellius, Piscator, Vatablus, Mercerus, Drusius, Cocceius, Michaelis, Schultens: so Broughton.
John Wesley
34:34 Let - I am content that any wise man should judge of my words, and let such consider what I say.
Robert Jamieson, A. R. Fausset and David Brown
34:34 Rather, "men . . . will say to me, and the wise man (Job 34:2, Job 34:10) who hearkens to me (will say), 'Job hath spoken,'" &c.
34:3534:35: Բայց Յոբ՝ ո՛չ իմաստութեամբ խօսեցաւ, եւ բանք նորա ո՛չ են հանճարով։
35 “Բայց Յոբն իմաստութեամբ չխօսեց, եւ նրա խօսքերը խելացի չեն”:
35 ‘Յոբ խելացութիւնով չխօսեցաւ Ու անոր խօսքերը իմաստութեամբ չեն’։
Բայց Յոբ ոչ իմաստութեամբ խօսեցաւ, եւ բանք նորա ոչ են հանճարով:

34:35: Բայց Յոբ՝ ո՛չ իմաստութեամբ խօսեցաւ, եւ բանք նորա ո՛չ են հանճարով։
35 “Բայց Յոբն իմաստութեամբ չխօսեց, եւ նրա խօսքերը խելացի չեն”:
35 ‘Յոբ խելացութիւնով չխօսեցաւ Ու անոր խօսքերը իմաստութեամբ չեն’։
zohrab-1805▾ eastern-1994▾ western am▾
34:3534:35 Иов не умно говорит, и слова его не со смыслом.
34:35 Ιωβ ιωβ Iōb; Iov δὲ δε though; while οὐκ ου not ἐν εν in συνέσει συνεσις comprehension ἐλάλησεν λαλεω talk; speak τὰ ο the δὲ δε though; while ῥήματα ρημα statement; phrase αὐτοῦ αυτος he; him οὐκ ου not ἐν εν in ἐπιστήμῃ επιστημη acquaintance with
34:35 אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job לֹא־ lō- לֹא not בְ vᵊ בְּ in דַ֣עַת ḏˈaʕaṯ דַּעַת knowledge יְדַבֵּ֑ר yᵊḏabbˈēr דבר speak וּ֝ ˈû וְ and דְבָרָ֗יו ḏᵊvārˈāʸw דָּבָר word לֹ֣א lˈō לֹא not בְ vᵊ בְּ in הַשְׂכֵּֽיל׃ haśkˈêl שׂכל prosper
34:35. Iob autem stulte locutus est et verba illius non sonant disciplinamBut Job hath spoken foolishly, and his words sound not discipline.
35. Job speaketh without knowledge, and his words are without wisdom.
34:35. But Job has been speaking foolishly, and his words contain unsound teaching.
34:35. Job hath spoken without knowledge, and his words [were] without wisdom.
Job hath spoken without knowledge, and his words [were] without wisdom:

34:35 Иов не умно говорит, и слова его не со смыслом.
34:35
Ιωβ ιωβ Iōb; Iov
δὲ δε though; while
οὐκ ου not
ἐν εν in
συνέσει συνεσις comprehension
ἐλάλησεν λαλεω talk; speak
τὰ ο the
δὲ δε though; while
ῥήματα ρημα statement; phrase
αὐτοῦ αυτος he; him
οὐκ ου not
ἐν εν in
ἐπιστήμῃ επιστημη acquaintance with
34:35
אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job
לֹא־ lō- לֹא not
בְ vᵊ בְּ in
דַ֣עַת ḏˈaʕaṯ דַּעַת knowledge
יְדַבֵּ֑ר yᵊḏabbˈēr דבר speak
וּ֝ ˈû וְ and
דְבָרָ֗יו ḏᵊvārˈāʸw דָּבָר word
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
הַשְׂכֵּֽיל׃ haśkˈêl שׂכל prosper
34:35. Iob autem stulte locutus est et verba illius non sonant disciplinam
But Job hath spoken foolishly, and his words sound not discipline.
34:35. But Job has been speaking foolishly, and his words contain unsound teaching.
34:35. Job hath spoken without knowledge, and his words [were] without wisdom.
