Յոբ / Job - 37 | swap

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

Job - 37Next >

jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Окончание речи Елиуя. 1-13. Описание грозы и других физических явлений. 14-24. Заключение. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Elihu here goes on to extol the wonderful power of God in the meteors and all the changes of the weather: if, in those changes, we submit to the will of God, take the weather as it is and make the best of it, why should we not do so in other changes of our condition? Here he observes the hand of God, I. In the thunder and lightning, ver. 1-5. II. In the frost and snow, the rains and wind, ver. 6-13. III. He applies it to Job, and challenges him to solve the phenomena of these works of nature, that confessing his ignorance in them, he might own himself an incompetent judge in the proceedings of divine Providence, ver. 14-22. And then, IV. Concludes with his principle, which he undertook to make out, That God is great and greatly to be feared, ver. 23, 24. Adam Clarke: Commentary on the Bible - 1831 Elihu continues to set forth the wisdom and omnipotence of God, as manifested in the thunder and lightning,5; in the snows and frosts,8; in various meteors; and shows the end for which they are sent,13. Job is exhorted to consider the wondrous works of God in the light, in the clouds, in the winds, in heat and cold, in the formation of the heavens, and in the changes of the atmosphere,22. The perfections of God, and how he should be reverenced by his creatures, R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 37:1, God is to be feared because of his great works; Job 37:15, His wisdom is unsearchable in them. Job 37:1 John Gill INTRODUCTION TO JOB 37 Elihu in this chapter proceeds to show the greatness of God as it appears in other of his works of nature, which greatly affected him, and to an attention to which he exhorts others, Job 37:1; particularly thunder and lightning, the direction, extent, and order of which he observes, Job 37:3; and then suggests that besides these there are other great things done by him, incomprehensible and unknown in various respects; as the snow, and rain, lesser and greater, which come on the earth at his command, and have such effect on men as to seal up their hands, and on the beasts of the field as to cause them to retire to their dens, and there remain, Job 37:5; and then he goes on to take notice of wind, and frost, and the clouds, and dispersion of them; their use and ends, whether in judgment or mercy, Job 37:9; and then calls on Job to consider these wondrous works of God, and remark how ignorant men are of the disposition of clouds for the rainbow; of the balancing of them; of the heat and quietness that come by the south wind, and of the firmness of the sky, Job 37:14; and from all this he concludes the terrible majesty, unsearchable nature of God, the excellency of his power and justice; and that men therefore should and do fear him, who is no respecter of persons, Job 37:21.
37:137:1: Եւ ՚ի վերայ այնորիկ խռովեցաւ սիրտ իմ, եւ ծորեաց ՚ի տեղւոջէ իւրմէ։ 1 «Ու դրա վրայ խռովուել է սիրտս, շարժուել իր տեղից: 37 Ասոր համար ալ սիրտս կը դողայ Ու իր տեղէն կ’երերայ։ Եւ ի վերայ այնորիկ խռովեցաւ սիրտ իմ, եւ ծորեաց ի տեղւոջէ իւրմէ: 37:1: Եւ ՚ի վերայ այնորիկ խռովեցաւ սիրտ իմ, եւ ծորեաց ՚ի տեղւոջէ իւրմէ։ 1 «Ու դրա վրայ խռովուել է սիրտս, շարժուել իր տեղից: 37 Ասոր համար ալ սիրտս կը դողայ Ու իր տեղէն կ’երերայ։ zohrab-1805▾ eastern-1994▾ western am▾	37:137:1 И от сего трепещет сердце мое и подвиглось с места своего. 37:1 καὶ και and; even ταύτης ουτος this; he ἐταράχθη ταρασσω stir up; trouble ἡ ο the καρδία καρδια heart μου μου of me; mine καὶ και and; even ἀπερρύη απορεω perplex ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτῆς αυτος he; him 37:1 אַף־ ʔaf- אַף even לְ֭ ˈl לְ to זֹאת zōṯ זֹאת this יֶחֱרַ֣ד yeḥᵉrˈaḏ חרד tremble לִבִּ֑י libbˈî לֵב heart וְ֝ ˈw וְ and יִתַּ֗ר yittˈar נתר run מִ mi מִן from מְּקֹומֹֽו׃ mmᵊqômˈô מָקֹום place 37:1. super hoc expavit cor meum et emotum est de loco suoAt this my heart trembleth, and is moved out of its place. 