Յոբ / Job - 35 | swap

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

Job - 35Next >

jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Третья речь Елиуя. 1-16. Польза Богоугождения; опровержение возможных возражений против данного положения. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Job being still silent, Elihu follows his blow, and here, a third time, undertakes to show him that he had spoken amiss, and ought to recant. Three improper sayings he here charges him with, and returns answer to them distinctly:-- I. He had represented religion as an indifferent unprofitable thing, which God enjoins for his own sake, not for ours; Elihu evinces the contrary, ver. 1-8. II. He had complained of God as deaf to the cries of the oppressed, against which imputation Elihu here justifies God, ver. 9-13. III. He had despaired of the return of God's favour to him, because it was so long deferred, but Elihu shows him the true cause of the delay, ver. 14-16. Adam Clarke: Commentary on the Bible - 1831 Elihu accuses Job of impious speeches,4. No man can affect God by his iniquity, nor profit him by his righteousness,8. Many are afflicted and oppressed, but few cry to God for help; and, for want of faith, they continue in affliction,16. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 35:1, Comparison is not to be made with God, because our good or evil cannot extend unto him; Job 35:9, Many cry in their afflictions, but are not heard for want of faith. Job 35:2 John Gill INTRODUCTION TO JOB 35 Is this chapter Elihu goes on to charge Job with other unbecoming speeches, which he undertakes to refute; as that he had represented his cause more just than God's, and religion and righteousness as things unprofitable to men, only to God; to which Elihu takes upon him to make answer, Job 35:1; and that the cries of the oppressed were not heard by the Lord, so as to give occasion to songs of praise and thankfulness, to which he replies, Job 35:9; and that Job had expressed diffidence and despair of ever seeing and enjoying the favour of God, which he endeavours to remove, Job 35:14.
35:135:1: Կրկնեալ անդրէն Եղիուսայ ասէ՛. 1 Եղիուսը նորից խօսեց ու ասաց. 35 Դարձեալ Եղիուս իր խօսքերը շարունակելով՝ ըսաւ. Կրկնեալ անդրէն Եղիուսայ ասէ: 35:1: Կրկնեալ անդրէն Եղիուսայ ասէ՛. 1 Եղիուսը նորից խօսեց ու ասաց. 35 Դարձեալ Եղիուս իր խօսքերը շարունակելով՝ ըսաւ. zohrab-1805▾ eastern-1994▾ western am▾	35:135:1 И продолжал Елиуй и сказал: 35:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιους ελιους tell; declare 35:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אֱלִיה֗וּ ʔᵉlîhˈû אֱלִיהוּא Elihu וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 35:1. igitur Heliu haec rursum locutus estMoreover Eliu spoke these words: 1. Moreover Elihu answered and said, Elihu spake moreover, and said: 35:1 И продолжал Елиуй и сказал: 35:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιους ελιους tell; declare 35:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אֱלִיה֗וּ ʔᵉlîhˈû אֱלִיהוּא Elihu וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 35:1. igitur Heliu haec rursum locutus est Moreover Eliu spoke these words: 1. Moreover Elihu answered and said, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-3. Из намеченных в предшествующей речи двух неправильных мыслей Иова (XXXIV:5-6, 9) Елиуем пока была опровергнута только одна - отрицание Божественного Правосудия. Разбору другой, - положении о бесполезности благочестия, посвящается речь настоящей главы. Иов "правее Бога" в том отношении, что признает необходимость воздаяния, тогда как правда Божия не делает никакого различия между добродетельными и грешниками (IX:22-23: и т. п. ), из чего и проистекает бесполезность благочестия. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Elihu spake moreover, and said, 2 Thinkest thou this to be right, that thou saidst, My righteousness is more than God's? 3 For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin? 4 I will answer thee, and thy companions with thee. 5 Look unto the heavens, and see; and behold the clouds which are higher than thou. 6 If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? 7 If thou be righteous, what givest thou him? or what receiveth he of thine hand? 8 Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man. We have here, I. The bad words which Elihu charges upon Job, v. 2, 3. To evince the badness of them he appeals to Job himself, and his own sober thoughts, in the reflection: Thinkest thou this to be right? This intimates Elihu's confidence that the reproof he now gave was just, for he could refer the judgment of it even to Job himself. Those that have truth and equity on their side sooner or later will have every man's conscience on their side. It also intimates his good opinion of Job, that he thought better than he spoke, and that, though he had spoken amiss, yet, when he perceived his mistake, he would not stand to it. When we have said, in our haste, that which was not right, it becomes us to own that our second thoughts convince us that it was wrong. Two things Elihu here reproves Job for:-- 1. For justifying himself more than God, which was the thing that first provoked him, ch. xxxii. 2. "Thou hast, in effect, said, My righteousness is more than God's," that is, "I have done more for God than ever he did for me; so that, when the accounts are balanced, he will be brought in debtor to me." As if Job thought his services had been paid less than they deserved and his sins punished more than they deserved, which is a most unjust and wicked thought for any man to harbour and especially to utter. When Job insisted so much upon his own integrity, and the severity of God's dealings with him, he did in effect say, My righteousness is more than God's; whereas, though we be ever so good and our afflictions ever so great, we are chargeable with unrighteousness and God is not. 2. For disowning the benefits and advantages of religion because he suffered these things: What profit shall I have if I be cleansed from my sin? v. 3. This is gathered from ch. ix. 30, 31. Though I make my hands ever so clean, what the nearer am I? Thou shalt plunge me in the ditch. And ch. x. 15, If I be wicked, woe to me; but, if I be righteous, it is all the same. The psalmist, when he compared his own afflictions with the prosperity of the wicked, was tempted to say, Verily I have cleansed my heart in vain, Ps. lxxiii. 13. And, if Job said so, he did in effect say, My righteousness is more than God's (v. 9); for, if he got nothing by his religion, God was more beholden to him than he was to God. But, though there might be some colour for it, yet it was not fair to charge these words upon Job, when he himself had made them the wicked words of prospering sinners (ch. xxi. 15, What profit shall we have if we pray to him?) and had immediately disclaimed them. The counsel of the wicked is far from me, ch. xxi. 16. It is not a fair way of disputing to charge men with those consequences of their opinions which they expressly renounce. Albert Barnes: Notes on the Bible - 1834 35:1: Elihu spake - Hebrew, ויען vaya‛ an "And he answered"; the word "answer" being used, as it is often in the Scriptures, to denote the commencement of a discourse. We may suppose that Elihu had paused at the close of his second discourse, possibly with a view to see whether there was any disposition to reply. Carl Friedrich Keil and Franz Delitzsch 35:1 1 Then began Elihu, and said: 2 Dost thou consider this to be right, Sayest thou: my righteousness exceedeth God's, 3 That thou sayest, what advantage is it to thee, What doth it profit me more than my sin? 4 I will answer thee words, And thy companions with thee. The neutral זאת, Job 35:2, refers prospectively to כּי־תאמר, Job 35:3: this that thou sayest. חשׁב with acc. of the obj. and ל of the predicate, as Job 33:10, comp. Job 13:24, and freq. The second interrogative clause, Job 35:2, is co-ordinate with the first, and the collective thought of this ponderous construction, Job 35:2, Job 35:3, is this: Considerest thou this to be right, and thinkest thou on this account to be able to put thy righteousness above the divine, that, as thou maintainest, no righteousness on the side of God corresponds to this thy righteousness, because God makes no distinction between righteousness and the sin of man, and allows the former to go unrewarded? צדקי (for which Olsh. wishes to read צדקתּי, as Job 9:27 אמרתי for אמרי) forms with מאל a substantival clause: justitia mea est prae Deo (prae divina); מן comparative as Job 32:2, comp. on the matter Job 34:5, not equivalent to ἀπό as Job 4:17. כי־תאמר is first followed by the oratio obliqua: what it (viz., צדקך) advantageth thee, then by the or. directa (on this change vid., Ew. 338, a): what profit have I (viz., בצדקי), prae peccato meo; this מן is also comparative; the constantly ambiguous combination would be allowable from the fact that, according to the usage of the language, "to obtain profit from anything" is expressed by הועיל בּ, not by הועיל מן. Moreover, prae peccato meo is equivalent to plus quam inde quod pecco, comp. Ps 18:24, מעוני, Hos 4:8 אל־עונם. We have already on Job 34:9 observed that Job has not directly said (he cites it, Job 21:15, as the saying of the ungodly) what Elihu in Job 35:3 puts into his mouth, but as an inference it certainly is implied in such utterances as Job 9:22. Elihu's polemic against Job and his companions (רעיך are not the three, as lxx and Jer. translate, but the אנשׁי און, to whom Job is likened by such words as Job 34:8, Job 34:36) is therefore not unauthorized; especially since he assails the conclusion together with its premises. In the second strophe the vindication of the conclusion is now refuted. John Gill 35:1 Elihu spake moreover, and said. Elihu very probably paused awhile, and waited to observe whether any of the company would rise up, and either contradict and refute what he had said, or declare their assent unto it and approbation of it; or rather to see whether Job would make any reply or not; but perceiving no inclination in him to it, he proceeded to take notice of some other undue expressions of Job, and refute them; one of which is observed in Job 35:2, and the proof of it given in Job 35:3.
35:235:2: Զի՞նչ իրաւունս համարեցար զայդ. ո՛վ ես դու զի ասես թէ արդա՛ր եմ առաջի Տեառն. 2 «Այդ ի՞նչն ես իրաւունք համարել, 2 «Արդեօք կը կարծես թէ ասիկա շիտա՞կ է, Երբ ըսիր թէ ‘Ես Աստուծոյ առջեւ արդար եմ’։ Զի՞նչ իրաւունս համարեցար զայդ. ^[348]ո՞վ ես դու զի ասես թէ` Արդար եմ առաջի Տեառն: 35:2: Զի՞նչ իրաւունս համարեցար զայդ. ո՛վ ես դու զի ասես թէ արդա՛ր եմ առաջի Տեառն. 2 «Այդ ի՞նչն ես իրաւունք համարել, 2 «Արդեօք կը կարծես թէ ասիկա շիտա՞կ է, Երբ ըսիր թէ ‘Ես Աստուծոյ առջեւ արդար եմ’։ zohrab-1805▾ eastern-1994▾ western am▾	35:235:2 считаешь ли ты справедливым, что сказал: я правее Бога? 35:2 τί τις.1 who?; what? τοῦτο ουτος this; he ἡγήσω ηγεομαι lead; consider ἐν εν in κρίσει κρισις decision; judgment σὺ συ you τίς τις.1 who?; what? εἶ ειμι be ὅτι οτι since; that εἶπας επω say; speak δίκαιός δικαιος right; just εἰμι ειμι be ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 35:2 הֲ֭ ˈhᵃ הֲ [interrogative] זֹאת zōṯ זֹאת this חָשַׁ֣בְתָּ ḥāšˈavtā חשׁב account לְ lᵊ לְ to מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice אָ֝מַ֗רְתָּ ˈʔāmˈartā אמר say צִדְקִ֥י ṣiḏqˌî צֶדֶק justice מֵ mē מִן from אֵֽל׃ ʔˈēl אֵל god 35:2. numquid aequa tibi videtur tua cogitatio ut diceres iustior Deo sumDoth thy thought seem right to thee, that thou shouldst say: I am more just than God? 2. Thinkest thou this to be right, sayest thou, My righteousness is more than God’s, Thinkest thou this to be right, [that] thou saidst, My righteousness [is] more than God' s: 35:2 считаешь ли ты справедливым, что сказал: я правее Бога? 35:2 τί τις.1 who?; what? τοῦτο ουτος this; he ἡγήσω ηγεομαι lead; consider ἐν εν in κρίσει κρισις decision; judgment σὺ συ you τίς τις.1 who?; what? εἶ ειμι be ὅτι οτι since; that εἶπας επω say; speak δίκαιός δικαιος right; just εἰμι ειμι be ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 35:2 הֲ֭ ˈhᵃ הֲ [interrogative] זֹאת zōṯ זֹאת this חָשַׁ֣בְתָּ ḥāšˈavtā חשׁב account לְ lᵊ לְ to מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice אָ֝מַ֗רְתָּ ˈʔāmˈartā אמר say צִדְקִ֥י ṣiḏqˌî צֶדֶק justice מֵ mē מִן from אֵֽל׃ ʔˈēl אֵל god 35:2. numquid aequa tibi videtur tua cogitatio ut diceres iustior Deo sum Doth thy thought seem right to thee, that thou shouldst say: I am more just than God? 2. Thinkest thou this to be right, sayest thou, My righteousness is more than God’s, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:2: My righteousness is more than God's? - This would indeed be a blasphemous saying; but Job never said so, neither directly nor constructively: it would be much better to translate the words צדקי מאל tsidki meel, I am righteous Before God. And Job's meaning most certainly was, "Whatever I am in your sight, I know that in the sight of God I am a righteous man;" and he had a right to assume this character, because God himself had given it to him. Albert Barnes: Notes on the Bible - 1834 35:2: Thinkest thou this to be right? - This is the point which Elihu now proposes to examine. He, therefore, solemnly appeals to Job himself to determine whether he could himself say that he thought such a sentiment correct. That thou saidst, My righteousness is more than God's - Job had nowhere said this in so many words, but Elihu regarded it as the substance of what he had said, or thought that what he had said amounted to the same thing. He had dwelt much on his own sincerity and uprightness of life; he had maintained that he had not been guilty of such crimes as to make these calamities deserved, and he had indulged in severe reflections on the dealings of God with him; compare -35; -15. All this Elihu interprets as equivalent to saying, that he was more righteous than his Maker. It cannot be denied that Job had given occasion for this interpretation to be put on his sentiments, though it cannot be supposed that he would have affirmed this in so many words. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:2: Thinkest: Mat 12:36, Mat 12:37; Luk 19:22 My: Job 9:17, Job 10:7, Job 16:17, Job 19:6, Job 19:7, Job 27:2-6, Job 34:5, Job 40:8 Job 35:3 Geneva 1599 35:2 Thinkest thou this to be right, [that] thou saidst, My (a) righteousness [is] more than God's? (a) Job never spoke these words: but because he maintained his innocency, it seemed as though he would say, that God tormented him without just cause. John Gill 35:2 Thinkest thou this to be right,.... Elihu appeals to Job himself, to his conscience and reason; who as a natural man, guided by the light of nature and reason only, and judging according to the dictates of a natural conscience, and especially as a good man, one that feared God, and had so much knowledge of him and his perfections, as his speeches showed, could never upon reflection think it right what he had said concerning God and his justice, as follows: that thou saidst, my righteousness is more than God's? A strange expression this indeed! but what is to be understood not of his personal righteousness; Job in his senses could never say that this was more or greater than God's, or to be above it and preferred to it in any sense; nor even of righteousness imputed. Old Testament saints had the righteousness of Christ imputed to them, and were justified by it; and so Job, who had knowledge of and faith in Christ as his living Redeemer, and the Lord his righteousness: but then though this is the righteousness of God, wrought out by one that is God as well as man, and approved and accepted of by God, and imputed by him to his people, which is revealed in the Gospel, and is unto all, and upon all them that believe, and they are made the righteousness of God in Christ; yet this cannot be more than the righteousness of God: besides it is not the essential righteousness of Christ as God, as Osiander dreamed, by which men are justified, but his obedience, active and passive, as Mediator, otherwise they would be deified who are justified by it; and if even so absurd a notion as this could obtain, it would not be more of man than the righteousness of God: much less can this be interpreted of Job's inherent righteousness, or the new man which is created in righteousness and true holiness; since all the holiness and righteousness that is in man is from God, and at present imperfect, and therefore cannot be more or greater than his; and still less can this be meant of Job's external righteousness, which, how great soever, was not perfect and without sin; whereas God is just and without iniquity. But there is not a just man that does good and sins not. This therefore must be understood of the righteousness of his cause; and to say that this was more than God's was what he ought not to have said, and more than became him to say: for though a good man may defend himself against the calumnies of his enemies, by asserting his own righteousness, innocence, and integrity, and may desire the Lord to plead his cause against them, and judge him according to his righteousness and the integrity of his heart; but to attempt to make it out, that his cause is more righteous than the Lord's, is doing an ill thing. Now though Job had not expressed this in so many words, yet he had said that from whence this might by consequence be deduced; he had given great occasion for such an inference to be drawn from his speeches; for since he had spoken so largely of his innocence and integrity, and holy life, and of the hard usage nevertheless he had met with from God; and had represented his own case, as if he had behaved so well as to deserve better treatment at the hand of God than to be afflicted in the manner he was; that he had wrong done him, and complained of it, and could not be heard; his judgment was taken from him by the Lord; which was in effect to say, that his cause was better than the Lord's, and would bear a stricter examination than his; which to say was, exceeding bad and unbecoming; see Job 16:17. John Wesley 35:2 Thou saidst - Not that Job said this in express terms, but he said those things from which this might seem to follow, as that God had punished him more than he deserved. Robert Jamieson, A. R. Fausset and David Brown 35:2 (Job 35:1-16) more than--rather as in Job 9:2; Job 25:4 : "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; Job 16:12-17; Job 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.