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Adam Clarke: Commentary on the Bible - 1831
34:35: Job hath spoken without knowledge - There is no good in arguing with a self-willed, self-conceited man. Job has spoken like a man destitute of wisdom and discretion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:35: Job 13:2, Job 15:2, Job 35:16, Job 38:2, Job 42:3
Job 34:36
John Gill
34:35 Job hath spoken without knowledge,.... Not that Job was an ignorant man, either in things natural or divine; but in this point, about the chastening hand of God upon him, he had said some things which betrayed lack of knowledge, as in Job 34:5;
and his words were without wisdom; Job was not destitute of human wisdom, nor of spiritual wisdom, but no man is wise at all times; some things had dropped from him which savoured of folly and ignorance, and which he afterwards was convinced of, and confessed with shame, Job 40:4; being charged by the Lord himself with what he is here by Elihu, Job 38:2; and it may be observed, that Elihu does not charge Job with being a wicked man, as his three friends did, but as having spoken unadvisedly with lips, under his chastening circumstances, and which he labours to convince him of.
34:3634:36: Բայց սակայն ուսի՛ր Յոբ. եւ մի՛ տացես տակաւին պատասխանի իբրեւ զանզգամ[9443]. [9443] Ոմանք. Եւ մի՛ տացես պատասխանի բանս իբրեւ զանզգամս։
36 Բայց հաշուի՛ առ, Յո՛բ, եւ անզգամի պէս մի՛ պատասխանիր դեռ,
36 Իմ փափաքս այս է, որ Յոբ մինչեւ վերջը փորձուի. Վասն զի ամբարիշտներու պէս* պատասխաններ տուաւ։
[347]Բայց սակայն ուսիր, Յոբ, եւ մի՛ տացես տակաւին պատասխանի իբրեւ զանզգամ:

34:36: Բայց սակայն ուսի՛ր Յոբ. եւ մի՛ տացես տակաւին պատասխանի իբրեւ զանզգամ[9443].
[9443] Ոմանք. Եւ մի՛ տացես պատասխանի բանս իբրեւ զանզգամս։
36 Բայց հաշուի՛ առ, Յո՛բ, եւ անզգամի պէս մի՛ պատասխանիր դեռ,
36 Իմ փափաքս այս է, որ Յոբ մինչեւ վերջը փորձուի. Վասն զի ամբարիշտներու պէս* պատասխաններ տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
34:3634:36 Я желал бы, чтобы Иов вполне был испытан, по ответам его, свойственным людям нечестивым.
34:36 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but μάθε μανθανω learn Ιωβ ιωβ Iōb; Iov μὴ μη not δῷς διδωμι give; deposit ἔτι ετι yet; still ἀνταπόκρισιν ανταποκρισις just as οἱ ο the ἄφρονες αφρων senseless
34:36 אָבִ֗י ʔāvˈî אָב father יִבָּחֵ֣ן yibbāḥˈēn בחן examine אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job עַד־ ʕaḏ- עַד unto נֶ֑צַח nˈeṣaḥ נֵצַח glory עַל־ ʕal- עַל upon תְּ֝שֻׁבֹ֗ת ˈtᵊšuvˈōṯ תְּשׁוּבָה return בְּ bᵊ בְּ in אַנְשֵׁי־ ʔanšê- אִישׁ man אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
34:36. pater mi probetur Iob usque ad finem ne desinas in hominibus iniquitatisMy father, let Job be tried even to the end: cease not from the man of iniquity.
36. Would that Job were tried unto the end, because of his answering like wicked men.
34:36. My father, let Job be tested even to the end; may you not retreat from a man of iniquity.
34:36. My desire [is that] Job may be tried unto the end because of [his] answers for wicked men.
My desire [is that] Job may be tried unto the end because of [his] answers for wicked men:

34:36 Я желал бы, чтобы Иов вполне был испытан, по ответам его, свойственным людям нечестивым.
34:36
οὐ ου not
μὴν μην surely; certainly
δὲ δε though; while
ἀλλὰ αλλα but
μάθε μανθανω learn
Ιωβ ιωβ Iōb; Iov
μὴ μη not
δῷς διδωμι give; deposit
ἔτι ετι yet; still
ἀνταπόκρισιν ανταποκρισις just as
οἱ ο the
ἄφρονες αφρων senseless
34:36
אָבִ֗י ʔāvˈî אָב father
יִבָּחֵ֣ן yibbāḥˈēn בחן examine
אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job
עַד־ ʕaḏ- עַד unto
נֶ֑צַח nˈeṣaḥ נֵצַח glory
עַל־ ʕal- עַל upon
תְּ֝שֻׁבֹ֗ת ˈtᵊšuvˈōṯ תְּשׁוּבָה return
בְּ bᵊ בְּ in
אַנְשֵׁי־ ʔanšê- אִישׁ man
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
34:36. pater mi probetur Iob usque ad finem ne desinas in hominibus iniquitatis
My father, let Job be tried even to the end: cease not from the man of iniquity.
36. Would that Job were tried unto the end, because of his answering like wicked men.
34:36. My father, let Job be tested even to the end; may you not retreat from a man of iniquity.
34:36. My desire [is that] Job may be tried unto the end because of [his] answers for wicked men.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-37. Так как конечная цель наказаний - вразумление грешника (XXXIII:30; XXXVI:9-10), то Елиуй в заключение своей речи желает, чтобы она осуществилась по отношению к Иову. Беззаконник по своим ответам, он должен быть испытан (ср. Пс CXXXVIII:23), подвергнут божественным воздействием на совесть до тех пор, пока не сознает своей виновности и не смирится пред Богом. Основанием для такого желания является то соображение, что в противном случае к прежним грехам у него прибавится грех отречения от Бога, - в знак презрения и возмущения он будет "рукоплескать".
Adam Clarke: Commentary on the Bible - 1831
34:36: My desire is that Job may be tried unto the end - אבי יבחן איוב abi yibbachen Aiyob, "My father, let Job be tried." So the Vulgate, Pater mi, probetur Job. But it may be as in the common translation, I wish Job to be tried; or, as Mr. Good renders it, Verily, let Job be pursued to conquest for replying like wicked men. This is a very harsh wish: but the whole chapter is in the same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings could come out of the mouth of the loving Savior of mankind? The reader will recollect that a very pious divine has supposed Elihu to be Jesus Christ!
Albert Barnes: Notes on the Bible - 1834
34:36: My desire is - Margin, "or, "my father, let Job be tried."" This variation between the text and the margin, arises from the different interpretations affixed to the Hebrew word אבי 'â biy. The Hebrew word commonly means "father," and some have supposed that that sense is to be retained here, and then it would be a solemn appeal to God as his Father - expressing the earnest prayer of Elihu that Job might be fully tried. But the difficulties in this interpretation are obvious:
(1) Such a mode of appeal to God occurs nowhere else in the book, and it is little in the spirit of the poem. No particular reason can be assigned why that solemn appeal should be made here, rather than in many other places.
(2) The name "Father," though often given to God in the Scriptures, is not elsewhere given to him in this book.
The probability is, therefore, that the word is from אבה 'â bâ h - "to breathe after, to desire," and means that Elihu "desired" that Job should have a fair trial. No other similar form of the word, however, occurs The Vulgate renders it, "Pater mi, my father;" the Septuagint, "But learn, Job, no more to make reply like the foolish;" the Chaldee, צבינא - "I desire."
May be tried - That his views may be fully canvassed and examined. He had expressed sentiments which Elihu thought should not be allowed to pass without the most careful examination into their truth and bearing. "Unto the end." In the most full and free manner; that the matter should be pursued as far as possible, so that it might be wholly understood. Literally, it means "foRev_er" - עד־נצח ‛ ad-netsach.
Because of his answers for wicked men - Because of the views which he has expressed, which seem to favor the wicked. Elihu refers to the opinions advanced by Job that God did not punish people in this life, or did not deal with them according to their characters, which "he" interpreted as giving countenance to wickedness, or as affirming the God was not the enemy of impiety. The Vulgate renders this, "My Father, let Job be tried to the end; do not cease from the man of iniquity;" but the true meaning doubtless is, that Job had uttered sentiments which Elihu understood to favor the wicked, and he was desirous that every trial should be applied to him which would tend to correct his erroneous views.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:36: My desire is that Job may be tried: or, My father, let Job be tried, Job 23:16; Psa 17:3, Psa 26:2; Jam 5:11
his answers: Job 34:8, Job 34:9, Job 12:6, Job 21:7, Job 24:1
Job 34:37
Geneva 1599
34:36 My desire [is that] Job may be (d) tried unto the end because of [his] answers for wicked men.
(d) That he may speak as much as he can, that we may answer him and all the wicked that will use such arguments.