35:335:3: եւ կամ ասես թէ մեղայ, զի՞նչ արարից[9445]։ [9445] Ոմանք. Եւ կամ ասիցես... զինչ եւս արարից։ 3 դու ո՞վ ես, որ ասում ես. “ Արդար եմ Տիրոջ առաջ”, կամ՝ “Մեղանչեցի, ի՞նչ անեմ”: 3 Քանզի դուն ըսիր՝ ‘Քեզի ի՞նչ օգուտ կ’ըլլայ. Մեղքէս աւելի ի՞նչ կը վաստկիմ’։ եւ կամ ասես թէ` Մեղայ, զի՞նչ արարից: 35:3: եւ կամ ասես թէ մեղայ, զի՞նչ արարից[9445]։ [9445] Ոմանք. Եւ կամ ասիցես... զինչ եւս արարից։ 3 դու ո՞վ ես, որ ասում ես. “ Արդար եմ Տիրոջ առաջ”, կամ՝ “Մեղանչեցի, ի՞նչ անեմ”: 3 Քանզի դուն ըսիր՝ ‘Քեզի ի՞նչ օգուտ կ’ըլլայ. Մեղքէս աւելի ի՞նչ կը վաստկիմ’։ zohrab-1805▾ eastern-1994▾ western am▾	35:335:3 Ты сказал: что пользы мне? и какую прибыль я имел бы пред тем, как если бы я и грешил? 35:3 ἢ η or; than ἐρεῖς ερεω.1 state; mentioned τί τις.1 who?; what? ποιήσω ποιεω do; make ἁμαρτών αμαρτανω sin 35:3 כִּֽי־ kˈî- כִּי that תֹ֭אמַר ˈṯōmar אמר say מַה־ mah- מָה what יִּסְכָּן־ yyiskon- סכן serve לָ֑ךְ lˈāḵ לְ to מָֽה־ mˈā- מָה what אֹ֝עִ֗יל ˈʔōʕˈîl יעל profit מֵֽ mˈē מִן from חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin 35:3. dixisti enim non tibi placet quod rectum est vel quid tibi proderit si ego peccaveroFor thou saidst: That which is right doth not please thee: or what will it profit thee if I sin? 3. That thou sayest, What advantage will it be unto thee? , What profit shall I have, more than if I had sinned? For thou saidst, What advantage will it be unto thee? [and], What profit shall I have, [if I be cleansed] from my sin: 35:3 Ты сказал: что пользы мне? и какую прибыль я имел бы пред тем, как если бы я и грешил? 35:3 ἢ η or; than ἐρεῖς ερεω.1 state; mentioned τί τις.1 who?; what? ποιήσω ποιεω do; make ἁμαρτών αμαρτανω sin 35:3 כִּֽי־ kˈî- כִּי that תֹ֭אמַר ˈṯōmar אמר say מַה־ mah- מָה what יִּסְכָּן־ yyiskon- סכן serve לָ֑ךְ lˈāḵ לְ to מָֽה־ mˈā- מָה what אֹ֝עִ֗יל ˈʔōʕˈîl יעל profit מֵֽ mˈē מִן from חַטָּאתִֽי׃ ḥaṭṭāṯˈî חַטָּאת sin 35:3. dixisti enim non tibi placet quod rectum est vel quid tibi proderit si ego peccavero For thou saidst: That which is right doth not please thee: or what will it profit thee if I sin? 3. That thou sayest, What advantage will it be unto thee? , What profit shall I have, more than if I had sinned? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:3: What advantage will it be unto thee? - As if he had said to God, "My righteousness cannot profit thee, nor do I find that it is of any benefit to myself." Or perhaps Elihu makes here a general assertion, which he afterwards endeavors to exemplify: Thou hast been reasoning how it may profit thee, and thou hast said, "What profit shall I have in righteousness more than in sin?" Albert Barnes: Notes on the Bible - 1834 35:3: For thou saidst - Another sentiment of a similar kind which Elihu proposes to examine. He had already adverted to this sentiment of Job in , and examined it at some length, and had shown in reply to it that God could not be unjust, and that there was great impropriety when man presumed to arraign the justice of the Most High. He now adverts to it again in order to show that God could not be benefited or injured by the conduct of man, and that he was, therefore, under no inducement to treat him otherwise than impartially. What advantage will it be unto thee? - see the notes at . The phrase "unto thee," refers to Job himself. He had said this to himself; or to his own soul. Such a mode of expression is not uncommon in the Scriptures. And, What profit shall I have if I be cleansed from my sin - Margin, "or, by it" more than by my sin."" The Hebrew will admit of either of these interpretations, and the sense is not materially varied. The idea is, that as to good treatment or securing the favor of God under the arrangements of his government, a man might just as well be wicked as righteous. He would be as likely to be prosperous in the world, and to experience the tokens of the divine favor. Job had by no means advanced such a sentiment; but he had maintained that he was treated "as if" he were a sinner; that the dealings of Providence were "not" in this world in accordance with the character of people; and this was interpreted by Elihu as maintaining that there was no advantage in being righteous, or that a man might as well be a sinner. It was for such supposed sentiments as these, that Elihu and the three friends of Job charged him with giving "answers" for wicked people, or maintaining opinions which went to sustain and encourage the wicked; see . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:3: what advantage: Job 9:21, Job 9:22, Job 10:15, Job 21:15, Job 31:2, Job 34:9; Psa 73:13; Mal 3:14 If I be cleansed from my sin: or, by it more than by my sin Job 35:4 John Gill 35:3 For thou saidst, what advantage will it be unto thee?.... Meaning that his righteousness, his holy life and conversation, were of no avail to him: he received no more benefit by being righteous than if he was wicked, since God destroyed one as well as another; and since his righteousness did not secure him from afflictions and calamities, it was of no advantage to him; he had not said so in so many words, but it is inferred from what he had said, Job 9:22. Man's own righteousness is of no advantage to him as to justification before God, and acceptance with him, nor in the business of salvation, or with respect to heaven and happiness, so as to give a right and title to it; bat is of great advantage in other respects; is for self-defence against the imputations and calumnies of wicked men; it makes a man honourable and respectable among men, when to live a vicious course of life is scandalous and reproachful; it gives pleasure and satisfaction to the mind, the testimony of a good conscience is matter of rejoicing; and such a man is free from the racks and tortures of an evil conscience others are distressed with; besides, good works are an evidence of the truth and genuineness of faith to others, and ornament the doctrines of the Gospel and a profession of them: and though a righteous man may be afflicted as others, yet in a different manner, in love and not in wrath, and always for his good; and, what profit shall one have, if I be cleansed from my sin? The words, "if I be cleansed", are a supplement, and seem necessary; so Mr. Broughton supplies. Sin is of a defiling nature, yet man may be cleansed from it, not by anything he can do, but only by the grace of. God and blood of Christ; and from such a cleansing profit arises. This fits a man for the service and worship of God, and for communion with him; gives him peace of mind, and makes him meet for heaven. This Job had not expressly said, and not at all in this sense, but it seems to be inferred from Job 9:29; where he is speaking of outward purity of life, and yet was plunged into the ditch of afflictions. Some render the words to this sense, as if there was no profit "by expiation of atonement for sin" (u); the same word signifying both sin and atonement for it: there is none but by the blood and sacrifice of Christ, and much profit arises from that; pardon of sin proceeds upon it, and this furnishes out much solid peace, joy, and comfort, Rom 5:10. Others, what profit by punishment for sin (w), unless to God? so sin is sometimes put for punishment; or through leaving sin and repenting of it (x). Now though these are not the causes of the pardon of sin, yet it is given and applied to such who do repent of it, confess and forsake it, Prov 28:13. Or by being "without sin" (y): no man is without sin; but a man may be without any gross and enormous crime he is chargeable with, or without living a vicious course of life; and this is profitable, as has been before observed. Jarchi's paraphrase is, "what shall I profit more by my righteousness than by my sin?'' which sense is followed by others: I may as well be wicked as righteous; I am not the better for it, since I am afflicted in the manner I am: my righteousness is of no profit to me; if to any, it is to God. To this Elihu returns an answer in the following verses. (u) "de expiatione mea", Mercerus, &c. "in expiando peccatum", Grotius; "pro piaculo venit", Cocceius; so Simeon Bar Tzemach in loc. (w) "Supplicio meo", Junius & Tremellius; "mucta pro illo aut poena", Cocceius; "ex poena peccati mei", Drusius; so Ben Gersom. (x) "Subaudi relicto", so Mercerus, Drusius; "remisso et per poenitentiam diluto", Munster. (y) "Absque peccato", i.e. "ita vivendo ut non perccom"; so some in Michaelis. John Wesley 35:3 Thou saidst - Another imputation upon God. Unto thee - Unto me; such changes of persons being frequent in the Hebrew language. What profit, &c. - God does not reward so much as I deserve. But it was not fair to charge this upon Job, which he had neither directly nor indirectly affirmed. Robert Jamieson, A. R. Fausset and David Brown 35:3 Rather, explanatory of "this" in Job 35:2, "That thou sayest (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" that is, more than if I had sinned (Job 34:9). Job had said that the wicked, who use these very words, do not suffer for it (Job 21:13-15); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (Job 19:28; Job 22:17).
35:435:4: Ե՛ս տաց քեզ պատասխանի, եւ երեցուն բարեկամացդ քոց[9446]։ [9446] Ոմանք. Եւ երեցունց բարե՛՛։ 4 Կը պատասխանեմ քեզ ու երեք բարեկամներիդ. 4 Ահա ես քեզի պատասխան կու տամ, Նաեւ քեզի հետ քու բարեկամներուդ Ես տաց քեզ պատասխանի, եւ ^[349]երեցուն բարեկամացդ քոց: 35:4: Ե՛ս տաց քեզ պատասխանի, եւ երեցուն բարեկամացդ քոց[9446]։ [9446] Ոմանք. Եւ երեցունց բարե՛՛։ 4 Կը պատասխանեմ քեզ ու երեք բարեկամներիդ. 4 Ահա ես քեզի պատասխան կու տամ, Նաեւ քեզի հետ քու բարեկամներուդ zohrab-1805▾ eastern-1994▾ western am▾	35:435:4 Я отвечу тебе и твоим друзьям с тобою: 35:4 ἐγὼ εγω I σοὶ σοι you δώσω διδωμι give; deposit ἀπόκρισιν αποκρισις response καὶ και and; even τοῖς ο the τρισὶν τρεις three φίλοις φιλος friend σου σου of you; your 35:4 אֲ֭נִי ˈʔᵃnî אֲנִי i אֲשִֽׁיבְךָ֣ ʔᵃšˈîvᵊḵˈā שׁוב return מִלִּ֑ין millˈîn מִלָּה word וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] רֵעֶ֥יךָ rēʕˌeʸḵā רֵעַ fellow עִמָּֽךְ׃ ʕimmˈāḵ עִם with 35:4. itaque ego respondebo sermonibus tuis et amicis tuis tecumTherefore I will answer thy words, and thy friends with thee. 4. I will answer thee, and thy companions with thee. I will answer thee, and thy companions with thee: 35:4 Я отвечу тебе и твоим друзьям с тобою: 35:4 ἐγὼ εγω I σοὶ σοι you δώσω διδωμι give; deposit ἀπόκρισιν αποκρισις response καὶ και and; even τοῖς ο the τρισὶν τρεις three φίλοις φιλος friend σου σου of you; your 35:4 אֲ֭נִי ˈʔᵃnî אֲנִי i אֲשִֽׁיבְךָ֣ ʔᵃšˈîvᵊḵˈā שׁוב return מִלִּ֑ין millˈîn מִלָּה word וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] רֵעֶ֥יךָ rēʕˌeʸḵā רֵעַ fellow עִמָּֽךְ׃ ʕimmˈāḵ עִם with 35:4. itaque ego respondebo sermonibus tuis et amicis tuis tecum Therefore I will answer thy words, and thy friends with thee. 4. I will answer thee, and thy companions with thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:4: I will answer thee - I will show thee the evil of a sinful way, and the benefit of righteousness; and supply what thy friends have omitted in their discourses with thee. Albert Barnes: Notes on the Bible - 1834 35:4: I will answer thee - Margin, "return to thee words." Elihu meant to explain this more fully than it had been done by the friends of Job, and to show where Job was in error. And thy companions with thee - Eliphaz, in , had taken up the same inquiry, and proposed to discuss the subject, but he had gone at once into severe charges against Job, and been drawn into language of harsh crimination, instead of making the matter clear, and Elihu now proposes to state just how it is, and to remove the objections of Job. It may be doubted, however, whether he was much more successful than Eliphaz had been. The doctrine of the future state, as it is Rev_ealed by Christianity, was needful to enable these speakers to comprehend and explain this subject. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:4: answer thee: Heb. return to thee words thy: Job 34:8; Pro 13:20 Job 35:5 Geneva 1599 35:4 I will answer thee, and thy (b) companions with thee. (b) Such as are in the same error. John Gill 35:4 I will answer thee, and thy companions with thee. Meaning not his three friends, as the Septuagint version expresses it; for they were not on the side of Job, and of the same sentiment with him, but rather on the side of Elihu; especially Eliphaz, who expresses much the same sentiment he does, Job 22:2; but all that were of the same mind with Job, whether present or absent, or in whatsoever part of the world; the answer he should return to him would serve for them all, and sufficiently confute such a bad notion of God, let it be embraced by whomsoever. Robert Jamieson, A. R. Fausset and David Brown 35:4 companions--those entertaining like sentiments with thee (Job 34:8, Job 34:36).
35:535:5: Հայեա՛ց յերկինս եւ տե՛ս. նշմարեա՛ զամպս՝ ո՞րչափ բա՛րձր են ՚ի քէն։ 5 երկնքի՛ն նայիր ու տե՛ս, նկատի՛ր ամպերը. քեզնից որքա՜ն բարձր են: 5 Երկինք նայէ՛ ու տե՛ս. Ամպերը դիտէ՛, որոնք քեզմէ աւելի բարձր են։ Հայեաց յերկինս եւ տես, նշմարեա զամպս` ո՛րչափ բարձր են ի քէն: 35:5: Հայեա՛ց յերկինս եւ տե՛ս. նշմարեա՛ զամպս՝ ո՞րչափ բա՛րձր են ՚ի քէն։ 5 երկնքի՛ն նայիր ու տե՛ս, նկատի՛ր ամպերը. քեզնից որքա՜ն բարձր են: 5 Երկինք նայէ՛ ու տե՛ս. Ամպերը դիտէ՛, որոնք քեզմէ աւելի բարձր են։ zohrab-1805▾ eastern-1994▾ western am▾	35:535:5 взгляни на небо и смотри; воззри на облака, они выше тебя. 35:5 ἀνάβλεψον αναβλεπω look up; see again εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even ἰδέ οραω view; see κατάμαθε καταμανθανω study; learn about δὲ δε though; while νέφη νεφος cloud mass ὡς ως.1 as; how ὑψηλὰ υψηλος high; lofty ἀπὸ απο from; away σοῦ σου of you; your 35:5 הַבֵּ֣ט habbˈēṭ נבט look at שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens וּ û וְ and רְאֵ֑ה rᵊʔˈē ראה see וְ wᵊ וְ and שׁ֥וּר šˌûr שׁור regard שְׁ֝חָקִ֗ים ˈšḥāqˈîm שַׁחַק dust גָּבְה֥וּ gāvᵊhˌû גָּבַהּ be high מִמֶּֽךָּ׃ mimmˈekkā מִן from 35:5. suspice caelum et intuere et contemplare aethera quod altior te sitLook up to heaven and see, and behold the sky, that it is higher than thee. 5. Look unto the heavens, and see; and behold the skies, which are higher than thou. Look unto the heavens, and see; and behold the clouds [which] are higher than thou: 35:5 взгляни на небо и смотри; воззри на облака, они выше тебя. 35:5 ἀνάβλεψον αναβλεπω look up; see again εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even ἰδέ οραω view; see κατάμαθε καταμανθανω study; learn about δὲ δε though; while νέφη νεφος cloud mass ὡς ως.1 as; how ὑψηλὰ υψηλος high; lofty ἀπὸ απο from; away σοῦ σου of you; your 35:5 הַבֵּ֣ט habbˈēṭ נבט look at שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens וּ û וְ and רְאֵ֑ה rᵊʔˈē ראה see וְ wᵊ וְ and שׁ֥וּר šˌûr שׁור regard שְׁ֝חָקִ֗ים ˈšḥāqˈîm שַׁחַק dust גָּבְה֥וּ gāvᵊhˌû גָּבַהּ be high מִמֶּֽךָּ׃ mimmˈekkā מִן from 35:5. suspice caelum et intuere et contemplare aethera quod altior te sit Look up to heaven and see, and behold the sky, that it is higher than thee. 5. Look unto the heavens, and see; and behold the skies, which are higher than thou. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-8. Человек не в состоянии изменить облака, - увеличить или уменьшать их блеск. Тем более бесконечно великий и всесовершенный Бог ничего не получает от добрых и злых дел человека (ср. VII:20; XXII:2: и д. ; Пс XV:2). Он не был бы Богом, если бы изменялся в зависимости от его добродетели и нечестия; их последствия - польза и вред сказываются только на людях (ст. 8). Adam Clarke: Commentary on the Bible - 1831 35:5: Look unto the heavens - These heavens, and their host, God has created: the bare sight of them is sufficient to show thee that God is infinitely beyond thee in wisdom and excellence. Behold the clouds - שחקים shechakim, the ethers, (Vulgate, aethera), from שחק shachak, to contend, fight together: the agitated or conflicting air and light; the strong agitation of these producing both light and heat. Look upon these, consider them deeply, and see and acknowledge the perfections of the Maker. Albert Barnes: Notes on the Bible - 1834 35:5: Look unto the heavens, and see - This is the commencement of the reply which Elihu makes to the sentiment which he had understood Job to advance, and which Eliphaz had proposed formerly to examine. The general object of the reply is, to show that God is so great that he cannot be affected with human conduct, and that he has no interest in treating people otherwise than according to character. He is so exalted that their conduct cannot reach and affect his happiness. It ought to be "presumed," therefore, since there is no motive to the contrary, that the dealings of God with people would be impartial, and that there "would" be an advantage in serving him - not because people could lay him under "obligation," but because it was right and proper that such advantage should accrue to them. To impress this view on the mind, Elihu directs Job and his friends to look to the heavens - so lofty, grand, and sublime; to reflect how much higher they are than man; and to remember that the great Creator is "above" all those heavens, and "thus" to see that he is so far cxalted that he is not dependent on man; that he cannot be affected by the righteousness or wickedness of his creatures; that his happiness is not dependent on them, and consequently that it is to bc presumed that he would act impartially, and treat all people as they deserved. There "would" be, therefore, an advantage in serving God. And behold the clouds - Also far above us, and seeming to float in the heavens. The sentiment here is, that one view of the astonishing display of wisdom and power above us must extinguish every feeling that he will be influenced in his dealings as people are in theirs, or that he can gain or suffer anything by the good or bad behavior of his creatures. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:5: Look: Job 22:12, Job 25:5, Job 25:6, Job 36:26-33, Job 37:1-5, Job 37:22, Job 37:23; Kg1 8:27; Psa 8:3, Psa 8:4; Isa 40:22, Isa 40:23, Isa 55:9 the clouds: Job 36:29, Job 37:16; Nah 1:3 Job 35:6 Carl Friedrich Keil and Franz Delitzsch 35:5 5 Look towards heaven and see, And behold the ethereal heights: they are high above thee. 6 If thou sinnest, what dost thou effect with Him? And if thy transgressions are many, what doest thou to Him? 7 If thou art righteous, what dost thou give Him, Or what doth He take from thy hand? 8 To man like thee thy godlessness availeth, And to thee, a son of man, thy righteousness. Towards heaven he is to direct his gaze, to obtain from the height of heaven a notion of the exaltation of God who dwells above the heavens. The combination הבּיט וראה is like Ps 80:15 and freq. שׁחקים (שׁחק, Arab. sḥq, to rub in pieces, make thin, therefore the opposite of עבים) are the thin transparent strata of the atmosphere above the hanging clouds. מן after גּבהּ denotes the height that is on the opposite side to the beholder. From the exaltation of God it is then further inferred that it is impossible to exercise any human influence upon Him, by which He might suffer. The pointing wavers here between תּפעל (the common fut. form) and תּפעל(as a contraction of תּפעל after the form אזעם, Num 23:8). Human wrong or right doing neither diminishes nor increases His blessedness; injury or advantage is only on the side of man, from whom it proceeds. Others, whom his conduct affect, are not included in Job 35:8 : righteous or ungodly doing, Elihu means to say, as such and with its consequences, belongs solely to the doer himself, the man "like thee" (לאישׁ with Munach, כּמוך with Munach), the son of man, i.e., man, capable of evil as of good, and who always, after deciding in favour of the latter or the former, determines his fortune or misfortune, in distinction from God, who ever remains unchangeably the same in His perfect righteousness. What Elihu here says we have already heard from Eliphaz, Job 22:2., and Job even expresses himself similarly in Job 7:20; but to Elihu's mind it all becomes for Job new and powerful motives to quiet submission, for what objection should Job raise in justification of his complaints concerning his affliction against such sentiments as these, that goodness bears its reward and evil its punishment in itself, and that God's reward of goodness is not a work of indebtedness, nor His punishment of evil a work of necessity? Before such truth he must really hold his peace. Geneva 1599 35:5 Look unto the heavens, and see; and behold the (c) clouds [which] are higher than thou. (c) If you cannot control the clouds, will you presume to instruct God? John Gill 35:5 Look unto the heavens, and see,.... The firmament of heaven, in which are the sun and moon and stars: and behold the clouds which are higher than thou; the clouds of the air or sky, which are lower than the starry heavens, yet these were higher than Job, and much more the starry heavens: but because the word has the signification of "thinness", which does not so well agree with the clouds, which are thick substances, condensed air; some take it to be meant of the supreme region of the heavens, which is pure and thin; so Sephorno: and Job is directed to look to these, not as stargazers do, such as are given to judicial astrology, to judge of the fates of men and kingdoms; but rather thereby to be led to the contemplation of God the author of them, and the glorious perfections of his being they display; and chiefly to observe the height of them, that they were out of his reach, and he could neither help them nor hurt them; that he could neither increase nor diminish the light of the celestial bodies, which he could only behold; nor either advance or hinder their course, nor in the least add to or abate their influence and efficacy; and if he could neither be beneficial nor harmful to them, how was it possible that he could be of any advantage or detriment to God, by any actions of his, good or bad, who is higher and out of sight? This is the answer Elihu in general returned, he more particularly replies as follows. John Wesley 35:5 Clouds, &c. - They are far above us, and God is far above them. How much then is he out of the reach either of our sins or our services? Robert Jamieson, A. R. Fausset and David Brown 35:5 Elihu like Eliphaz (Job 22:2-3, Job 22:12) shows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by sin. behold the clouds, which are higher than thou--spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.
35:635:6: Եթէ մեղար՝ զի՞նչ գործեսցես, եւ եթէ բազում անօրինեցա՛ր՝ զի՞նչ կարօղ ես առնել։ 6 Եթէ մեղք ես գործել, ի՞նչ ես անելու, ու եթէ բազում անիրաւութիւններ ես կատարել, ի՞նչ կարող ես անել: 6 Եթէ դուն մեղք գործես, Անոր դէմ ի՞նչ ըրած կ’ըլլաս Ու երբ քու անօրէնութիւններդ շատնան, Անոր ի՞նչ կ’ընես։ Եթէ մեղար` զի՞նչ գործեսցես^[350], եւ եթէ բազում անօրինեցար` զի՞նչ կարօղ ես առնել^[351]: 35:6: Եթէ մեղար՝ զի՞նչ գործեսցես, եւ եթէ բազում անօրինեցա՛ր՝ զի՞նչ կարօղ ես առնել։ 6 Եթէ մեղք ես գործել, ի՞նչ ես անելու, ու եթէ բազում անիրաւութիւններ ես կատարել, ի՞նչ կարող ես անել: 6 Եթէ դուն մեղք գործես, Անոր դէմ ի՞նչ ըրած կ’ըլլաս Ու երբ քու անօրէնութիւններդ շատնան, Անոր ի՞նչ կ’ընես։ zohrab-1805▾ eastern-1994▾ western am▾	35:635:6 Если ты грешишь, что делаешь ты Ему? и если преступления твои умножаются, что причиняешь ты Ему? 35:6 εἰ ει if; whether ἥμαρτες αμαρτανω sin τί τις.1 who?; what? πράξεις πρασσω act; enact εἰ ει if; whether δὲ δε though; while καὶ και and; even πολλὰ πολυς much; many ἠνόμησας ανομεω who?; what? δύνασαι δυναμαι able; can ποιῆσαι ποιεω do; make 35:6 אִם־ ʔim- אִם if חָ֭טָאתָ ˈḥāṭāṯā חטא miss מַה־ mah- מָה what תִּפְעָל־ tifʕol- פעל make בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and רַבּ֥וּ rabbˌû רבב be much פְ֝שָׁעֶ֗יךָ ˈfšāʕˈeʸḵā פֶּשַׁע rebellion מַה־ mah- מָה what תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לֹּֽו׃ llˈô לְ to 35:6. si peccaveris quid ei nocebis et si multiplicatae fuerint iniquitates tuae quid facies contra eumIf thou sin, what shalt thou hurt him? and if thy iniquities be multiplied, what shalt thou do against him? 6. If thou hast sinned, what doest thou against him? and if thy transgressions be multiplied, what doest thou unto him. If thou sinnest, what doest thou against him? or [if] thy transgressions be multiplied, what doest thou unto him: 35:6 Если ты грешишь, что делаешь ты Ему? и если преступления твои умножаются, что причиняешь ты Ему? 35:6 εἰ ει if; whether ἥμαρτες αμαρτανω sin τί τις.1 who?; what? πράξεις πρασσω act; enact εἰ ει if; whether δὲ δε though; while καὶ και and; even πολλὰ πολυς much; many ἠνόμησας ανομεω who?; what? δύνασαι δυναμαι able; can ποιῆσαι ποιεω do; make 35:6 אִם־ ʔim- אִם if חָ֭טָאתָ ˈḥāṭāṯā חטא miss מַה־ mah- מָה what תִּפְעָל־ tifʕol- פעל make בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and רַבּ֥וּ rabbˌû רבב be much פְ֝שָׁעֶ֗יךָ ˈfšāʕˈeʸḵā פֶּשַׁע rebellion מַה־ mah- מָה what תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לֹּֽו׃ llˈô לְ to 35:6. si peccaveris quid ei nocebis et si multiplicatae fuerint iniquitates tuae quid facies contra eum If thou sin, what shalt thou hurt him? and if thy iniquities be multiplied, what shalt thou do against him? 6. If thou hast sinned, what doest thou against him? and if thy transgressions be multiplied, what doest thou unto him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:6: If thou sinnest - God is not benefited by thy righteousness, nor injured by thy iniquity, howsoever multiplied it may be. Albert Barnes: Notes on the Bible - 1834 35:6: If thou sinnest, what doest thou against him? - This should not be interpreted as designed to justify sin, or as saying that there is no evil in it, or that God does not regard it. That is not the point or scope of the remark of Elihu. His object is to show that God is not influenced in his treatment of his creatures as people are in their treatment of each other. He has no "interest" in being partial, or in treating them otherwise than they deserve. If they sin against him his happiness is not so marred that he is under any inducement to interpose "by passion," or in any other way than that which is "right." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:6: Pro 8:36, Pro 9:12; Jer 7:19 Job 35:7 Geneva 1599 35:6 If thou sinnest, what doest thou (d) against him? or [if] thy transgressions be multiplied, what doest thou unto him? (d) Neither does your sin hurt God, nor your justice profit him: for he will be glorified without you. John Gill 35:6 If thou sinnest, what dost thou against him?.... Sin is expressly said to be against God, Ps 51:4; it is contrary to his nature, as any opposites can be to each other: it is against his law, a breach and violation of it; and so against his supreme legislative power and authority, and a contempt of it; it is what he is angry with and is provoked by, being what he hates and abhors, and is abominable in his sight. But then he cannot be supposed to be so affected with it to be ruffled and discomposed, or his peace be disturbed, and his happiness in the least broke in upon; for affections are only attributed to him after the manner of men; much less is he so affected hereby as to be hurt or in danger of being destroyed, nor even of being dethroned: men can no more reach him by any hostile action of theirs, such as sin is, than they can reach the sun and stop its course, lessen its light or pluck it from its orbit. Or, "what canst thou work for him?" as Mr. Broughton; by way of atonement or satisfaction for sin? Nothing at all; see Job 7:20; but the other sense is best; or if thy transgressions be multiplied, what dost thou unto him? As he is not hurt by a slight single sin, a failing or infirmity, an error or mistake, common to men, as the preceding word may signify; so not by greater sins, presumptuous ones, gross enormities, rebellions against God, overt acts of treason against the Almighty, and these multiplied and heaped up even unto heaven; for though by these the name of God is profaned and blasphemed, and he is dishonoured and despised, and his manifestative glory is eclipsed, or he has not the honour given him that is due unto him; yet his essential glory is untarnished, unsullied, and unhurt, no more than the sun by an eclipse; he is the same without any variableness or shadow of turning, as well as is over all blessed for ever. And, indeed, his manifestative glory in many instances receives a lustre, through his power, wisdom, and goodness, overruling the sins of men for the display of it; as the fall of the first Adam made way for the sending of Christ the Saviour, in which God has shown forth the exceeding riches of his grace; and as his mercy and grace are displayed in the pardon of sin, and his power and justice in the punishment of sin and sinners; and his patience and longsuffering in bearing with them. Robert Jamieson, A. R. Fausset and David Brown 35:6 what doest--how canst thou affect Him? unto him--that can hurt Him? (Jer 7:19; Prov 8:36).
35:735:7: ※ Արդ եթէ արդար իցես՝ զի՞նչ տացես նմա, ※ կամ զի՞նչ առցէ ՚ի ձեռաց քոց։ 7 Արդ, եթէ արդար ես, ի՞նչ ես տալու Նրան, կամ ինքն ի՞նչ է ստանալու քո ձեռքից: 7 Եթէ արդար ես՝ Անոր ի՞նչ կու տաս, Կամ անիկա քու ձեռքէդ ի՞նչ կ’առնէ։ Արդ եթէ արդար իցես` զի՞նչ տացես նմա, կամ զի՞նչ առցէ ի ձեռաց քոց: 35:7: ※ Արդ եթէ արդար իցես՝ զի՞նչ տացես նմա, ※ կամ զի՞նչ առցէ ՚ի ձեռաց քոց։ 7 Արդ, եթէ արդար ես, ի՞նչ ես տալու Նրան, կամ ինքն ի՞նչ է ստանալու քո ձեռքից: 7 Եթէ արդար ես՝ Անոր ի՞նչ կու տաս, Կամ անիկա քու ձեռքէդ ի՞նչ կ’առնէ։ zohrab-1805▾ eastern-1994▾ western am▾	35:735:7 Если ты праведен, что даешь Ему? или что получает Он от руки твоей? 35:7 ἐπεὶ επει since; otherwise δὲ δε though; while οὖν ουν then δίκαιος δικαιος right; just εἶ ειμι be τί τις.1 who?; what? δώσεις διδωμι give; deposit αὐτῷ αυτος he; him ἢ η or; than τί τις.1 who?; what? ἐκ εκ from; out of χειρός χειρ hand σου σου of you; your λήμψεται λαμβανω take; get 35:7 אִם־ ʔim- אִם if צָ֭דַקְתָּ ˈṣāḏaqtā צדק be just מַה־ mah- מָה what תִּתֶּן־ titten- נתן give לֹ֑ו lˈô לְ to אֹ֥ו ʔˌô אֹו or מַה־ mah- מָה what מִ mi מִן from יָּדְךָ֥ yyāḏᵊḵˌā יָד hand יִקָּֽח׃ yiqqˈāḥ לקח take 35:7. porro si iuste egeris quid donabis ei aut quid de manu tua accipietAnd if thou do justly, what shalt thou give him, or what shall he receive of thy hand? 7. If thou be righteous, what givest thou him? or what receiveth he of thine hand? If thou be righteous, what givest thou him? or what receiveth he of thine hand: 35:7 Если ты праведен, что даешь Ему? или что получает Он от руки твоей? 35:7 ἐπεὶ επει since; otherwise δὲ δε though; while οὖν ουν then δίκαιος δικαιος right; just εἶ ειμι be τί τις.1 who?; what? δώσεις διδωμι give; deposit αὐτῷ αυτος he; him ἢ η or; than τί τις.1 who?; what? ἐκ εκ from; out of χειρός χειρ hand σου σου of you; your λήμψεται λαμβανω take; get 35:7 אִם־ ʔim- אִם if צָ֭דַקְתָּ ˈṣāḏaqtā צדק be just מַה־ mah- מָה what תִּתֶּן־ titten- נתן give לֹ֑ו lˈô לְ to אֹ֥ו ʔˌô אֹו or מַה־ mah- מָה what מִ mi מִן from יָּדְךָ֥ yyāḏᵊḵˌā יָד hand יִקָּֽח׃ yiqqˈāḥ לקח take 35:7. porro si iuste egeris quid donabis ei aut quid de manu tua accipiet And if thou do justly, what shalt thou give him, or what shall he receive of thy hand? 7. If thou be righteous, what givest thou him? or what receiveth he of thine hand? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 35:7: If thou be righteous, what givest thou him? - The same sentiment substantially as in the pRev_ious verses. It is, that God is supreme and independent. He does not desire such benefits from the services of his friends and is not so dependent on them; as to be induced to interpose in their favor, in any way beyond what is strictly proper. It is to be presumed, therefore, that he will deal with them according to what is right, and as it is right that they should experience proofs of his favor, it followed that there "would be" advantage in serving him, and in being delivered from sin; that it "would be" better to be holy than to lead a life of transgression. This reasoning seems to be somewhat abstract, but it is correct, and is as sound now as it was in the time of Elihu. There is no reason why God should not treat people according to their character. He is not so under obligations to his friends, and has not such cause to dread his foes; he does not derive so much benefit from the one, or receive such injury from the other, that he is under any inducement to swerve from strict justice; and it follows, therefore, that where there ought to be reward there will be, where there ought to be punishment there will be, and consequently that there is an advantage in being righteous. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:7: Job 22:2, Job 22:3; Ch1 29:14; Psa 16:2; Pro 9:12; Rom 11:35 Job 35:8 John Gill 35:7 If thou be righteous, what givest thou him?.... All righteousness is of God that any creatures have. What the angels in heaven have, or Adam had in a state of innocence; or what believers in Christ have in and from him; his righteousness imputed to them is of God; the grace of righteousness, or holiness, imparted to them and implanted in them, is from him; and it is under the influence of his Spirit, and by his grace and strength, they do works of righteousness externally; and therefore can give nothing to him of their own, nor does he need any, being God all sufficient; even the goodness of his Son does not extend to him, but to the saints, Ps 16:2; much less any goodness of theirs: their best works of righteousness are due to him, and not gifts; and though they may contribute to his manifestative glory, both in them that do them and in others that see them, they can add nothing to the essential glory of God; or what receiveth he of thine hand? He can receive nothing but what he has given, or what he has a prior right to and is his due, and so cannot be laid under any obligation to man by what he does; nor can man merit anything at his hand, not even the least temporal mercy, and much less spiritual ones and everlasting life: and what notice God is pleased to take of the good works of men, in away of reward, is not of debt, but of grace, and entirely owing to his goodness; and does not arise from any intrinsic worth in them, or from any advantage to him by them. Robert Jamieson, A. R. Fausset and David Brown 35:7 (Ps 16:2; Prov 9:12; Lk 17:10).