John Gill
34:36 My desire is that Job may be tried unto the end,.... This is my opinion, or what "I bring in" (o) adduce, and lay before you, men of understanding and wisdom, and leave it with you to consider of. Some render it, "O my Father, let Job be tried", &c. as if it was an apostrophe to God, and a request to him; so Mr. Broughton, who adds,
"which art in heaven,''
and the same is added by some Jewish interpreters (p), as there are others (q) of them which go this way, and also several Christian commentators (r); and of late (s) it has been urged, from this and other passages, that Elihu was Christ, who here addresses God as his father: but this is his New Testament title; and though God is the father of all men by creation, and of saints by adoption, yet this relation and title are not so frequently claimed under the former dispensation, or however not so early as the times of Job, but are more peculiar to the Gospel dispensation, under which saints receive "not the spirit of bondage again to fear, but the Spirit of adoption, whereby they cry, Abba, Father", Rom 8:15; wherefore admitting this version, rather some grave venerable person, as Eliphaz (t), senior to Elihu, who was a young man, is addressed under this title; or the whole circle of Job's friends now about him, all elder than Elihu, may be intended; "father" for "fathers", the singular for the plural, see Acts 7:2; and what he proposes is, that they should make it their joint request at the throne of grace, that Job's afflictions be still continued; that he might be thoroughly tried by them, and be purged from all his dross, he not appearing yet to be thoroughly sensible of his sinful speeches, and humbled for them; and therefore it was proper he should be still corrected and chastened to the end, or unto victory, as Mr. Broughton, or until victory was obtained, and he was obliged to yield, and cry "peccavi": but since afflictions are things not joyous but grievous, and it does not seem so agreeable to a good man, kind and humane, to desire the continuance of the afflictions of another, though palliated with a plausible for his good; it seems better to understand this as a motion made to the understanding part of the company by Elihu, that the words of Job, which he had spoken without knowledge and wisdom, might be taken under strict examination by them, and thoroughly scanned, that it might be better known what was proper to be said more to him for his conviction;
because of his answers for wicked men; or concerning or relative to such answers which he had made, which were like to those which wicked men make; who charge the ways of God with inequality and want of equity, ask where is the God of judgment? or which serve the cause of the wicked, and which furnish them with arguments, prepare them for them, and put them into their mouths, to argue against God and his providential dealings with men, and against all religion. See Job 34:8.
(o) "pro" "adducam", so some in Codurcus: "haec autem in medio affero", Tigurine version; "adduco", Schultens. (p) P. Abraham Peritsol, Simeon Bar Tzemach, Sephorno. (q) Jarchi, Aben Ezra, Ben Gersom. (r) Junius & Tremellius, Piscator, Vatablus, Drusius, Cocceius; so V. L. (s) Hodge's Elihu. (t) So Hieron. Trad. Heb. fol. 75. I.
John Wesley
34:36 End - Throughly and exactly, 'till the cause be brought to an issue. Wicked men - On their behalf; he hath put arguments into their mouths against God and his providence.
Robert Jamieson, A. R. Fausset and David Brown
34:36 Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.
tried--by calamities.
answers for wicked men--(See on Job 34:8). Trials of the godly are not removed until they produce the effect designed.
34:3734:37: ※ զի մի՛ յաւելուցուք ՚ի մեղս ձեր. եւ անօրէնութիւն համարեալ լիցի ձեզ ՚ի բազում բա՛նս խօսելոյ առաջի Տեառն[9444]։[9444] Ոմանք. Զի մի՛ յաւելուցումք ՚ի մեղս... համարեալ լինիցի ՚ի ձեզ։ Ոսկան. Խօսելոյ առաջի Աստուծոյ։
37 որպէսզի ձեր մեղքերը չաւելացնէք. Տիրոջ առաջ շատ բան խօսելն անօրէնութիւն է համարուելու ձեզ համար»:
37 Քանզի իր մեղքին վրայ ապստամբութիւն կ’աւելցնէ, Մեր մէջ ծափ կը զարնէ Ու Աստուծոյ դէմ իր խօսքերը կը շատցնէ»։
Զի մի՛ յաւելուցուք ի մեղս ձեր, եւ անօրէնութիւն համարեալ լիցի ձեզ ի բազում բանս խօսելոյ առաջի Տեառն:

34:37: ※ զի մի՛ յաւելուցուք ՚ի մեղս ձեր. եւ անօրէնութիւն համարեալ լիցի ձեզ ՚ի բազում բա՛նս խօսելոյ առաջի Տեառն[9444]։
[9444] Ոմանք. Զի մի՛ յաւելուցումք ՚ի մեղս... համարեալ լինիցի ՚ի ձեզ։ Ոսկան. Խօսելոյ առաջի Աստուծոյ։
37 որպէսզի ձեր մեղքերը չաւելացնէք. Տիրոջ առաջ շատ բան խօսելն անօրէնութիւն է համարուելու ձեզ համար»:
37 Քանզի իր մեղքին վրայ ապստամբութիւն կ’աւելցնէ, Մեր մէջ ծափ կը զարնէ Ու Աստուծոյ դէմ իր խօսքերը կը շատցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
34:3734:37 Иначе он ко греху своему прибавит отступление, будет рукоплескать между нами и еще больше наговорит против Бога.