35:835:8: ※ Առն նմանոյ քեզ ամպարշտութիւնն քո, եւ որդւոյ մարդոյ արդարութիւնն քո[9447]։ [9447] Ոմանք. Աննմանոյ քեզ ամբարշ՛՛։ Յօրինակին պակասէր. Եւ որդւոյ մարդոյ արդա՛՛։ 8 Ամբարշտութիւնդ՝ քեզ նման մարդկանց, արդարութիւնդ էլ՝ մարդու որդիների համար օգուտ չունեն: 8 Քու ամբարշտութիւնդ քեզի պէս մարդուն Ու արդարութիւնդ մարդու որդիին օգուտ չունին։ Առն նմանոյ քեզ ամպարշտութիւնն քո, եւ որդւոյ մարդոյ արդարութիւնն քո: 35:8: ※ Առն նմանոյ քեզ ամպարշտութիւնն քո, եւ որդւոյ մարդոյ արդարութիւնն քո[9447]։ [9447] Ոմանք. Աննմանոյ քեզ ամբարշ՛՛։ Յօրինակին պակասէր. Եւ որդւոյ մարդոյ արդա՛՛։ 8 Ամբարշտութիւնդ՝ քեզ նման մարդկանց, արդարութիւնդ էլ՝ մարդու որդիների համար օգուտ չունեն: 8 Քու ամբարշտութիւնդ քեզի պէս մարդուն Ու արդարութիւնդ մարդու որդիին օգուտ չունին։ zohrab-1805▾ eastern-1994▾ western am▾	35:835:8 Нечестие твое относится к человеку, как ты, и праведность твоя к сыну человеческому. 35:8 ἀνδρὶ ανηρ man; husband τῷ ο the ὁμοίῳ ομοιος like; similar to σου σου of you; your ἡ ο the ἀσέβειά ασεβεια irreverence σου σου of you; your καὶ και and; even υἱῷ υιος son ἀνθρώπου ανθρωπος person; human ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing σου σου of you; your 35:8 לְ lᵊ לְ to אִישׁ־ ʔîš- אִישׁ man כָּמֹ֥וךָ kāmˌôḵā כְּמֹו like רִשְׁעֶ֑ךָ rišʕˈeḵā רֶשַׁע guilt וּ û וְ and לְ lᵊ לְ to בֶן־ ven- בֵּן son אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind צִדְקָתֶֽךָ׃ ṣiḏqāṯˈeḵā צְדָקָה justice 35:8. homini qui similis tui est nocebit impietas tua et filium hominis adiuvabit iustitia tuaThy wickedness may hurt a man that is like thee: and thy justice may help the son of man. 8. Thy wickedness a man as thou art; and thy righteousness a son of man. Thy wickedness [may hurt] a man as thou [art]; and thy righteousness [may profit] the son of man: 35:8 Нечестие твое относится к человеку, как ты, и праведность твоя к сыну человеческому. 35:8 ἀνδρὶ ανηρ man; husband τῷ ο the ὁμοίῳ ομοιος like; similar to σου σου of you; your ἡ ο the ἀσέβειά ασεβεια irreverence σου σου of you; your καὶ και and; even υἱῷ υιος son ἀνθρώπου ανθρωπος person; human ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing σου σου of you; your 35:8 לְ lᵊ לְ to אִישׁ־ ʔîš- אִישׁ man כָּמֹ֥וךָ kāmˌôḵā כְּמֹו like רִשְׁעֶ֑ךָ rišʕˈeḵā רֶשַׁע guilt וּ û וְ and לְ lᵊ לְ to בֶן־ ven- בֵּן son אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind צִדְקָתֶֽךָ׃ ṣiḏqāṯˈeḵā צְדָקָה justice 35:8. homini qui similis tui est nocebit impietas tua et filium hominis adiuvabit iustitia tua Thy wickedness may hurt a man that is like thee: and thy justice may help the son of man. 8. Thy wickedness a man as thou art; and thy righteousness a son of man. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:8: Thy wickedness may hurt - It is better to translate this literally: To a man like thyself is thy wickedness: And to the son of man, thy righteousness: That is: - Thou mayest injure thyself and others by thy wickedness, And thou mayest benefit both by thy righteousness; But God thou canst neither hurt nor profit. Albert Barnes: Notes on the Bible - 1834 35:8: Thy wickedness may hurt a Man as thou art - That is, it may injure him, but not God. He is too far exalted above man, and too independent of man in his sources of happiness, to be affected by what he can do. The object of the whole passage -8 is, to show that God is independent of people, and is not governed in his dealings with them on the principles which regulate their conduct with each other. One man may be greatly benefited by the conduct of another, and may feel under obligation to reward him for it; or he maybe greatly injured in his person, property, or reputation, by another, and will endeavor to avenge himself. But nothing of this kind can happen to God. If he rewards, therefore, it must be of his grace and mercy, not because he is laid under obligation; if he inflicts chastisement, it must be because people deserve it, and not because God has been injured. In this reasoning Elihu undoubtedly refers to Job, whom he regards as having urged a "claim" to a different kind of treatment, because he supposed that he "deserved" it. The general principle of Elihu is clearly correct, that God is entirely independent of human beings; that neither our good nor evil conduct can effect his happiness, and that consequently his dealings with us are those of impartial justice. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:8: may hurt: Jos 7:1-5, Jos 22:20; Ecc 9:18; Jon 1:12 may profit: Job 42:8; Gen 12:2, Gen 18:24-33, Gen 19:29; Psa 106:23, Psa 106:30; Eze 22:30; Act 27:24; Heb 11:7 Job 35:9 John Gill 35:8 Thy wickedness may hurt a man as thou art,.... But not God: a man may hurt himself by his wickedness; his body, by bringing various diseases upon it, through debauchery and intemperance; his family and estate, by wasting it; his soul, for every sin is a wrong and injury to a man's soul, and exposes it to ruin and destruction: and sin does even a good man harm, since it breaks in upon his peace, and hinders his communion with God; and the wickedness of men may harm others like themselves, frail, mortal, sinful creatures, and easily led aside by ill examples; as well as there are many sins which do injury to the persons, families, and estates of others, as murder, adultery, theft, &c. and since sin is harmful to others, God resents it, and punishes for it, though, strictly speaking, it cannot harm him in the sense before given; and thy righteousness may profit the son of man; may profit a man himself (, Job 35:3), and others, but neither for justification before God; but godliness is profitable to a man's self, both for this life and that to come, and good works are profitable to other men; for what reasons they are to be performed and maintained, see Ti1 4:8. Some are of real and direct profit to men, as acts of beneficence to them, and all as being examples to them; but then no works of righteousness can be profitable to God, they adding nothing to him; which is what Elihu undertook to answer to.
35:935:9: ※ ՚Ի բազմութենէ զրպարտեալք աղաղակեսցեն ՚ի բազկէ բազմաց[9448]։ [9448] Բազումք կրկնեն. Զրպարտեալք աղաղակեսցեն. աղաղակեսցեն ՚ի բազկէ։ 9 Շատերի կողմից զրպարտուածները կ’աղաղակեն, ձայն կը բարձրացնեն շատերի բռունցքի պատճառով: 9 Անիրաւութիւններուն շատութենէն կը բողոքեն, Բռնաւորներուն բազուկին համար կ’աղաղակեն։ Ի բազմութենէ զրպարտեալք աղաղակեսցեն, աղաղակեսցեն ի բազկէ բազմաց: 35:9: ※ ՚Ի բազմութենէ զրպարտեալք աղաղակեսցեն ՚ի բազկէ բազմաց[9448]։ [9448] Բազումք կրկնեն. Զրպարտեալք աղաղակեսցեն. աղաղակեսցեն ՚ի բազկէ։ 9 Շատերի կողմից զրպարտուածները կ’աղաղակեն, ձայն կը բարձրացնեն շատերի բռունցքի պատճառով: 9 Անիրաւութիւններուն շատութենէն կը բողոքեն, Բռնաւորներուն բազուկին համար կ’աղաղակեն։ zohrab-1805▾ eastern-1994▾ western am▾	35:935:9 От множества притеснителей стонут притесняемые, и от руки сильных вопиют. 35:9 ἀπὸ απο from; away πλήθους πληθος multitude; quantity συκοφαντούμενοι συκοφαντεω inform against; extort κεκράξονται κραζω cry βοήσονται βοαω scream; shout ἀπὸ απο from; away βραχίονος βραχιων arm πολλῶν πολυς much; many 35:9 מֵ֭ ˈmē מִן from רֹב rˌōv רֹב multitude עֲשׁוּקִ֣ים ʕᵃšûqˈîm עֲשׁוּקִים oppression יַזְעִ֑יקוּ yazʕˈîqû זעק cry יְשַׁוְּע֖וּ yᵊšawwᵊʕˌû שׁוע cry מִ mi מִן from זְּרֹ֣ועַ zzᵊrˈôₐʕ זְרֹועַ arm רַבִּֽים׃ rabbˈîm רַב much 35:9. propter multitudinem calumniatorum clamabunt et heiulabunt propter vim brachii tyrannorumBy reason of the multitude of oppressors they shall cry out: and shall wail for the violence of the arm of tyrants. 9. By reason of the multitude of oppressions they cry out; they cry for help by reason of the arm of the mighty. By reason of the multitude of oppressions they make [the oppressed] to cry: they cry out by reason of the arm of the mighty: 35:9 От множества притеснителей стонут притесняемые, и от руки сильных вопиют. 35:9 ἀπὸ απο from; away πλήθους πληθος multitude; quantity συκοφαντούμενοι συκοφαντεω inform against; extort κεκράξονται κραζω cry βοήσονται βοαω scream; shout ἀπὸ απο from; away βραχίονος βραχιων arm πολλῶν πολυς much; many 35:9 מֵ֭ ˈmē מִן from רֹב rˌōv רֹב multitude עֲשׁוּקִ֣ים ʕᵃšûqˈîm עֲשׁוּקִים oppression יַזְעִ֑יקוּ yazʕˈîqû זעק cry יְשַׁוְּע֖וּ yᵊšawwᵊʕˌû שׁוע cry מִ mi מִן from זְּרֹ֣ועַ zzᵊrˈôₐʕ זְרֹועַ arm רַבִּֽים׃ rabbˈîm רַב much 35:9. propter multitudinem calumniatorum clamabunt et heiulabunt propter vim brachii tyrannorum By reason of the multitude of oppressors they shall cry out: and shall wail for the violence of the arm of tyrants. 9. By reason of the multitude of oppressions they cry out; they cry for help by reason of the arm of the mighty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Возражением против изложенного Елиуем взгляда является ссылка на то, что Господь не слышит жалобных воплей угнетенных (XXIV:12): благочестие бесполезно. К разбору данного положения и переходит теперь Елиуй. Matthew Henry: Concise Commentary on the Whole Bible - 1706 9 By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. 10 But none saith, Where is God my maker, who giveth songs in the night; 11 Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? 12 There they cry, but none giveth answer, because of the pride of evil men. 13 Surely God will not hear vanity, neither will the Almighty regard it. Elihu here returns an answer to another word that Job had said, which, he thought, reflected much upon the justice and goodness of God, and therefore ought not to pass without a remark. Observe, I. What it was that Job complained of; it was this, That God did not regard the cries of the oppressed against their oppressors (v. 9): "By reason of the multitude of oppressions, the many hardships which proud tyrants put upon poor people and the barbarous usage they give them, they make the oppressed to cry; but it is to no purpose: God does not appear to right them. They cry out, they cry on still, by reason of the arm of the mighty, which lies heavily upon them." This seems to refer to those words of Job (ch. xxiv. 12), Men groan from out of the city, and the soul of the wounded cries out against the oppressors, yet God lays not folly to them, does not reckon with them for it. This is a thing that Job knows not what to make of, nor how to reconcile to the justice of God and his government. Is there a righteous God, and can it be that he should so slowly hear, so slowly see? II. How Elihu solves the difficulty. If the cries of the oppressed be not heard, the fault is not in God; he is ready to hear and help them. But the fault is in themselves; they ask and have not, but it is because they ask amiss, James iv. 3. They cry out by reason of the arm of the mighty, but it is a complaining cry, a wailing cry, not a penitent praying cry, the cry of nature and passion, not of grace. See Hos. vii. 14,, They have not cried unto me with their heart when they howled upon their beds. How then can we expect that they should be answered and relieved? 1. They do not enquire after God, nor seek to acquaint themselves with him, under their affliction (v. 10): But none saith, Where is God my Maker? Afflictions are sent to direct and quicken us to enquire early after God, Ps. lxxxviii. 34. But many that groan under great oppressions never mind God, nor take notice of his hand in their troubles; if they did, they would bear their troubles more patiently and be more benefited by them. Of the many that are afflicted and oppressed, few get the good they might get by their affliction. It should drive them to God, but how seldom is this the case! It is lamentable to see so little religion among the poor and miserable part of mankind. Every one complains of his troubles; but none saith, Where is God my Maker? that is, none repent of their sins, none return to him that smites them, none seek the face and favour of God, and that comfort in him which would balance their outward afflictions. They are wholly taken up with the wretchedness of their condition, as if that would excuse them in living without God in the world which should engage them to cleave the more closely to him. Observe, (1.) God is our Maker, the author of our being, and, under that notion, it concerns us to regard and remember him, Eccl. xii. 1. God my makers, in the plural number, which some think is, if not an indication, yet an intimation, of the Trinity of persons in the unity of the Godhead. Let us make man. (2.) It is our duty therefore to enquire after him. Where is he, that we may pay our homage to him, may own our dependence upon him and obligations to him? Where is he, that we may apply to him for maintenance and protection, may receive law from him, and may seek our happiness in his favour, from whose power we received our being? (3.) It is to be lamented that he is so little enquired after by the children of men. All are asking, Where is mirth? Where is wealth? Where is a good bargain? But none ask, Where is God my Maker? 2. They do not take notice of the mercies they enjoy in and under their afflictions, nor are thankful for them, and therefore cannot expect that God should deliver them out of their afflictions. (1.) He provides for our inward comfort and joy under our outward troubles, and we ought to make use of that, and wait his time for the removal of our troubles: He gives songs in the night, that is, when our condition is ever so dark, and sad, and melancholy, there is that in God, in his providence and promise, which is sufficient, not only to support us, but to fill us with joy and consolation, and enable us in every thing to give thanks, and even to rejoice in tribulation. When we only pore upon the afflictions we are under, and neglect the consolations of God which are treasured up for us, it is just with God to reject our prayers. (2.) He preserves to us the use of our reason and understanding (v. 11): Who teaches us more than the beasts of the earth, that is, who has endued us with more noble powers and faculties than they are endued with and has made us capable of more excellent pleasures and employments here and for ever. Now this comes in here, [1.] As that which furnishes us with matter for thanksgiving, even under the heaviest burden of affliction. Whatever we are deprived of, we have our immortal souls, those jewels of more worth than all the world, continued to us; even those that kill the body cannot hurt them. And if our affliction prevail not to disturb the exercise of their faculties, but we enjoy the use of our reason and the peace of our consciences, we have much reason to be thankful, how pressing soever our calamities otherwise are. [2.] As a reason why we should, under our afflictions, enquire after God our Maker, and seek unto him. This is the greatest excellency of reason, that it makes us capable of religion, and it is in that especially that we are taught more than the beasts and the fowls. They have wonderful instincts and sagacities in seeking out their food, their physic, their shelter; but none of them are capable of enquiring, Where is God my Maker? Something like logic, and philosophy, and politics, has been observed among the brute-creatures, but never any thing of divinity or religion; these are peculiar to man. If therefore the oppressed only cry by reason of the arm of the mighty, and do not look up to God, they do no more than the brutes (who complain when they are hurt), and they forget that instruction and wisdom by which they are advanced so far above them. God relieves the brute-creatures because they cry to him according to the best of their capacity, ch. xxxviii. 41; Ps. civ. 21. But what reason have men to expect relief, who are capable of enquiring after God as their Maker and yet cry to him no otherwise than as brutes do? 3. They are proud and unhumbled under their afflictions, which were sent to mortify them and to hide pride from them (v. 12): There they cry--there they lie exclaiming against their oppressors, and filling the ears of all about them with their complaints, not sparing to reflect upon God himself and his providence--but none gives answer. God does not work deliverance for them, and perhaps men do not much regard them; and why so? It is because of the pride of evil men; they are evil men; they regard iniquity in their hearts, and therefore God will not hear their prayers, Ps. lxvi. 18; Isa. i. 15. God hears not such sinners. They have, it may be, brought themselves into trouble by their own wickedness; they are the devil's poor; and then who can pity them? Yet this is not all: they are proud still, and therefore they do not seek unto God (Ps. x. 4), or, if they do cry unto him, therefore he does not give answer, for he hears only the desire of the humble (Ps. x. 17) and delivers those by his providence whom he has first by his grace prepared and made fit for deliverance, which we are not if, under humbling afflictions, our hearts remain unhumbled and our pride unmortified. The case is plain then, If we cry to God for the removal of the oppression and affliction we are under, and it is not removed, the reason is not because the Lord's hand is shortened or his ear heavy, but because the affliction has not done its work; we are not sufficiently humbled, and therefore must thank ourselves that it is continued. Adam Clarke: Commentary on the Bible - 1831 35:9: By reason of the multitude - Or rather, "From among the multitude" the oppressed clamor, יזעיקו yaziku: they shout, ישועו yeshavveu, because of the mighty. The wicked rich oppress the wicked poor; these cry aloud because of their oppressors; but they have no relief, because they call not upon God. Albert Barnes: Notes on the Bible - 1834 35:9: By reason of the multitude of oppressions they make the oppressed to cry - It is not quite easy to see the connection which this verse has with what goes before, or its bearing on the argument of Elihu. It seems however, to refer to the "oppressed in general," and to the fact, to which Job had himself adverted , that people are borne down by oppression and that God does not interpose to save them. They are suffered to remain in that state of oppression - trodden down by people, crushed by the armor of a despot, and overwhelmed with poverty, sorrow, and want, and God does not interpose to rescue them. He looks on and sees all this evil, and does not come forth to deliver those who thus suffer. This is a common case, according to the view of Job; this was his own case, and he could not explain it, and in view of it he had indulged in language which Elihu regarded as a severe reflection on the government of the Almighty. He undertakes, therefore, to "explain the reason" why people are permitted thus to suffer, and why they are not relieved. In the verse before us, he states "the fact," that multitudes "do" thus suffer under the arm of oppression - for that fact could not be denied; in the following verses, he states "the reason" why it is so, and that reason is, that they do not apply in any proper manner to God, who could "give songs in the night," or joy in the midst of calamities, and who could make them acquainted with the nature of his government as intelligent beings, so that they would be able to understand it and acquiesce in it. The phrase "the multitude of oppressions" refers to the numerous and repeated calamities which tyrants bring upon the poor, the down-trodden, and the slave. The phrases "to cry" and "they cry out," refer to the lamentations and sighs of those under the arm of the oppressor. Elihu did not dispute the truth of "the fact" as it was alleged by Job. That fact could not then be doubted any more than it can now, that there were many who were bowed down under burdens imposed by hard-hearted masters, and groaning under the government of tyrants, and that all this was seen and permitted by a holy God. This fact troubled Job - for he was one of this general class of sufferers; and this fact Elihu proposes to account for. Whether his solution is satisfactory, however, may still admit of a doubt. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:9: they make: Job 24:12, Job 34:28; Exo 2:23, Exo 3:7, Exo 3:9; Neh 5:1-5; Psa 12:5, Psa 43:2, Psa 55:2, Psa 55:3, Psa 56:1, Psa 56:2; Luk 18:3-7 the arm: Job 40:9; Psa 10:15 Job 35:10 Carl Friedrich Keil and Franz Delitzsch 35:9 9 By reason of the multitude of oppressions they raise a cry, They call for help by reason of the arm of the great, 10 But none saith: Where is Eloah my Creator, Who giveth songs of praise in the night, 11 Who teacheth us by the beasts of the earth, And maketh us wise by the fowls of heaven? 12 Then they cry, yet He answereth not, Because of the pride of evil men. 13 Vanity alone God heareth not, And the Almighty observeth it not. In Job 35:9 the accentuation of מרוב with Dech, according to which Dachselt interprets: prae multitudine (oppressionum) oppressi clamabunt, is erroneous; it is to be written מרב, as everywhere else, and this (according to Codd. and the editions of Jablonski, Majus, Michaelis, and others) is to be accented with Munach, which is followed by עשׁוּקים with a vicarious Munach: prae multitudine oppressionum (עשׁוקים like Eccles 4:1, and probably also Amos 3:9) edunt clamorem (Hiph. in the intensive Kal signification, as e.g., הזנה, to commit fornication, Hos 4:10). On זרוע, Job 35:9; רבּים are the great or lords (Arab. arbâb). The plur. with a general subj. is followed by the sing. in Job 35:10: and no one says (exactly as in האמר, Job 34:31). Elihu weakens the doubt expressed by Job in Job 24:12, that God allows injustice to prevail, and oppressed innocence remains without vindication. The failure of the latter arises from the fact of the sufferers complaining, but not seeking earnestly the only true helper, God their maker (עשׂים, intensive plur., as Is 22:11; Is 54:5; Ps 149:2), who gives (to which may be compared a passage of the Edda: "Wuodan gives songs to the Scalds") songs (זמרות, from the onomatopoetic זמר) in the night, i.e., who in the night of sorrow puts songs of praise concerning the dawning light of help into the mouth of the sufferers. The singing of the glory of the nightly heavens (Stick., Hahn) is to be as little thought of as the music of the spheres; the night is, as Job 34:20, Job 34:25, the time of unexpectedly sudden change. In Job 35:11 most expositors (last of all Schlottm.) take the two מן as comparative. Elihu would then, since he feels the absence of the asking after this God on the part of the sufferers, mean the conscious relation in which He has placed us to Himself, and in accordance with which the sufferer should not merely instinctively complain, but humbly bow himself and earnestly offer up prayer. But according to Job 12:7 (comp. Prov 6:6, וחכם), it is to be translated: who teaches (מלּפנוּ = מאלּפנוּ, comp. 2Kings 22:40, Psalter i. 160) us from the beasts of the earth (so that from them as a means of instruction teaching comes to us), and makes us wise from the birds of heaven. The fut. interchanging with the part. better accords with this translation, according to which Job 35:11 is a continuation of the assertion of a divine instruction, by means of the animal creation; the thought also suits the connection better, for of the many things that may be learned from the animal creation, prayer here comes under consideration, - the lions roar, Ps 104:21; the thirsty cattle cry to God, Joel 1:20; the ravens call upon God, Ps 147:9. It we now determine the collective thought of Job 35:10, that affliction does not drive most men to God the almighty Helper, who will be humbly entreated for help: it is more natural to take שׁם (vid., on Job 23:7) in the sense of then (τότε), than, with reference to the scene of oppression, in the sense of there (lxx, Jer.: ibi). The division of the verse is correct, and H. B. Starcke has correctly interpreted: Tunc clamabunt (sed non respondebit) propter superbiam (insolentiam) malorum. מפּני is not to be connected with יענה in the sense of non exaudiet et servabit, by which constr. praegnans one would expect מן, Ps 22:22, instead of מפני, nor in the sense of non exaudiet propter (Hirz., Schlottm.), for the arrogant רעים are not those who complain unheard: but, as the connection shows, those from whom the occasion of complaint proceeds. Therefore: not allowing themselves to be driven to God by oppression, they cry then, without, however, being heard of God, by reason of the arrogance of evil men which they have to endure. Job 35:13 gives the reason of their obtaining no answer: Only emptiness (i.e., mere motion of the lips without the true spirit of prayer) God heareth not, and the Almighty observeth it not. Hahn wrongly denies אך the significations certo and verumtamen; but we prefer the restrictive signification (sheer emptiness or hollowness) which proceeds from the affirmative primary signification (Note: Vid., Hupfeld in the Zeitschr. fr Kunde des Morgenl. ii. 441f.) here, to the adversative (nevertheless emptiness), since the adversative thought, verumtamen non exaudit, has found its expression already in ולא יענה. Geneva 1599 35:9 By reason of the multitude of oppressions they make [the oppressed] (e) to cry: they cry out by reason of the arm of the mighty. (e) The wicked may hurt man and cause him to cry, who if he sought God who lends comfort would be delivered. John Gill 35:9 By reason of the multitude of oppressions, they make the oppressed to cry,.... Which is either an illustration by an instance of what is before said, that wickedness hurts men, as particularly oppression does, which makes then cry; or this refers to something new, to another complaint of Job, or an undue expression of his. Elihu undertakes to answer; that men cry unto God, as he himself had, but are not heard and answered; the place or places referred to may be Job 24:12. To which Elihu replies, by granting that men oppressed cry because of their oppression, and are not heard; for which reasons may be given, as in the following verses. The poor are often oppressed by the rich, whose wealth gives them power, and that they abuse; and the weak and feeble by the mighty; and their oppressions are many, there is a multitude of them: men in power and authority have various ways of oppressing others, who like the Israelites cry by reason of them, and are made to cry by their oppressors; they cry out by reason of the arm of the mighty; which falls with weight, and lies heavy upon them, and crushes them; meaning the power they have, and which they abuse to the injury of them; nor are they able to help themselves or deliver themselves out of their hands, they being mighty, if not in body, yet through wealth; and by means of that authority over them which gives it them: now on account of the pressure upon them, they cry, not to God, but to men: and if they cry to God, it is in a murmuring and complaining way, through impatience under their burden, through envy at the riches and power of others, in a passionate manner, in a revengeful spirit, calling and seeking for vengeance on their oppressors; not in an humble penitent manner, acknowledging their sins, and owning their unworthiness to be heard and regarded, and submitting all to the will of God: for which reasons they are not heard, their cries and, prayers being reckoned no other than howlings, Hos 7:14. John Wesley 35:9 Cry - Thus one man's wickedness may hurt another. Robert Jamieson, A. R. Fausset and David Brown 35:9 (Eccles 4:1.) Elihu states in Job's words (Job 24:12; Job 30:20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him.
35:1035:10: Եւ ո՛չ ասաց՝ թէ ուր է Աստուած որ արար զայս։ Որ պահէ զպահս գիշերականս[9449]. [9449] Ոմանք. Թէ ուր է Աստուած նորա որ արար զիս։ 10 Սակայն մէկը չի ասել. “ Ո՞ւր է Աստուած, որ այս ամէնն ստեղծել է, որ կարգում է գիշերային պահակութեան ժամերը, 10 Բայց մէ՛կը չ’ըսեր թէ ‘Զիս ստեղծող Աստուածը ո՞ւր է, Ան որ գիշերուան մէջ երգեր կու տայ Եւ ոչ ասաց թէ` Ո՞ւր է Աստուած որ արար ^[352]զայս: 35:10: Եւ ո՛չ ասաց՝ թէ ուր է Աստուած որ արար զայս։ Որ պահէ զպահս գիշերականս[9449]. [9449] Ոմանք. Թէ ուր է Աստուած նորա որ արար զիս։ 10 Սակայն մէկը չի ասել. “ Ո՞ւր է Աստուած, որ այս ամէնն ստեղծել է, որ կարգում է գիշերային պահակութեան ժամերը, 10 Բայց մէ՛կը չ’ըսեր թէ ‘Զիս ստեղծող Աստուածը ո՞ւր է, Ան որ գիշերուան մէջ երգեր կու տայ zohrab-1805▾ eastern-1994▾ western am▾	35:1035:10 Но никто не говорит: где Бог, Творец мой, Который дает песни в ночи, 35:10 καὶ και and; even οὐκ ου not εἶπεν επω say; speak ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God ὁ ο the ποιήσας ποιεω do; make με με me ὁ ο the κατατάσσων κατατασσω prison; watch νυκτερινάς νυκτερινος by night; nightly 35:10 וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not אָמַ֗ר ʔāmˈar אמר say אַ֭יֵּה ˈʔayyē אַיֵּה where אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god עֹשָׂ֑י ʕōśˈāy עשׂה make נֹתֵ֖ן nōṯˌēn נתן give זְמִרֹ֣ות zᵊmirˈôṯ זָמִיר song בַּ ba בְּ in † הַ the לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night 35:10. et non dixit ubi est Deus qui fecit me qui dedit carmina in nocteAnd he hath not said: Where is God, who made me, who hath given songs in the night? 10. But none saith, Where is God my Maker, who giveth songs in the night; But none saith, Where [is] God my maker, who giveth songs in the night: 35:10 Но никто не говорит: где Бог, Творец мой, Который дает песни в ночи, 35:10 καὶ και and; even οὐκ ου not εἶπεν επω say; speak ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God ὁ ο the ποιήσας ποιεω do; make με με me ὁ ο the κατατάσσων κατατασσω prison; watch νυκτερινάς νυκτερινος by night; nightly 35:10 וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not אָמַ֗ר ʔāmˈar אמר say אַ֭יֵּה ˈʔayyē אַיֵּה where אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god עֹשָׂ֑י ʕōśˈāy עשׂה make נֹתֵ֖ן nōṯˌēn נתן give זְמִרֹ֣ות zᵊmirˈôṯ זָמִיר song בַּ ba בְּ in † הַ the לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night 35:10. et non dixit ubi est Deus qui fecit me qui dedit carmina in nocte And he hath not said: Where is God, who made me, who hath given songs in the night? 10. But none saith, Where is God my Maker, who giveth songs in the night; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. Одна из причин того, что Бог помогает далеко не всем притесняемым, заключается в их нежелании обратиться к Богу; они не ищут Того ("где Бог", ср. Иер II:6, 8), чья помощь в минуту бедствий ("ночью", ср. XXXIV:20, 25) наполняет уста страдальцев хвалебною песнью (ср. Пс XXXIX:2-4). Adam Clarke: Commentary on the Bible - 1831 35:10: Where is God my Maker - They have no just apprehension of his being; they do not consider themselves his creatures, or that he who created them still preserves them, and would make them happy if they would pray unto him. Who giveth songs in the night - This is variously translated. "Before whom the high angels give praise in the night." - Chaldee. "Who sets the night-watches." - Septuagint. "Gives meditations in the night." - Syriac and Arabic. "And that shyneth upon us that we might prayse him in the night." - Coverdale. A holy soul has continual communion with God: night and day its happiness is great; and God, from whom it comes, is the continual subject of its songs of praise. Albert Barnes: Notes on the Bible - 1834 35:10: But none saith - That is, none of the oppressed and down-trodden say. This is the solution which Elihu gives of what appeared so mysterious to Job, and of what Elihu regarded as the source of the bitter complaints of Job. The solution is, that when people are oppressed they do not apply to God with a proper spirit, and look to him that they may find relief. It was a principle with Elihu, that if when a man was afflicted he would apply to God with a humble and penitent heart, he would hear him, and would withdraw his hand; see this principle fully stated in -26. This Elihu now says, was not done by the oppressed, and this, according to him, is the reason why the hand of God is still upon them. Where is God my Maker - That is, they do not appeal to God for relief. They do not inquire for him who alone can help them. This is the reason why they are not relieved. Who giveth songs in the night - Night, in the Scriptures, is an emblem of sin, ignorance, and calamity. Here "calamity" is particularly referred to; and the idea is, that God can give joy, or impart consolation, in the darkest season of trial. He can impart such views of himself and his government as to cause the afflicted even to rejoice in his dealings; he can raise the song of praise even when all external things are gloomy and sad; compare Act 16:25. There is great beauty in this expression. It has been verified in thousands of instances where the afflicted have looked up through tears to God, and their mourning has been turned into joy. Especially is it true under the gospel, that in the day of darkness and calamity, God puts into the mouth the language of praise, and fills the heart with thanksgiving. No one who has sought comfort in affliction with a right spirit has found it withheld, and all the sad and sorrowful may come to God with the assurance that he can put songs of praise into their lips in the night of calamity; compare Psa 126:1-2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:10: none: Job 36:13; Ch1 10:13, Ch1 10:14; Ch2 28:22, Ch2 28:23; Isa 8:21 Where: Ecc 12:1; Isa 51:13; Pe1 4:19 my: Job 32:22, Job 36:3; Isa 54:5 who: Psa 42:8, Psa 77:6, Psa 119:62, Psa 149:5; Act 16:25 Job 35:11 John Gill 35:10 But none saith, where is God my Maker?.... Or "Makers" (y), as in Ps 149:2; for there are more concerned in the formation of man, Gen 1:26; even the Father, Son, and Spirit, who are the one God that has made all men, Mal 2:10. Now not one of the oppressed ones that cry by reason of their oppression, or very few of them, inquire after God, seek unto him for help and deliverance from their oppressions, or desire to enjoy him and his gracious presence under their afflictions and distresses; and that is one reason why they are not heard: they do not so much as consider him as the author of their beings, and be thankful to him for them; nor as the preserver of them in their beings; nor as their kind benefactor, who gives them all that they enjoy, and who is the disposer of all their affairs in providence: and if they are new creatures, or are remade, they are his workmanship; and therefore should upon all accounts seek him and submit to his will, and patiently bear all their afflictions, waiting his time to deliver them out of them: but there are few or none that regard him in this light, or make an inquiry after him, even though he has not only made them, but is he who giveth songs in the night; which respects not the praises of the angels in the night, as the Targum; nor the shining of the moon and stars in the night, which cause praise and thankfulness; nor the singing of birds in the night, as of the nightingale; senses some give into: but matter and cause of rejoicing in the night, either taken literally, as the mercies of the day, which, when reflected upon when men come to lie down on their beds at night, and commune with their hearts there, afford them songs of praise, see Ps 42:8. Or the mercies of the night, as sweet refreshing sleep, and preservation in safety from all dangers by fire, thieves, &c. all which are of God; and, when duly considered, will direct to encompass him with songs of deliverance, see Ps 137:2. Or, figuratively, the night sometimes signifying a time of calamity, affliction, and distress, either on temporal or spiritual accounts; and when men seek to him in such a night with their whole hearts, and he is pleased to visit them in a gracious manner, and favour them with his presence and the discoveries of his love, this occasions songs of praise to him, Is 26:9. But when men are unconcerned about and not thankful for the mercies of the day and of the night, though these administer songs unto them, it is no wonder that, when they cry through oppression, they are not heard. (y) "factores mei"; Drusius, Mercerus, Piscator, Cocceius, Michaelis, Schultens; so Broughton. John Wesley 35:10 None - Few or none of the great numbers of oppressed persons. God - They cry out to men, but they seek not God, and therefore if God do not hear their cries it is not unjust. Maker - Who alone made me, and who only can deliver me. Who when our condition is ever so dark and sad, can turn our darkness into light, can quickly put a new song in our mouth, a thanksgiving unto our God. Robert Jamieson, A. R. Fausset and David Brown 35:10 But the reason is that the innocent sufferers often do not humbly seek God for succor; so to their "pride" is to be laid the blame of their ruin; also because (Job 35:13-16) they, as Job, instead of waiting God's time in pious trust, are prone to despair of His justice, when it is not immediately visible (Job 33:19-26). If the sufferer would apply to God with a humbled, penitent spirit, He would hear. Where, &c.-- (Jer 2:6, Jer 2:8; Is 51:13). songs--of joy at deliverance (Ps 42:8; Ps 149:5; Acts 16:25). in the night--unexpectedly (Job 34:20, Job 34:25). Rather, "in calamity."
35:1135:11: որ մեկնէ զիս ՚ի չորքոտանեաց երկրի՝ եւ ՚ի թռչնոց երկնից[9450]։ [9450] Ոմանք. Որ մեկնեաց զիս։ 11 որ ինձ զատում է երկրի չորքոտանիներից ու երկնքի թռչուններից”: 11 Ան որ մեզ՝ երկրի անասուններէն աւելի գիտուն Ու երկնքի թռչուններէն աւելի իմաստուն կ’ընէ’։ Որ պահէ զպահս գիշերականս, որ մեկնէ զիս ի չորքոտանեաց երկրի եւ ի թռչնոց երկնից: 35:11: որ մեկնէ զիս ՚ի չորքոտանեաց երկրի՝ եւ ՚ի թռչնոց երկնից[9450]։ [9450] Ոմանք. Որ մեկնեաց զիս։ 11 որ ինձ զատում է երկրի չորքոտանիներից ու երկնքի թռչուններից”: 11 Ան որ մեզ՝ երկրի անասուններէն աւելի գիտուն Ու երկնքի թռչուններէն աւելի իմաստուն կ’ընէ’։ zohrab-1805▾ eastern-1994▾ western am▾	35:1135:11 Который научает нас более, нежели скотов земных, и вразумляет нас более, нежели птиц небесных? 35:11 ὁ ο the διορίζων διοριζω me ἀπὸ απο from; away τετραπόδων τετραπους quadruped; beast γῆς γη earth; land ἀπὸ απο from; away δὲ δε though; while πετεινῶν πετεινος bird οὐρανοῦ ουρανος sky; heaven 35:11 מַ֭לְּפֵנוּ ˈmallᵊfēnû אלף be familiar מִ mi מִן from בַּהֲמֹ֣ות bbahᵃmˈôṯ בְּהֵמָה cattle אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֵ mē מִן from עֹ֖וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens יְחַכְּמֵֽנוּ׃ yᵊḥakkᵊmˈēnû חכם be wise 35:11. qui docet nos super iumenta terrae et super volucres caeli erudit nosWho teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the air. 11. Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven: 35:11 Который научает нас более, нежели скотов земных, и вразумляет нас более, нежели птиц небесных? 35:11 ὁ ο the διορίζων διοριζω me ἀπὸ απο from; away τετραπόδων τετραπους quadruped; beast γῆς γη earth; land ἀπὸ απο from; away δὲ δε though; while πετεινῶν πετεινος bird οὐρανοῦ ουρανος sky; heaven 35:11 מַ֭לְּפֵנוּ ˈmallᵊfēnû אלף be familiar מִ mi מִן from בַּהֲמֹ֣ות bbahᵃmˈôṯ בְּהֵמָה cattle אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֵ mē מִן from עֹ֖וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens יְחַכְּמֵֽנוּ׃ yᵊḥakkᵊmˈēnû חכם be wise 35:11. qui docet nos super iumenta terrae et super volucres caeli erudit nos Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the air. 11. Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11-13. Другая причина оставления Богом без ответа воплей лежит в их характере. Они - тоже, что инстинктивные крики животных, проявление безвыходного положения, созданного гордостью притеснителей (ст. 12), но не смиренная, соединенная с сознанием греховности молитва. Как таковые, они и не выслушиваются Богом (ср. Притч I:27-28): "Бог не слушает беззакония, и Вседержитель не взирает на него" (буквальное чтение ст. 13). Adam Clarke: Commentary on the Bible - 1831 35:11: Who teacheth us more than the beasts - "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know me, my people do not consider;" Isa 1:3. Beasts, bards, fowls, and in many cases pond-fishes, know and seem thankful to the hand that feeds them; while man, made much more noble than they, gifted with the greatest powers, privileged with the most important benefits, considers not the Lord, nor discerns the operation of his hand. Quadrupeds, reptiles, and fowls, have more gratitude to their masters than man has to his God. Albert Barnes: Notes on the Bible - 1834 35:11: Who teacheth us more than the beasts of the earth - Who is able to teach us mere than the irrational creation; that is, in regard to the nature and design of affliction. They suffer without knowing why. They are subjected to toil and hardships; endure pain, and die, without any knowledge why all this occurs, and without any rational view of the government and plans of God. It is not, or need not be so, says Elihu, when man suffers. He is intelligent. He can understand why he is afflicted. He has only to make use of his superior endowments, and apply to his Maker, and he will see so much of the reason of his doings that he will acquiesce in the wise arrangement. Perhaps there is an implied reflection here on those who suffered generally, as if they manifested no more intelligence than the brute creation. They make no use of intellectual endowments. They do not examine the nature of the divine administration, and they do not apply to God for instruction and help. If they should do so, he would teach them so that they would acquiesce and rejoice in his government and dealings. According to this view, the meaning is, that if people suffer without relief and consolation, it is to be attributed to their stupidity and unwillingness to look to God for light and aid, and not at all to his injustice. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:11: Job 32:8; Gen 1:26, Gen 2:7; Psa 94:12 Job 35:12 John Gill 35:11 Who teacheth us more than the beasts of the earth?.... Who are taught and know much, especially some of them; but not so much as man, see Is 1:3; and maketh us wiser than the fowls of heaven? who are wise to provide food and nests for themselves and their young; and such as are birds of passage, as the turtledove, the crane, the stork, and the swallow, to know the time of their coming and returning, see Jer 8:7. But then neither the beasts not; the fowls, though they are endowed with much knowledge and sagacity, according to their natures, yet not with reason and understanding, as men are, so as to make reflections on things they see and hear, and reason and discourse about them; nor are they capable of being taught and attaining to knowledge and wisdom as men are, by the works of God, of creation, and providence; and by the word of God, the Scriptures of truth, which are able to make men wise unto salvation; and by the Spirit of God, who teaches all things of a spiritual nature. God not only endows men with reason, but with sentiments of religion, which brutes are incapable of: he gives to men wisdom in the hidden part; he puts in them his fear, which is the beginning of wisdom; he makes them wise to know God in Christ, and to know his Son Jesus Christ, whom to know is life eternal; and he gives them knowledge of a future state, and hope of immortality and eternal life. Wherefore it becomes them to bear afflictions and oppressions with a fortitude of mind, and patiently submit to the will of God, and wait his time for deliverance, having called upon him in faith, and left their case with him; but if they only cry, as the brutes do under their burdens, it need not seem strange they are not heard and answered; since God has given them more wisdom and knowledge than they, and therefore should behave after another manner; though sometimes they act a part inferior to them, Jude 1:10. John Wesley 35:11 Who - This is an aggravation of mens neglect of God in their misery. God hath given men, what he hath denied to beasts, wisdom to know God and themselves. Therefore they are inexcusable, for not using that wisdom, by calling on God in the time of trouble. Robert Jamieson, A. R. Fausset and David Brown 35:11 Man's spirit, which distinguishes him from the brute, is the strongest proof of God's beneficence; by the use of it we may understand that God is the Almighty helper of all sufferers who humbly seek Him; and that they err who do not so seek Him. fowls--(see on Job 28:21).