34:37 ἵνα ινα so; that μὴ μη not προσθῶμεν προστιθημι add; continue ἐφ᾿ επι in; on ἁμαρτίαις αμαρτια sin; fault ἡμῶν ημων our ἀνομία ανομια lawlessness δὲ δε though; while ἐφ᾿ επι in; on ἡμῖν ημιν us λογισθήσεται λογιζομαι account; count πολλὰ πολυς much; many λαλούντων λαλεω talk; speak ῥήματα ρημα statement; phrase ἐναντίον εναντιον next to; before τοῦ ο the κυρίου κυριος lord; master
34:37 כִּ֥י kˌî כִּי that יֹ֘סִ֤יף yˈōsˈîf יסף add עַֽל־ ʕˈal- עַל upon חַטָּאתֹ֣ו ḥaṭṭāṯˈô חַטָּאת sin פֶ֭שַׁע ˈfešaʕ פֶּשַׁע rebellion בֵּינֵ֣ינוּ bênˈênû בַּיִן interval יִסְפֹּ֑וק yispˈôq ספק clap hands וְ wᵊ וְ and יֶ֖רֶב yˌerev רבה be many אֲמָרָ֣יו ʔᵃmārˈāʸw אֵמֶר word לָ lā לְ to † הַ the אֵֽל׃ ס ʔˈēl . s אֵל god
34:37. quia addit super peccata sua blasphemiam inter nos interim constringatur et tunc ad iudicium provocet sermonibus suis DeumBecause he addeth blasphemy upon his sins, let him be tied fast in the mean time amongst us: and then let him provoke God to judgment with his speeches.
37. For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
34:37. For he adds blasphemy on top of his sins; nevertheless, let him be constrained to be among us, and then let him provoke God to judgment with his speeches.
34:37. For he addeth rebellion unto his sin, he clappeth [his hands] among us, and multiplieth his words against God.
For he addeth rebellion unto his sin, he clappeth [his hands] among us, and multiplieth his words against God:

34:37 Иначе он ко греху своему прибавит отступление, будет рукоплескать между нами и еще больше наговорит против Бога.
34:37
ἵνα ινα so; that
μὴ μη not
προσθῶμεν προστιθημι add; continue
ἐφ᾿ επι in; on
ἁμαρτίαις αμαρτια sin; fault
ἡμῶν ημων our
ἀνομία ανομια lawlessness
δὲ δε though; while
ἐφ᾿ επι in; on
ἡμῖν ημιν us
λογισθήσεται λογιζομαι account; count
πολλὰ πολυς much; many
λαλούντων λαλεω talk; speak
ῥήματα ρημα statement; phrase
ἐναντίον εναντιον next to; before
τοῦ ο the
κυρίου κυριος lord; master
34:37
כִּ֥י kˌî כִּי that
יֹ֘סִ֤יף yˈōsˈîf יסף add
עַֽל־ ʕˈal- עַל upon
חַטָּאתֹ֣ו ḥaṭṭāṯˈô חַטָּאת sin
פֶ֭שַׁע ˈfešaʕ פֶּשַׁע rebellion
בֵּינֵ֣ינוּ bênˈênû בַּיִן interval
יִסְפֹּ֑וק yispˈôq ספק clap hands
וְ wᵊ וְ and
יֶ֖רֶב yˌerev רבה be many
אֲמָרָ֣יו ʔᵃmārˈāʸw אֵמֶר word
לָ לְ to
הַ the
אֵֽל׃ ס ʔˈēl . s אֵל god
34:37. quia addit super peccata sua blasphemiam inter nos interim constringatur et tunc ad iudicium provocet sermonibus suis Deum
Because he addeth blasphemy upon his sins, let him be tied fast in the mean time amongst us: and then let him provoke God to judgment with his speeches.