35:1235:12: Ա՛նդ աղաղակեսցեն՝ եւ մի՛ լուիցես. զի այն պատահումն ՚ի հպարտութենէ չարեա՛ց է[9451]. [9451] Ոմանք. Եւ մի՛ լուիցեն, եւ ՚ի հպարտութենէ։ 12 Այն ժամանակ ձայն կը տան, բայց չես լսի, որովհետեւ ինչ որ պատահում է, տեղի է ունենում չարերի ամբարտաւանութիւնից: 12 Հոն չարերուն հպարտութեանը համար կ’աղաղակեն, Բայց Աստուած պատասխան չի տար։ Անդ աղաղակեսցեն` եւ մի՛ լուիցէ, ^[353]զի այն պատահումն ի հպարտութենէ չարեաց է: 35:12: Ա՛նդ աղաղակեսցեն՝ եւ մի՛ լուիցես. զի այն պատահումն ՚ի հպարտութենէ չարեա՛ց է[9451]. [9451] Ոմանք. Եւ մի՛ լուիցեն, եւ ՚ի հպարտութենէ։ 12 Այն ժամանակ ձայն կը տան, բայց չես լսի, որովհետեւ ինչ որ պատահում է, տեղի է ունենում չարերի ամբարտաւանութիւնից: 12 Հոն չարերուն հպարտութեանը համար կ’աղաղակեն, Բայց Աստուած պատասխան չի տար։ zohrab-1805▾ eastern-1994▾ western am▾	35:1235:12 Там они вопиют, и Он не отвечает им, по причине гордости злых людей. 35:12 ἐκεῖ εκει there κεκράξονται κραζω cry καὶ και and; even οὐ ου not μὴ μη not εἰσακούσῃ εισακουω heed; listen to καὶ και and; even ἀπὸ απο from; away ὕβρεως υβρις insolence; insult πονηρῶν πονηρος harmful; malignant 35:12 שָׁ֣ם šˈām שָׁם there יִ֭צְעֲקוּ ˈyiṣʕᵃqû צעק cry וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲנֶ֑ה yaʕᵃnˈeh ענה answer מִ֝ ˈmi מִן from פְּנֵ֗י ppᵊnˈê פָּנֶה face גְּאֹ֣ון gᵊʔˈôn גָּאֹון height רָעִֽים׃ rāʕˈîm רַע evil 35:12. ibi clamabunt et non exaudiet propter superbiam malorumThere shall they cry, and he will not hear, because of the pride of evil men. 12. There they cry, but none giveth answer, because of the pride of evil men. There they cry, but none giveth answer, because of the pride of evil men: 35:12 Там они вопиют, и Он не отвечает им, по причине гордости злых людей. 35:12 ἐκεῖ εκει there κεκράξονται κραζω cry καὶ και and; even οὐ ου not μὴ μη not εἰσακούσῃ εισακουω heed; listen to καὶ και and; even ἀπὸ απο from; away ὕβρεως υβρις insolence; insult πονηρῶν πονηρος harmful; malignant 35:12 שָׁ֣ם šˈām שָׁם there יִ֭צְעֲקוּ ˈyiṣʕᵃqû צעק cry וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲנֶ֑ה yaʕᵃnˈeh ענה answer מִ֝ ˈmi מִן from פְּנֵ֗י ppᵊnˈê פָּנֶה face גְּאֹ֣ון gᵊʔˈôn גָּאֹון height רָעִֽים׃ rāʕˈîm רַע evil 35:12. ibi clamabunt et non exaudiet propter superbiam malorum There shall they cry, and he will not hear, because of the pride of evil men. 12. There they cry, but none giveth answer, because of the pride of evil men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:12: There they cry - They bewail their calamities, but sorrow not for the cause of them; they cry against their oppressors, but they call not upon God. Because of the pride of evil men - Or מפני mippeney, from the face, presence, or influence, of the pride of wicked men. They cry for deliverance from the pride of wicked men; but they are not heard, because they cry not to God. Albert Barnes: Notes on the Bible - 1834 35:12: There they cry - They cry out in the language of complaint, but not for mercy. Because of the pride of evil men - That is, of their own pride. The pride of men so rebellious, and so disposed to complain of God, is the reason why they do not appeal to him to sustain them and give them relief. This is still as true as it was in the time of Elihu. The pride of the heart, even in affliction, is the true reason with multitudes why they do not appeal to God, and why they do not pray. They have valued themselves on their independence of spirit. They have been accustomed to rely on their own resources. They have been unwilling to recognize their dependence on any being whatever. Even in their trials, the heart is too wicked to acknowledge God, and they would be ashamed to be known to do what they regard as so weak a thing as "to pray." Hence, they complain in their afflictions; they linger on in their sufferings without consolation, and then die without hope. However inapplicable, therefore, this solution of the difficulty may have been to the case of Job, it is "not" inapplicable to the case of multitudes of sufferers. "Many of the afflicted have no peace or consolation in their trials - no 'songs in the night' - because they are too proud to pray!" R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:12: There: Psa 18:41; Pro 1:28; Joh 9:31 because: Psa 73:6-8, Psa 123:3, Psa 123:4; Isa 14:14-17 Job 35:13 Geneva 1599 35:12 There they cry, (f) but none giveth answer, because of the pride of evil men. (f) Because they pray not in faith, as feeling God's mercies. John Gill 35:12 There they cry,.... As brutes do, and as in, Job 35:9; by reason of their oppressions, but not under a due sense of the hand of God upon them, nor of his being their only helper, and saviour, and deliverer; but none giveth answer; to them, either God or men, and they lie groaning and howling under their oppression; because of the pride of evil men; this is either to be connected with "they cry", and then the sense is, that they cry by reason of the oppressions of wicked men, who, through the pride of their hearts, and to show their superior power and authority, persecute and distress them, Ps 10:2. And it is because of this they cry out, being distressed by them, and not through any sense of sin they have committed, as the reason of God's suffering them to be thus oppressed: or "with none give answer"; God gives them no answer to their cry, because pride is not withdrawn from them, which is one end he has in afflicting men; because they are not humbled under the mighty hand of God, and are not brought to a sense of sin and humiliation for it, and acknowledgment of it. And another reason follows: John Wesley 35:12 Because - God doth not answer their cries, because they are both evil, wicked and impenitent, and proud, unhumbled for those sins for which God brought these miseries upon them. Robert Jamieson, A. R. Fausset and David Brown 35:12 There--rather, "Then" (when none humbly casts himself on God, Job 35:10). They cry proudly against God, rather than humbly to God. So, as the design of affliction is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (Ps 10:4; Jer 13:17).
35:1335:13: զի զանկարգութիւնս տեսանել Տէր ո՛չ կամի։ Զի ինքն Ամենակալն՝ տեսանօ՛ղ է այնոցիկ՝ որ կատարեն զանօրէնութիւն, եւ փրկեսցէ՛ զիս։ 13 Տէրը չի ուզում անկարգութիւններ տեսնել, որովհետեւ Ամենակալն ինքը տեսնում է բոլորին, ովքեր անօրէնութիւն են գործում. իսկ ինձ կը փրկի: 13 Արդարեւ Աստուած ունայնութեան մտիկ չ’ըներ Ու Ամենակարողը անոր չի նայիր։ զի զանկարգութիւնս տեսանել Տէր ոչ կամի. զի ինքն Ամենակալն տեսանօղ է այնոցիկ` որ կատարեն զանօրէնութիւն, եւ փրկեսցէ զիս: 35:13: զի զանկարգութիւնս տեսանել Տէր ո՛չ կամի։ Զի ինքն Ամենակալն՝ տեսանօ՛ղ է այնոցիկ՝ որ կատարեն զանօրէնութիւն, եւ փրկեսցէ՛ զիս։ 13 Տէրը չի ուզում անկարգութիւններ տեսնել, որովհետեւ Ամենակալն ինքը տեսնում է բոլորին, ովքեր անօրէնութիւն են գործում. իսկ ինձ կը փրկի: 13 Արդարեւ Աստուած ունայնութեան մտիկ չ’ըներ Ու Ամենակարողը անոր չի նայիր։ zohrab-1805▾ eastern-1994▾ western am▾	35:1335:13 Но неправда, что Бог не слышит и Вседержитель не взирает на это. 35:13 ἄτοπα ατοπος out of place; impertinent γὰρ γαρ for οὐ ου not βούλεται βουλομαι want ὁ ο the κύριος κυριος lord; master ἰδεῖν οραω view; see αὐτὸς αυτος he; him γὰρ γαρ for ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὁρατής ορατης be 35:13 אַךְ־ ʔaḵ- אַךְ only שָׁ֭וְא ˈšāwᵊ שָׁוְא vanity לֹא־ lō- לֹא not יִשְׁמַ֥ע׀ yišmˌaʕ שׁמע hear אֵ֑ל ʔˈēl אֵל god וְ֝ ˈw וְ and שַׁדַּ֗י šaddˈay שַׁדַּי Almighty לֹ֣א lˈō לֹא not יְשׁוּרֶֽנָּה׃ yᵊšûrˈennā שׁור regard 35:13. non ergo frustra audiet Deus et Omnipotens singulorum causas intuebiturGod therefore will not hear in vain, and the Almighty will look into the causes of every one. 13. Surely God will not hear vanity, neither will the Almighty regard it. Surely God will not hear vanity, neither will the Almighty regard it: 35:13 Но неправда, что Бог не слышит и Вседержитель не взирает на это. 35:13 ἄτοπα ατοπος out of place; impertinent γὰρ γαρ for οὐ ου not βούλεται βουλομαι want ὁ ο the κύριος κυριος lord; master ἰδεῖν οραω view; see αὐτὸς αυτος he; him γὰρ γαρ for ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὁρατής ορατης be 35:13 אַךְ־ ʔaḵ- אַךְ only שָׁ֭וְא ˈšāwᵊ שָׁוְא vanity לֹא־ lō- לֹא not יִשְׁמַ֥ע׀ yišmˌaʕ שׁמע hear אֵ֑ל ʔˈēl אֵל god וְ֝ ˈw וְ and שַׁדַּ֗י šaddˈay שַׁדַּי Almighty לֹ֣א lˈō לֹא not יְשׁוּרֶֽנָּה׃ yᵊšûrˈennā שׁור regard 35:13. non ergo frustra audiet Deus et Omnipotens singulorum causas intuebitur God therefore will not hear in vain, and the Almighty will look into the causes of every one. 13. Surely God will not hear vanity, neither will the Almighty regard it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:13: Surely God will not hear vanity - He will not attend to such vain cries; they cry from their oppressions, but they cry not to God. Albert Barnes: Notes on the Bible - 1834 35:13: Surely God will not hear vanity - A vain, hollow, heartless petition. The object of Elihu here is to account for the reason why sufferers are not relieved - having his eye, doubtless, on the case of Job as one of the most remarkable of the kind. The solution which he here gives of the difficulty is, that it is not consistent for God to hear a prayer where there is no sincerity. Of the "truth" of the remark there can be no doubt, but he seems to have taken it for granted that all prayers offered by unrelieved sufferers are thus insincere and hollow. This was needfull in his view to account for the fact under consideration, and this he "assumes" as being unquestionable. Yet the very point indispensable to make out his case was, that "in fact" the prayers offered by such persons were insincere. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:13: God: Job 22:22-27, Job 27:8, Job 27:9; Pro 15:8, Pro 15:29, Pro 28:9; Ecc 5:1-3; Isa 1:15; Jer 11:11; Hos 7:14, Hos 8:2, Hos 8:3; Mat 6:7, Mat 20:21, Mat 20:22; Jam 4:3 regard: Job 30:20; Psa 102:17; Amo 5:22 Job 35:14 John Gill 35:13 Surely God will not hear vanity,.... Or "a lie" (z), than which nothing is more an abomination to him; if men come to him with a lie in their mouths, they cannot expect to be heard by him; he is only nigh to those who call upon him in truth: or that which is "rash" (a); which is rashly uttered, and in a passionate wrathful manner, savouring of a revengeful spirit, too often the case of those that cry under oppression; see Eccles 5:2; or vain and empty prayers, a speech of vanity, as Aben Ezra; which as to the matter of them are about vain and empty things; only for outward mercies, worldly goods; and not for spiritual mercies, or such things as are according to the will of God; but what are pleasing to the flesh, and sought for to consume on the lusts of it, and therefore such prayers are not heard, Ps 4:6; and as to the manner of them, they are not put up in the name of Christ, nor under the influence of the spirit of Christ, nor in the exercise of any grace, nor with reverence of God, nor with sincerity of soul, not in faith, nor with fervency: or "vanity" is put for vain men, as sin for sinners; such as are proud men, and are vainly puffed up in their fleshly mind. God hears humble penitent sinners, who find mercy with him; and humble saints, to whom he gives more grace; but not proud Pharisees, or men not humbled by afflictions; see Lk 18:11; nor light and empty persons, who are without God and Christ, destitute of the spirit, devoid of all grace, and full of all unrighteousness; unstable ones, who are vanity itself, and lighter than vanity, tossed to and fro like a wave of the sea, and double minded, Jas 1:6; nor men of vain conversations, that walk in the vanity of their minds, whose words are vain, and especially such as take the name of God in vain; and all whose actions are vain, or such that live a vain and sinful course of life; God hears not sinners, Jn 9:31; neither will the Almighty regard it; vanity, vain prayers and vain persons; he regards the prayer of the destitute, the lowly, and the humble, but not the prayer of such as before described; he cannot "look" at, it (b), nor at them: he looks to the poor and contrite, and desires to see their countenance and hear their voice in prayer; but he is of purer eyes thou to look on vain persons and their vain prayers; and a greater contempt cannot be shown to petitioners and their petitions than when those to whom they apply will not so much as look at them, but turn both a deaf ear to them, and their eyes away from them. (z) "falsitatem", Beza; "mendacium", Pagninus, Montanus. (a) "Quod temerarium est", Cocceius. (b) "non intuatur illud", Pagninus, Montanus; "non videt illud", Cocceius; so Michaelis and Schultens. John Wesley 35:13 Vanity - Vain persons, that have no wisdom or piety in them. Robert Jamieson, A. R. Fausset and David Brown 35:13 vanity--that is, cries uttered in an unhumbled spirit, Job 35:12, which applies in some degree to Job's cries; still more to those of the wicked (Job 27:9; Prov 15:29).
35:1435:14: ※ Դատեա՛ց առաջի նորա, եթէ կարասցես գովել զնա որպէս էն[9452]։ [9452] Ոմանք. Որպէս եւ են։ 14 Խնդիրքդ ներկայացրո՛ւ նրան, եթէ կարող ես գովել նրան այնպէս, ինչպէս որ նա կայ: 14 Ու թէեւ կ’ըսես թէ Զանիկա չես տեսներ, Բայց հարցը անոր առջեւն է, ուստի անոր յուսա։ Դատեաց առաջի նորա, եթէ կարասցես գովել զնա որպէս էն: 35:14: ※ Դատեա՛ց առաջի նորա, եթէ կարասցես գովել զնա որպէս էն[9452]։ [9452] Ոմանք. Որպէս եւ են։ 14 Խնդիրքդ ներկայացրո՛ւ նրան, եթէ կարող ես գովել նրան այնպէս, ինչպէս որ նա կայ: 14 Ու թէեւ կ’ըսես թէ Զանիկա չես տեսներ, Բայց հարցը անոր առջեւն է, ուստի անոր յուսա։ zohrab-1805▾ eastern-1994▾ western am▾	35:1435:14 Хотя ты сказал, что ты не видишь Его, но суд пред Ним, и жди его. 35:14 τῶν ο the συντελούντων συντελεω consummate; finish τὰ ο the ἄνομα ανομος lawless καὶ και and; even σώσει σωζω save με με me κρίθητι κρινω judge; decide δὲ δε though; while ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him εἰ ει if; whether δύνασαι δυναμαι able; can αἰνέσαι αινεω sing praise αὐτόν αυτος he; him ὡς ως.1 as; how ἔστιν ειμι be 35:14 אַ֣ף ʔˈaf אַף even כִּֽי־ kˈî- כִּי that תֹ֖אמַר ṯˌōmar אמר say לֹ֣א lˈō לֹא not תְשׁוּרֶ֑נּוּ ṯᵊšûrˈennû שׁור regard דִּ֥ין dˌîn דִּין claim לְ֝ ˈl לְ to פָנָ֗יו fānˈāʸw פָּנֶה face וּ û וְ and תְחֹ֥ולֵֽל ṯᵊḥˌôlˈēl חיל wait לֹֽו׃ lˈô לְ to 35:14. etiam cum dixeris non considerat iudicare coram eo et expecta eumYea, when thou shalt say: He considereth not: be judged before him, and expect him. 14. How much less when thou sayest thou beholdest him not, the cause is before him, and thou waitest for him! Although thou sayest thou shalt not see him, [yet] judgment [is] before him; therefore trust thou in him: 35:14 Хотя ты сказал, что ты не видишь Его, но суд пред Ним, и жди его. 35:14 τῶν ο the συντελούντων συντελεω consummate; finish τὰ ο the ἄνομα ανομος lawless καὶ και and; even σώσει σωζω save με με me κρίθητι κρινω judge; decide δὲ δε though; while ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him εἰ ει if; whether δύνασαι δυναμαι able; can αἰνέσαι αινεω sing praise αὐτόν αυτος he; him ὡς ως.1 as; how ἔστιν ειμι be 35:14 אַ֣ף ʔˈaf אַף even כִּֽי־ kˈî- כִּי that תֹ֖אמַר ṯˌōmar אמר say לֹ֣א lˈō לֹא not תְשׁוּרֶ֑נּוּ ṯᵊšûrˈennû שׁור regard דִּ֥ין dˌîn דִּין claim לְ֝ ˈl לְ to פָנָ֗יו fānˈāʸw פָּנֶה face וּ û וְ and תְחֹ֥ולֵֽל ṯᵊḥˌôlˈēl חיל wait לֹֽו׃ lˈô לְ to 35:14. etiam cum dixeris non considerat iudicare coram eo et expecta eum Yea, when thou shalt say: He considereth not: be judged before him, and expect him. 14. How much less when thou sayest thou beholdest him not, the cause is before him, and thou waitest for him! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14-15. Если Бог отвечает не на все молитвы по вполне законным основаниям, то и причина того, что вопли Иова остаются не услышанными (XIX:7; XXIII:8-10), заключается не в Боге, а в нем самом. И с другой стороны, это не дает права утверждать, что дело навсегда останется в таком же положении, - никогда не будет суда на Иова. "Так как Его гнев не обнаруживается вдруг, то следует ли отсюда, что Он не обращает внимания на преступление" (буквальное чтение ст. 15). Иов не должен успокаивать себя тем, что Бог как бы забыл его: временное забвение сменится строгим судом. Matthew Henry: Concise Commentary on the Whole Bible - 1706 14 Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him. 15 But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity: 16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge. Here is, I. Another improper word for which Elihu reproves Job (v. 14): Thou sayest thou shalt not see him; that is, 1. "Thou complainest that thou dost not understand the meaning of his severe dealings with thee, nor discern the drift and design of them," ch. xxiii. 8, 9. And, 2. "Thou despairest of seeing his gracious returns to thee, of seeing better days again, and art ready to give up all for gone;" as Hezekiah (Isa. xxxviii. 11), I shall not see the Lord. As, when we are in prosperity, we are ready to think our mountain will never be brought low, so when we are in adversity we are ready to think our valley will never be filled, but, in both, to conclude that to morrow must be as this day, which is as absurd as to think, when the weather is either fair or foul, that is will be always so, that the flowing tide will always flow, or the ebbing tide will always ebb. II. The answer which Elihu gives to this despairing word that Job had said, which is this, 1. That, when he looked up to God, he had no just reason to speak thus despairingly: Judgment is before him, that is, "He knows what he has to do, and will do all in infinite wisdom and justice; he has the entire plan and model of providence before him, and knows what he will do, which we do not, and therefore we understand not what he does. There is a day of judgment before him, when all the seeming disorders of providence will be set to rights and the dark chapters of it will be expounded. Then thou shalt see the full meaning of these dark events, and the final period of these dismal events; then thou shalt see his face with joy; therefore trust in him, depend upon him, wait for him, and believe that the issue will be good at last." When we consider that God is infinitely wise, and righteous, and faithful, and that he is a God of judgment (Isa. xxx. 18), we shall see no reason to despair of relief from him, but all the reason in the world to hope in him, that it will come in due time, in the best time. 2. That if he had not yet seen an end of his troubles, the reason was because he did not thus trust in God and wait for him (v. 15): "Because it is not so, because thou dost not thus trust in him, therefore the affliction which came at first from love has now displeasure mixed with it. Now God has visited thee in his anger, taking it very ill that thou canst not find in thy heart to trust him, but harbourest such hard misgiving thoughts of him." If there be any mixtures of divine wrath in our afflictions, we may thank ourselves; it is because we do not behave aright under them; we quarrel with God, and are fretful and impatient, and distrustful of the divine Providence. This was Job's case. The foolishness of man perverts his way, and then his heart frets against the Lord, Prov. xix. 3. Yet Elihu thinks that Job, being in great extremity, did not know and consider this as he should, that it was his own fault that he was not yet delivered. He concludes therefore that Job opens his mouth in vain (v. 16) in complaining of his grievances and crying for redress, or in justifying himself and clearing up his own innocency; it is all in vain, because he does not trust in God and wait for him, and has not a due regard to him in his afflictions. He had said a great deal, had multiplied words, but all without knowledge, all to no purpose, because he did not encourage himself in God and humble himself before him. It is in vain for us either to appeal to God or to acquit ourselves if we do not study to answer the end for which affliction is sent, and in vain to pray for relief if we do not trust in God; for let not that man who distrusts God think that he shall receive any thing from him, James i. 7. Or this may refer to all that Job had said. Having shown the absurdity of some passages in his discourse, he concludes that there were many other passages which were in like manner the fruits of his ignorance and mistake. He did not, as his other friends, condemn him for a hypocrite, but charged him only with Moses's sin, speaking unadvisedly with his lips when his spirit was provoked. When at any time we do so (and who is there that offends not in word?) it is a mercy to be told of it, and we must take it patiently and kindly as Job did, not repeating, but recanting, what we have said amiss. Adam Clarke: Commentary on the Bible - 1831 35:14: Thou sayest thou shalt not see Him - Several MSS. have "Thou shalt not see me," and the Septuagint, and one other, "Thou shalt not see us," but without the points, תשורנו, the original may be read see Him or see Us, the third person singular, or the first person plural. Yet judgment is before him - Rest assured that God has not forgotten either to punish or to save; therefore trust in him; choose to be a monument of his mercy, rather than of his justice. Albert Barnes: Notes on the Bible - 1834 35:14: Although thou sayest thou shalt not see him - This is addressed to Job, and is designed to entreat him to trust in God. Elihu seems to refer to some remark that Job had made, like that in , where he said that he could not come near him, nor bring his cause before him. If he went to the east, the west, thc north, or the south, he could not see him, and could get no opportunity of bringing his cause before him: see the notes at that place. Elihu here says that though it is true in fact that God is invisible, yet this ought not to be regarded as a reason why he should not confide in him. The argument of Elihu here - which is undoubtedly sound - is, that the fact that God is invisible should not be regarded as any evidence that he does not attend to the affairs of people, or that he is not worthy of our love. Judgment is before him - He is a God of justice, and will do that which is right. Therefore trust him - Though he is invisible, and though you cannot bring, your cause directly before him. The word which is used here (תחולל tchû lē l, from חול chû l) means "to turn around"; to twist; to be firm - as a rope is that is twisted; and then to wait or delay - that is, to be firm in patience. Here it may have this meaning, that Job was to be firm and unmoved, patiently waiting for the time when the now invisible God would interpose in his behalf, though he could not now see him. The idea is, that we may trust the "invisible God," or that we should patiently "wait" for him to manifest himself in our behalf, and may leave all our interests in his hands, with the feeling that they are entirely safe. It must be admitted that Job had not learned this lesson as fully as it might have been learned, and that he had evinced an undue anxiety for some public "manifestation" of the favor and friendship of God, and that he had not shown quite the willingness which he should have done to commit his interests into his hands, though he was unseen. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:14: thou sayest: Job 9:11, Job 23:3, Job 23:8-10 yet: Job 9:19, Job 19:7; Psa 77:5-10, Psa 97:2; Isa 30:18, Isa 54:17; Mic 7:7-9 trust: Psa 27:12-14, Psa 37:5, Psa 37:6, Psa 62:5, Psa 62:8; Isa 50:10; Rom 8:33, Rom 8:34 Job 35:15 Carl Friedrich Keil and Franz Delitzsch 35:14 14 Although thou sayest, thou seest Him not: The cause lieth before Him, and thou mayest wait for Him. 15 Now, then, if His wrath hath not yet punished, Should He not be well acquainted with sullenness? 16 While Job openeth his mouth without reason, Without knowledge multiplieth words. The address is not direct to Job exclusively, for it here treats first of the acts of injustice which prevail among men and remain apparently unpunished; but to Job, however, also, so far as he has, Job 23:8-10, comp. Job 19:7; Job 30:20, thus complained concerning his prayer being unanswered. אף כּי signifies elsewhere quanto minus, Job 4:19, or also quanto magis, Prov 15:11, but nowhere quanto minus si (Hirz., Hlgst.) or quanto magis si (Hahn), also not Ezek 15:5, where it signifies etiamne quum. As it can, however, naturally signify etiam quum, it can also signify etiamsi, etsi, as here and Neh 9:18. This quamvis dicas (opineris) is followed by the oratio obliqua, as Job 35:3. The relation of the matter - says the conclusion, Job 35:14 - is other than thou thinkest: the matter to be decided lies before Him, is therefore well known to Him, and thou mightest only wait for Him (חולל instead of יחל or הוחיל only here, comp. Ps 37:7, והתחולל לו); the decision, though it pass by, will not fail. In Job 35:15, Job 35:15 is taken by most modern commentators as antecedent to Job 35:16, in which case, apart from the distortions introduced, two interpretations are possible: (1) However now, because His (God's) wrath does not visit ... Job opens his mouth; (2) However now, because He (God) does not visit his (Job's) wrath (comp. on this reference of the אפּו to Job, Job 18:4; Job 36:13, Job 36:18)...Job opens, etc. That a clause with a confirmatory כי is made to precede its principal clause is not without example, Gen 3:14, Gen 3:17; but in connection with this arrangement the verb is accustomed always, in the principal clause or in the conclusion, to stand prominent (so that consequently we should expect ויפצה איוב), although in Arabic this position of the words, ואיוב יפצה, and in fact Arab. fâyûb instead of wâyûb (in connection with a difference of the subj. in the antecedent and in the conclusion, vid., De Sacy, Gramm. Arabe, 1201, 2), is regular. Therefore for a long time I thought that Job 35:15 was to be taken interrogatively: And now (ועתּה as logical inference and conclusion, which is here its most probable function, Ew. 353, b) should His wrath not punish (פּקד as absolute as Job 31:14), and should He not take notice, etc., כּי interrogative as 1Kings 24:20; 1Kings 28:1; 3Kings 11:22, as הכי (is it so that, or: should it be so that), Job 6:22, and freq., in connection with which, what is said on Gen 21:7 concerning the modal use of the praet. might be compared on the two praett. But by this rendering the connection of Job 35:16 with what precedes is awkward. Ewald has given the correct rendering (apart from the misunderstanding of פּשׁ): Therefore, because His wrath has not yet punished, He does not know much about foolishness! Job 35:15 requires to be taken as the conclusion to Job 35:15, yet not as an exclamation, but as an interrogative. The interrogative use of ולא is not unusual, 2Kings 20:1; Ezek 16:43, Ezek 16:47, Ezek 16:56; Ezek 32:27; and just as here, this interrogative ולא is found after a hypothetical antecedent clause, 1Kings 20:9; Ex 8:22. In connection with this interrogative rendering of Job 35:15, it still remains questionable whether it refers to Job's sin, or sin which prevails among men. The theme of this third speech of Elihu requires the latter reference, although perhaps not without a side-glance at Job's won arrogant behaviour. The translation shows how suitably Job 35:16 is connected with what precedes: Job 35:16 is a circumstantial clause, or, if one is not willing to take it as a subordinate clause, but prefers to take it as standing on a level with Job 35:15, an adversative clause attached with Waw, as is frequently the case: but (nevertheless) Job ... ; פּצה פּה of opening the mouth in derision, as Lam 2:16; Lam 3:46; הבל is the acc. of closer definition to it (= בּהבל), and the הכבּיר, which occurs only here and Job 36:31, signifies without distinction magnificare and multiplicare: Job multiplies high emotional words. As this יכבּיר is, so to speak, Hebraeo-Arabic (Arab. akbara), so is Job 35:15 full of Arabisims: (1) The combination אין פּקד, which has not its like in the Hebrew language (whether it be originally intended as relative or not: non est quod visitaverit, Ew. 321, b), corresponds to the popular Arabic use of lys for lâ, Ges. Thes. i. 82, b; probably אין has the value of an intensive negation (Carey: not at all). (2) The combination ידע בּ, to know about anything, to take knowledge of anything (differently Job 12:9, but comp. Job 24:12 on the idea), is like the Arab. construction of the verb (alima with bi (concerning) or bianna (because that) of the obj.; מאד (on this vid., on Ps 31:12) belongs not to בפשׁ (which is indeed possible), but, according to Ps 139:14, to ידע. (3) פּשׁ is especially to be explained from the Arabic. The signification a multitude (Jewish expositors, after פּוּשׁ, Niph. se diffundere, Nahum 3:18) is not suitable; the signification evil (lxx, Jer., and others: פשׁ = פשׁע) presents a forcibly mutilated word, and moreover one devoid of significance in this connection; whereas the Arab. fšš (but not in its derivatives, fashsh, empty-headed; fâshûsh, empty-headedness, imbecility, with its metaphorical sense) indicates a development of signification which leads to the desired end, especially in the Syro-Arabic usage most natural here. The Arab. verb fšš (פשׁשׁ, cogn. Arab. fšr, frš, to extend, expandere) is used originally of water (fashsh el-mâ): to overflow its dam, to overflow its banks, whence a valley by the lake of el-Hgne, into which the waters of the lake flow after the winter rains, is called el-mefeshsh; then of a leathern bottle: to run out (tarf mefshûsh, an emptied bottle), of a tumour (waram): to disperse, disappear, and tropically of anger (el-chulq): to break forth, vent itself on anything, hence the phrase: dost thou make me a mefeshshe (an object for the venting) of thine anger? From this Arab. fšš (distinct from Arab. faš med. Waw, to swim on the surface, trop. to be above, not to allow one's self to be kept down, and med. Je, comp. פושׁ, Hab 1:8, Jer 50:11, Mal 4:2, signifies to be proud) is פּשׁ, formed after the forms בּד, מד, מס, a synon. of זדון, or even of עברה in the signification of excessive haughtiness, pride that bursts forth violently. (Note: The signification expandere also underlies the noun fishshe, the lungs (in Egypt.); the signification discutere (especially carminare, to card wool), which the Talmud. פשׁפשׁ also has, is only a shade of the same signification; the origin of the trop. signification fatuum esse is clear from 'gaus fashûsh, empty nuts. The rice from the Palestine valley of Hle, it is somewhere said, is worse than the Egyptian, because (what is a fault in the East) in cooking tufeshfish, i.e., it bursts, breaks in pieces (comp. on the other hand: if the seed for sowing sinks to the bottom when put into water, it is good; if it swims on the surface, jefûsh, it is bad). The Piel of this fashsha signifies to cause the water to overflow, trop. fashshasha qalbahu, he gave air to his heart, i.e., he revealed a secret which burdened him. A proverb says: the market (with its life and changing scenes) is a feshshâsh of cares, i.e., consoles a trouble heart. In the Hiph. one says in like manner proverbially, el-bukâ jufishsh, weeping removes the anguish of the soul. - Wetzst.) Thus, even at the close of this third speech of Elihu, the Arabic, and in fact Syro-Arabic colouring, common to this section with the rest of the book, is confirmed; while, on the other hand, we miss the bold, original figures which up to Job 31:1 followed like waves one upon another, and we perceive a deficiency of skill, as now and then between Koheleth and Solomon. The chief thought of the speech we have also heard already from the three friends and Job himself. That the piety of the pious profits himself without involving God in any obligation to him, Eliphaz has already said, Job 22:2.; and that prayer that is heard in time of need and the unanswered cry of the godly and the ungodly are distinct, Job said, Job 27:9. Elihu, however, deprives these thoughts of their hitherto erroneous application. If piety gives nothing to God which He ought to reward, Job dare not regard his affliction, mysterious as it is to him, as unjust; and if the godly do not directly experience the avenging wrath of God on the haughtiness of their oppressors, the question, whether then their prayer for help is of the right kind, is more natural than the complain of a want of justice in God's government of the world. Job is silent also after this speech. It does not contain the right consolation; it contains, however, censure which he ought humbly to receive. It touches his heart. But whether it touches the heart of the idea of the book, is another question. Geneva 1599 35:14 Although thou sayest thou shalt not see him, (g) [yet] judgment [is] before him; therefore trust thou in him. (g) God is just, however you judge him. John Gill 35:14 Although thou sayest thou shall not see him,.... Which is another expression of Job's taken notice of by Elihu, and to which he makes answer; he seems to refer to Job 23:3. God is indeed invisible in his nature and essence, but is to be seen in his works of creation and providence; which Job was acquainted with, and in which he had seen somewhat of the glory of God, and of his divine perfections in them. See Job 9:4. And he is to be seen in Christ by an eye of faith, and Job had trusted in him as his salvation; and he will be seen with the beatific vision in heaven as he is, in a more glorious and perfect manner, which Job had a full persuasion of, Job 13:15; and therefore is not to be understood in either of those senses, but of his not seeing him on a throne of judgment, hearing and trying his cause, judging and acquitting him; this he had often desired, but despaired of ever seeing it; see Job 23:4; to which Elihu replies; yet judgment is before him; all things are naked and open to him, and stand clear before him; he has perfect knowledge of what is right and wrong; no cause is unknown to him, and needs not to be searched into by him; nor can he nor will he ever pass a wrong judgment: he is just and true, righteous in all his ways and works, the Judge of the whole earth, who will do right, and will plead and judge the cause of every good man sooner or later; if not now, there is a judgment to come with him, when all must appear before his judgment seat, and he will render unto every man according to his works; therefore trust thou in him, or "wait for him" (c); wait for his coming to judgment: wait till that time comes when everything will be brought to light, and every good man shall have praise of God. Or, as we render it, "trust in him"; God alone is the object of trust and confidence, and happy is the man that trusts in him; he is to be trusted in for all things, both temporal, spiritual, and eternal; and particularly for this of doing justice to his people; if not now, yet hereafter, he will render tribulation to them that trouble them; he will right all their wrongs and avenge their injuries, and remove the rebuke that is upon them, and confess them before men and angels, and declare them righteous, and receive them into his kingdom and glory: and be is to be trusted in at all times, in times of adversity as well as prosperity; and even when he is not to be seen, and the dispensations of his providence are dark and intricate, see Is 50:10; The word used signifies such a trust, hope, and waiting, as of a woman in travail, who bears her pains patiently, holding and trusting for a safe deliverance of a child, to the joy of her and her family. (c) "et expectabis eum", Montanus; "expecta eum", Junius & Tremellius, Piscator, Mercerus; so Michaelis, Schultens. John Wesley 35:14 See him - Thou canst not understand his dealings with thee. Here Elihu answers another objection of Job's: and tells him that though God may for a season delay to answer, yet he will certainly do him right. Judgment - Justice is at his tribunal, and in all his ways and administrations. Trust - Instead of murmuring, repent of what is past, humble thyself under God's hand, wait patiently in his way, 'till deliverance come; for it will certainly come if thou dost not hinder it. Robert Jamieson, A. R. Fausset and David Brown 35:14 Although thou sayest thou shalt not see him--(as a temporal deliverer; for he did look for a Redeemer after death, Job 19:25-27; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; Job 9:11; Job 23:3, Job 23:8-9; yet, judgment . . . ; therefore trust . . . But the Hebrew favors MAURER, "How much less (will God . . . regard, Job 35:13), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; Job 30:20). judgment--that is, thy cause, thy right; as in Ps 9:16; Prov 31:5, Prov 31:8. trust--rather, "wait thou" on Him, patiently, until He take up thy cause (Ps 37:7).