34:37. For he adds blasphemy on top of his sins; nevertheless, let him be constrained to be among us, and then let him provoke God to judgment with his speeches.
34:37. For he addeth rebellion unto his sin, he clappeth [his hands] among us, and multiplieth his words against God.
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Adam Clarke: Commentary on the Bible - 1831
34:37: He addeth rebellion unto his sin - An ill-natured, cruel, and unfounded assertion, borne out by nothing which Job had ever said or intended; and indeed, more severe than the most inveterate of his friends (so called) had ever spoken. Mr. Good makes this virulent conclusion still more virulent and uncharitable, by translating thus: -
"For he would add to his transgressions apostasy;
He would clap his hands in the midst of us:
Yea, he would tempest his words up to God."
There was no need of adding a caustic here; the words in the tamest translation are tart enough. Though Elihu began well and tolerantly, he soon got into the spirit, and under the mistake, of those who had preceded him in this "tempest of words."
OnI have referred to the case of Hegiage, governor of the Babylonian Irak, under the caliph Abdul Malec. When Hegiage was informed that the people were in a state of mutiny because of his oppressive government, before they broke out into open acts of hostility, he mounted on an eminence, and thus harangued them: - "God has given me dominion over you; if I exercise it with severity, think not that by putting me to death your condition will be mended. From the manner in which you live you must be always ill-treated, for God has many executors of his justice; and when I am dead he will send you another, who will probably execute his orders against you with more rigour. Do you wish your prince to be moderate and merciful? Then exercise righteousness, and be obedient to the laws. Consider that your own conduct is the cause of the good or evil treatment which you receive from him. A prince may be compared to a mirror; all that you see in him is the reflection of the objects which you present before him." The people immediately dropped their weapons, and quietly returned to their respective avocations. This man was one of the most valiant, eloquent, and cruel rulers of his time; he lived towards the close of the 7th century of the Christian era. He is said to have put to death 120,000 people; and to have had 50,000 in his prisons at the time of his decease. Yet this man was capable of generous actions. The following anecdote is given by the celebrated Persian poet Jami, in his Baharistan: - Hegiage, having been separated from his attendants one day in the chase, came to a place where he found an Arab feeding his camels. The camels starting at his sudden approach, the Arab lifted up his head, and seeing a man splendidly arrayed, became incensed, and said, Who is this who with his fine clothes comes into the desert to frighten my camels? The curse of Good light upon him! The governor, approaching the Arab, saluted him very civilly, with the salaam, Peace be unto thee! The Arab, far from returning the salutation, said, I wish thee neither peace, nor any other blessing of God. Hegiage, without seeming to heed what he had said, asked him very civilly "to give him a little water to drink." The Arab in a surly tone, answered, If thou desirest to drink, take the pains to alight, and draw for thyself; for I am neither thy companion nor thy slave. The governor accordingly alighted, and having drank, asked the Arab, "Whom dost thou think the greatest and most excellent of men?" The prophet sent by God, said the Arab, and thou mayest burst with spleen. "And what thinkest thou of Aaly?" returned Hegiage. No tongue can declare his excellence, said the Arab. "What," asked Hegiage, "is thy opinion of the caliph Abdul Malec?" I believe him to be a very bad prince, replied the Arab. "For what reason?" said Hegiage. Because, said the Arab, he hath sent us for governor the most execrable wretch under heaven. Hegiage, finding himself thus characterized, was silent; but his attendants coming up, he rejoined them, and ordered them to bring the Arab with them. The next day Hegiage ordered him to be set at table with himself, and bade him "eat freely." The Arab, ere he tasted, said his usual grace, "God grant that the end of this repast may be no worse than the beginning!" While at meat the governor asked him, "Dost thou recollect the discourse we had together yesterday?" The Arab replied, God prosper thee in all things! but as to the secret of yesterday, take heed that thou disclose it not to-day. "I will not," said Hegiage; "but thou must choose one of these two things; either acknowledge me for thy master, and I will retain thee about my person; or else I will send thee to Abdul Malec, and tell him what thou hast said of him." There is a third course, replied the Arab, preferable to those two. "Well, what is that?" said the governor. Why, send me back to the desert, and pray God that we may never see each other's face again. Cruel and vindictive as Hegiage was, he could not help being pleased with the frankness and courage of the man; and not only forgave him the preceding insults but ordered him 10,000 pieces of silver, and sent him back to the desert, according to his wish.