35:1535:15: Եւ արդ քանզի չէ՛ որ կրեաց զբարկութիւն նորա, ※ եւ ո՛չ որ գիտաց զյանցանս իւր յոյժ։ 15 Եւ արդ, քանի որ չկայ մէկը, որ կրել է նրա բարկութիւնը, մէկը, որ գիտակցել է իր ծանր մեղքերը, - 15 Հիմա իր բարկութեան ըրածը բան մը չէ Ու անօրէնութիւնը նկատի առած չէ։ Եւ արդ քանզի չ է որ կրեաց զբարկութիւն նորա, եւ ոչ որ գիտաց զյանցանս իւր յոյժ: 35:15: Եւ արդ քանզի չէ՛ որ կրեաց զբարկութիւն նորա, ※ եւ ո՛չ որ գիտաց զյանցանս իւր յոյժ։ 15 Եւ արդ, քանի որ չկայ մէկը, որ կրել է նրա բարկութիւնը, մէկը, որ գիտակցել է իր ծանր մեղքերը, - 15 Հիմա իր բարկութեան ըրածը բան մը չէ Ու անօրէնութիւնը նկատի առած չէ։ zohrab-1805▾ eastern-1994▾ western am▾	35:1535:15 Но ныне, потому что гнев Его не посетил его и он не познал его во всей строгости, 35:15 καὶ και and; even νῦν νυν now; present ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἐπισκεπτόμενος επισκεπτομαι visit; inspect ὀργὴν οργη passion; temperament αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔγνω γινωσκω know παραπτώματι παραπτωμα lapse; setback σφόδρα σφοδρα vehemently; tremendously 35:15 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now כִּי־ kî- כִּי that אַ֭יִן ˈʔayin אַיִן [NEG] פָּקַ֣ד pāqˈaḏ פקד miss אַפֹּ֑ו ʔappˈô אַף nose וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֖ע yāḏˌaʕ ידע know בַּ ba בְּ in † הַ the פַּ֣שׁ ppˈaš פַּשׁ [uncertain] מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 35:15. nunc enim non infert furorem suum nec ulciscitur scelus valdeFor he doth not now bring on his fury, neither doth he revenge wickedness exceedingly. 15. But now, because he hath not visited in his anger, neither doth he greatly regard arrogance; But now, because [it is] not [so], he hath visited in his anger; yet he knoweth [it] not in great extremity: 35:15 Но ныне, потому что гнев Его не посетил его и он не познал его во всей строгости, 35:15 καὶ και and; even νῦν νυν now; present ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἐπισκεπτόμενος επισκεπτομαι visit; inspect ὀργὴν οργη passion; temperament αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔγνω γινωσκω know παραπτώματι παραπτωμα lapse; setback σφόδρα σφοδρα vehemently; tremendously 35:15 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now כִּי־ kî- כִּי that אַ֭יִן ˈʔayin אַיִן [NEG] פָּקַ֣ד pāqˈaḏ פקד miss אַפֹּ֑ו ʔappˈô אַף nose וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֖ע yāḏˌaʕ ידע know בַּ ba בְּ in † הַ the פַּ֣שׁ ppˈaš פַּשׁ [uncertain] מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 35:15. nunc enim non infert furorem suum nec ulciscitur scelus valde For he doth not now bring on his fury, neither doth he revenge wickedness exceedingly. 15. But now, because he hath not visited in his anger, neither doth he greatly regard arrogance; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 35:15: But - because it is not so - Rather, "But now, because he visiteth not in his anger." This is more literal than the versions generally proposed; and the sense of the place appears to be this: Because vengeance is not speedily executed on an evil work, therefore are the hearts of the children of men set in them to do iniquity. This is, in effect, the charge which Elihu brings against Job. Albert Barnes: Notes on the Bible - 1834 35:15: But now, because it is not so - This verse, as it stands in our authorized translation, conveys no intelligible idea. It is evident that the translators meant to give a literal version of the Hebrew, but without understanding its sense. An examination of the principal words and phrases may enable us to ascertain the idea which was in the mind of Elihu when it was uttered. The phrase in the Hebrew here (ועתה כי־אין kı̂ y-'ayin ve‛ attâ h) may mean, "but now it is as nothing," and is to be connected with the following clause, denoting, "now it is comparatively nothing that he has visited you in his anger;" that is, the punishment which he has inflicted on you is almost as nothing compared with what it might have been, or what you have deserved. Job had complained much, and Elihu says to him, that so far from having cause of complaint, his sufferings were as nothing - scarcely worth noticing, compared with what they might have been. He hath visited in his anger - Margin, that is, "God." The word rendered "hath visited" (פקד pâ qad) means to visit for any purpose - for mercy or justice; to Rev_iew, take an account of, or investigate conduct. Here it is used with reference to punishment - meaning that the punishment which he had inflicted was trifling compared with the desert of the offences. Yet he knoweth it not - Margin, that is, "Job." The marginal reading here is undoubtedly erroneous. The reference is not to Job, but to God, and the idea is, that he did not "know," that is, did not "take full account" of the sins of Job. He passed them over, and did not bring them all into the account in his dealings with him. Had he done this, and marked every offence with the utmost strictness and severity, his punishment would have been much more severe. In great extremity - The Hebrew here is מאד בפשׁ bapash me'ô d. The word פשׁ pash occurs nowhere else in the Hebrew. The Septuagint renders it παράπτωμα paraptō ma, "offence." and the Vulgate "scelus," that is, "transgression." The authors of those versions evidently read it as if it were פשׁע pesha‛, iniquity; and it may be that the final ע (‛) has been dropped, like שו for שׁוא shâ v', in . Gesenius, Theodotion and Symmachus in like manner render it "transgression." Others have regarded it as if from פוש "to be proud," and as meaning "in pride" or "arrogance;" and others, as the rabbis generally, as if from פוש, to "disperse," meaning "on account of the multitude," scil. of transgressions. So Rosenmuller, Umbreit, Luther, and the Chaldee. It seems probable to me that the interpretation of the Septuagint and the Vulgate is the correct one, and that the sense is, that he "does not take cognizance severely (מאד me'ô d) of transgressions;" that is, that he had not done it in the case of Job. This interpretation agrees with the scope of the passage, and with the view which Elihu meant to express - that God, so far from having given any just cause of complaint, had not even dealt with him as his sins deserved. Without any impeachment of his wisdom or goodness, his inflictions "might" have been far more severe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:15: because: Job 9:14, Job 13:15; Num 20:12; Luk 1:20 he: that is, God visited: Psa 89:32; Rev 3:19 he: that is, Job in great: Job 4:5, Job 30:15-31; Psa 88:11-16; Hos 11:8, Hos 11:9; Heb 12:11, Heb 12:12 Job 35:16 John Gill 35:15 But now, because it is not so,.... Because there was not such trust, hope, patience, and quiet expectation in Job that God would appear for him, and do him, justice openly and publicly; for though he had hope and confidence of an interest in his living Redeemer and Saviour, and of eternal life and happiness through him; yet not of his bringing his judgment to the light, and of his beholding his righteousness, as he ought to have had, see Ps 37:5; he hath visited in his anger; corrected and chastised in fatherly anger and displeasure, though not in wrath and vengeance, and in a way of punishment in strict justice; but consistent with his invariable love and free favour in Christ; being displeased at his want of faith and patience, failing in the exercise of which is oftentimes resented by the Lord, see Num 20:12; yet he knoweth it not in great extremity: so stupid was Job, that though he was in the utmost extremity of affliction, in his body, family, and substance, yet was not sensible it was his duty to trust in God, and patiently wait for him; he knew that the hand of God was upon him, and that he had visited him in anger, and that his arrows stuck fast in him, and his hand pressed him sore; but was insensible of the cause of the continuance of it, his unbelief, impatience, and non-submission to the will of God. The word for "extremity" signifies "abundance" (d), and may be applied to an abundance and plenty of good things; and therefore some understand it of Job's prosperity, and take the sense to be, that God took no notice of this; it did not hinder him from visiting him, but he destroyed it all: though Mr. Broughton, on the other hand, interprets it of the great plenty of sorrows and distresses Job was attended with, the true cause of which he did not advert to: some (e) think the whole refers to the merciful dealings of God with Job, and read the first clause, "know now his anger hath visited but a little or noticing;'' the affliction is but a light one comparatively speaking, scarce any thing at all in comparison of what sin deserves, being abundantly less than that: "neither hath he made great inquisition, or inquired out the multitude'' of sins; not strictly and severely marking them, and dealing with and for them according to their deserts; see Ezra 9:13; with which compare 2Cor 4:17; and therefore Job had no reason to complain of God, or of any hard usage from him. (d) "in copia", Montanus; "ad auctum valde", Cocceius; "prosperitatem", De Dieu; so Patrick. (e) Tigurine version, Mercerus, Piscator; so Ben Gersom. John Wesley 35:15 Because - Because Job doth not acknowledge God's justice and his own sins. He - God. Anger - Hath laid grievous afflictions upon him. He - Job is not sensible of it, so as to be humbled under God's hand. Robert Jamieson, A. R. Fausset and David Brown 35:15 As it is, because Job waited not trustingly and patiently (Job 35:14; Num 20:12; Zeph 3:2; Mic 7:9), God hath visited . . . ; yet still he has not taken (severe) cognizance of the great multitude (English Version wrongly, "extremity") of sins; therefore Job should not complain of being punished with undue severity (Job 7:20; Job 11:6). MAURER translates: "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken strict (great) cognizance of his folly (sinful speeches); therefore," &c. For "folly," UMBREIT translates with the Rabbins, "multitude." GESENIUS reads with the Septuagint and Vulgate needlessly, "transgression."
35:1635:16: ※ Ապա ուրեմն Յոբ՝ զո՛ւր բանայ զբերան իւր, եւ ծանրացուցանէ անգիտութեամբ զբանս։ 16 ապա ուրեմն Յոբն էլ զուր է բացում բերանը եւ իր անգիտութեամբ ծանրացնում խօսքերը»: 16 Ուստի Յոբ իր բերանը զուր տեղը բանալով՝ Առանց գիտութեան խօսքեր կը շատցնէ»։ ապա ուրեմն Յոբ զուր բանայ զբերան իւր, եւ ծանրացուցանէ անգիտութեամբ զբանս: 35:16: ※ Ապա ուրեմն Յոբ՝ զո՛ւր բանայ զբերան իւր, եւ ծանրացուցանէ անգիտութեամբ զբանս։ 16 ապա ուրեմն Յոբն էլ զուր է բացում բերանը եւ իր անգիտութեամբ ծանրացնում խօսքերը»: 16 Ուստի Յոբ իր բերանը զուր տեղը բանալով՝ Առանց գիտութեան խօսքեր կը շատցնէ»։ zohrab-1805▾ eastern-1994▾ western am▾	35:1635:16 Иов и открыл легкомысленно уста свои и безрассудно расточает слова. 35:16 καὶ και and; even Ιωβ ιωβ Iōb; Iov ματαίως ματαιως open up τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him ἐν εν in ἀγνωσίᾳ αγνωσια ignorance ῥήματα ρημα statement; phrase βαρύνει βαρυνω weighty; weigh down 35:16 וְ֭ ˈw וְ and אִיֹּוב ʔiyyôv אִיֹּוב Job הֶ֣בֶל hˈevel הֶבֶל breath יִפְצֶה־ yifṣeh- פצה open פִּ֑יהוּ pˈîhû פֶּה mouth בִּ bi בְּ in בְלִי־ vᵊlî- בְּלִי destruction דַ֝֗עַת ˈḏˈaʕaṯ דַּעַת knowledge מִלִּ֥ין millˌîn מִלָּה word יַכְבִּֽר׃ פ yaḵbˈir . f כבר multiply 35:16. ergo Iob frustra aperit os suum et absque scientia verba multiplicatTherefore Job openeth his mouth in vain, and multiplieth words without knowledge. 16. Therefore doth Job open his mouth in vanity; he multiplieth words without knowledge. Therefore doth Job open his mouth in vain; he multiplieth words without knowledge: 35:16 Иов и открыл легкомысленно уста свои и безрассудно расточает слова. 35:16 καὶ και and; even Ιωβ ιωβ Iōb; Iov ματαίως ματαιως open up τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him ἐν εν in ἀγνωσίᾳ αγνωσια ignorance ῥήματα ρημα statement; phrase βαρύνει βαρυνω weighty; weigh down 35:16 וְ֭ ˈw וְ and אִיֹּוב ʔiyyôv אִיֹּוב Job הֶ֣בֶל hˈevel הֶבֶל breath יִפְצֶה־ yifṣeh- פצה open פִּ֑יהוּ pˈîhû פֶּה mouth בִּ bi בְּ in בְלִי־ vᵊlî- בְּלִי destruction דַ֝֗עַת ˈḏˈaʕaṯ דַּעַת knowledge מִלִּ֥ין millˌîn מִלָּה word יַכְבִּֽר׃ פ yaḵbˈir . f כבר multiply 35:16. ergo Iob frustra aperit os suum et absque scientia verba multiplicat Therefore Job openeth his mouth in vain, and multiplieth words without knowledge. 16. Therefore doth Job open his mouth in vanity; he multiplieth words without knowledge. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16. Отрицающий Божественное Правосудие и его проявление в истории человечества (XXIV:1), Иов рассуждает неблагоразумно. Adam Clarke: Commentary on the Bible - 1831 35:16: Therefore doth Job open his mouth in vain - God will execute vengeance when it may best serve the ends of his justice, providence, and mercy. The delay of judgment is not proof that it shall not be executed; nor is the deferring of mercy any proof that God has forgotten to be gracious. He multiplieth words without knowledge - However this may apply to Job, it most certainly applies very strongly and generally to the words, not only of Job's three friends, but to those also of Elihu himself. The contest is frequently a strife of words. Albert Barnes: Notes on the Bible - 1834 35:16: Therefore - In view of all that Elihu had now said, be came to the conclusion that the views of Job were erroneous, and that he had no just cause of complaint. He had suffered no more than he had deserved; he might have obtained a release or mitigation if he had applied to God; and the government of God was just, and was every way worthy of confidence. The remarks of Job, therefore, complaining of the severity of his sufferings and of the government of God, were not based on knowledge, and had in fact no solid foundation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 35:16: Job 3:1, Job 33:2, Job 33:8-12, Job 34:35-37, Job 38:2 Geneva 1599 35:16 Therefore doth Job (h) open his mouth in vain; he multiplieth words without knowledge. (h) For if he punished you as you deserved, you would not be able to open your mouth. John Gill 35:16 Therefore doth Job open his mouth in vain,.... In uttering such unbecoming expressions, observed, and refuted, in his loud complaints of God, and of his dealings with him, and in defence of himself; he multiplieth words without knowledge; both against God and in answer to others; being in a great measure ignorant of the nature and number of his sins, and of his afflictions; and of the end of God in them, and of the right he had to lay them upon him; us well as of his duty patiently to bear them, and trust in God, and wait his own time for deliverance out of them; and or the truth of this he was afterwards convinced, and acknowledged it, Job 42:3. Robert Jamieson, A. R. Fausset and David Brown 35:16 Apodosis to Job 35:15. in vain--rashly.

Յոբ / Job - 35 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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