Albert Barnes: Notes on the Bible - 1834
34:37: For he addeth rebellion unto his sin - To the sin which he has formerly committed and which bas brought these trials upon him, he now adds the sin of complaining and rebellion against God. Of Job, this was certainly not true to the extent which Elihu intended, but it is a very common case in afflictions. A man is visited with calamity as a chastisement for his sins. Instead of searching out the cause why he is afflicted, or bowing with resignation to the superior wisdom of God when he cannot "see" any cause, he regards himself as unjustly dealt with; complains of the government of God as severe, and gives "occasion" for a severer calamity in some other form. The result is often that he is visited with severe affliction, and is made to see both his original offence and the accumulated guilt which has made a new form of punishment necessary.
He clappeth his hands amongst us - To clap the hands is either a signal of applause or triumph, or a mark of indignation, Num 24:10, or of derision, . It seems to be used in some such sense here, as expressing contempt or derision for the sentiments of his friends. The meaning is, that instead of treating the subject under discussion with a calm spirit and a disposition to learn the truth and profit by it, he had manifested in relation to the whole matter great disrespect, and had conductcd like one who attempts to silence others, or who shows his contempt for them by clapping his hands at them. It is scarcely necessary to say, that, notwithstanding all the professed candor and impartiality of Elihu, this is a most unfair representation of the general spirit of Job. That he had sometimes given vent to improper feelings there can be no doubt, but nothing had occurred to justify this statement.
And multiplieth his words against God - That is, his arguments are against the justice of his government and dealings. In the special phrase used here - "he multiplieth "words,"" Elihu means, probably, to say, that there was more of "words" than of argument in what Job had said, and that he was not content even with expressing his improper feelings once, but that he piled words on words, and epithet on epithet, that he might more fully give utterance to his reproachful feelings against his Maker.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:37: rebellion: Sa1 15:23; Isa 1:19, Isa 1:20
he clappeth: Job 27:23
multiplieth: Job 8:2, Job 8:3, Job 11:2, Job 11:3, Job 35:2, Job 35:3, Job 35:16, Job 42:7
Geneva 1599
34:37 For he (e) addeth rebellion unto his sin, he clappeth [his hands] among us, and multiplieth his words against God.
(e) He stands stubbornly to the maintenance of his cause.
John Gill
34:37 For he addeth rebellion unto his sin,.... Or he "may" or "will" add (u), if he is suffered to go on at this rate, and is not stopped; as yet he has only committed, it may be charitably hoped, some sins through ignorance, error, and mistake, but if he is let alone he will proceed from evil to evil, to more ungodliness; to be guilty of presumptuous sins, of open treason and rebellion against God;
he clappeth his hands amongst us, or "he will clap"; he will either clap his hands together as expressive of extreme grief and sorrow, of the agonies of his mind; showing extravagant impatience, and pouring out his complaints in the most bitter manner, see Ezek 21:14; or rather by way of joy and triumph, as having got the victory over us, see Ps 47:1;
and multiplieth his words against God, or "will multiply"; he has said too many things already against God, his justice in his dealings with him, Job 34:5; he will say more if he is not restrained. These are the reasons Elihu gives for a thorough trial and strict examination of Job; and they are taken partly from a concern for the good of Job, and partly on their account, that they might not be triumphed over, and chiefly for the glory of God.
(u) "addet"; Montanus, Mercerus, Drusius, Cocceius, so in the next clauses.
John Wesley
34:37 Addeth - He sinned before, by impatience under his afflictions, now he is grown obstinate, and instead of humbling himself for his sins, justifies himself, and accuses the blessed God. Clapped - Insulting and triumphing. Against God - In effect, though not directly.
Robert Jamieson, A. R. Fausset and David Brown
34:37 clappeth . . . hands--in scorn (Job 27:23; Ezek 21:17).
multiplieth . . . words-- (Job 11:2; Job 35:16). To his original "sin" to correct which trials have been sent, "he adds rebellion," that is, words arraigning God's justice.