1. At this also my heart trembleth, and is moved out of its place. ^[369] At this also my heart trembleth, and is moved out of his place: 37:1 И от сего трепещет сердце мое и подвиглось с места своего. 37:1 καὶ και and; even ταύτης ουτος this; he ἐταράχθη ταρασσω stir up; trouble ἡ ο the καρδία καρδια heart μου μου of me; mine καὶ και and; even ἀπερρύη απορεω perplex ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτῆς αυτος he; him 37:1 אַף־ ʔaf- אַף even לְ֭ ˈl לְ to זֹאת zōṯ זֹאת this יֶחֱרַ֣ד yeḥᵉrˈaḏ חרד tremble לִבִּ֑י libbˈî לֵב heart וְ֝ ˈw וְ and יִתַּ֗ר yittˈar נתר run מִ mi מִן from מְּקֹומֹֽו׃ mmᵊqômˈô מָקֹום place 37:1. super hoc expavit cor meum et emotum est de loco suo At this my heart trembleth, and is moved out of its place. 1. At this also my heart trembleth, and is moved out of its place. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-5. Продолжение описания грома и молнии. На основании 2-го и дальнейших стихов догадываются, что Елиуй описывает грозу, разразившуюся в то самое время, когда он кончал свою речь. 1. Гроза с сопровождающими ее громом и молниею - предвестники предстоящего явления Бога (Исх XIX:9, 16-17), а оно вызывает в Елиуе, как и в других ветхозаветных людях чувство страха (Ис VI:5; Иез II:1; Дан X:7-8). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 At this also my heart trembleth, and is moved out of his place. 2 Hear attentively the noise of his voice, and the sound that goeth out of his mouth. 3 He directeth it under the whole heaven, and his lightning unto the ends of the earth. 4 After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard. 5 God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend. Adam Clarke: Commentary on the Bible - 1831 37:1: My heart trembleth - This is what the Septuagint has anticipated; see under(note). A proper consideration of God's majesty in the thunder and lightning is enough to appall the stoutest heart, confound the wisest mind, and fill all with humility and devotion. This, to the middle of should be added to the preceding chapter, as it is a continuation of the account of the thunder and lightning given at the conclusion of that chapter. Our present division is as absurd as it is unfortunate. Albert Barnes: Notes on the Bible - 1834 37:1: At this also - That is, in view of the thunderstorm, for it is that which Elihu is describing. This description was commenced in , and is continued to , and should not have been separated by the division into chapters. Elihu sees a tempest rising. The clouds gather, the lightnings flash, the thunder rolls, and he is awed as with the conscious presence of God. There is nowhere to be found a more graphic and impressive description of a thunder-storm than this; compare Herder on Hebrew Poetry, vol. i., 85ff, by Marsh, Burlington, 1833. My heart trembleth - With fear. He refers to the palpitation or increased action of the heart produced by alarm. And is moved out of his place - That is, by violent palpitation. The heart seems to leave its calm resting place, and to burst away because of fright. The increased action of the heart under the effects of fear, as described here by Elihu, has been experienced by all. The "cause" of this increased action is supposed to be this. The immediate effect of fear is on the extremities of the nerves of the system, which are diffused ever the whole body. The first effect is to pRev_ent the circulation of the blood to the extremities, and to drive it back to the heart, and thus to produce paleness. The blood thus driven back on the heart produces an increased action there to propel it through the lungs and the arteries, thus causing at the same time the increased effort of the heart, and the rapid action of the lungs, and of course the quick breathing and the palpitation observed in fear. See Scheutzer, Physica. Sacra, in loc. An expression similar to that which occurs here, is used by Shakespeare, in Macbeth: "Why do I yield to that suggestion, Whose horrid image doth unfix my hair, And make ray seated heart knock at my ribs Against the use of nature." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:1: Job 4:14, Job 21:6, Job 38:1; Exo 19:16; Psa 89:7, Psa 119:120; Jer 5:22; Dan 10:7, Dan 10:8; Hab 3:16; Mat 28:2-4; Act 16:26, Act 16:29 Job 37:2 Carl Friedrich Keil and Franz Delitzsch 37:1 1 Yea, at this my heart trembleth And tottereth from its place. 2 Hear, O hear the roar of His voice, And the murmur that goeth out of His mouth. 3 He sendeth it forth under the whole heaven, And His lightning unto the ends of the earth. 4 After it roareth the voice of the thunder, He thundereth with the voice of His majesty, And spareth not the lightnings, when His voice is heard. 5 God thundereth with His voice marvellously, Doing great things, incomprehensible to us. Louis Bridel is perhaps right when he inserts after Job 36 the observation: L'clair brille, la tonnerre gronde. לזאת does not refer to the phenomenon of the storm which is represented in the mind, but to that which is now to be perceived by the senses. The combination שׁמעוּ שׁמוע can signify both hear constantly, Is 6:9, and hear attentively, Job 13:17; here it is the latter. רגז of thunder corresponds to the verbs Arab. rḥz and rjs, which can be similarly used. The repetition of קול fo noititeper eh five times calls to mind the seven קולות (ἑπτὰ βρονταί) in Ps 29:1-11. The parallel is הגה, Job 37:2, a murmuring, as elsewhere of the roar of the lion and the cooing of the dove. The suff. of ישׁרהוּ refers to the thunder which rolls through the immeasurable breadth under heaven; it is not perf. Piel of ישׁר (Schlottm.), for "to give definite direction" (2Chron 32:30) is not appropriate to thunder, but fut. Kal of שׁרה, to free, to unbind (Ew., Hirz. and most others). What Job 37:3 says of thunder, Job 37:3 says of light, i.e., the lightning: God sends it forth to the edges, πτέρυγες, i.e., ends, of the earth. אחריו, Job 37:4, naturally refers to the lightning, which is followed by the roar of the thunder; and יעקּבם to the flashes, which, when once its rumble is heard, God does not restrain (עקּב = עכּב of the Targ., and Arab. ‛aqqaba, to leave behind, postpone), but causes to flash forth in quick succession. Ewald's translation: should He not find (prop. non investigaverit) them (the men that are to be punished), gives a thought that has no support in this connection. In Job 37:5 נפלאות, mirabilia, is equivalent to mirabiliter, as Dan 8:24, comp. Ps 65:6; Ps 139:14. ולא נדע is intended to say that God's mighty acts, with respect to the connection between cause and effect and the employment of means, transcend our comprehension. Geneva 1599 37:1 At this also my heart (a) trembleth, and is moved out of his place. (a) At the marvelling of the thunder and lightnings: by which he declares that the faithful are lively touched with the majesty of God, when they behold his works. John Gill 37:1 At this also my heart trembleth,.... At the greatness and majesty of God, not only as displayed in those works of his before observed, but as displayed in those he was about to speak of: such terrible majesty is there with God, that all rational creatures tremble at it; the nations of the world, the kings and great men of the earth, and even the devils themselves, Is 64:2. Good men tremble in the worship of God, and at the word of God; and even at the judgments of God on wicked men, and at the things that are coming on the churches of Christ. But Elihu has a particular respect to thunder and lightning, which are very terrible to many persons (s), both good and bad (t). At the giving of the law, there were such blazes of lightning and claps of thunder, that not only all the people of Israel in the camp trembled, but Moses himself also exceedingly feared and quaked, Ex 19:16. It is very probable, that at this time Elihu saw a storm gathering, and a tempest rising; some flashes of lightning were seen, and some murmurs (u) of thunders heard, which began to affect him; since quickly after we read that God spoke out of the whirlwind or tempest, Job 38:1; and is moved out of his place; was ready to leap out of his body. Such an effect had this phenomenon of nature on him; as is sometimes the case with men at a sudden fright or unusual sound, and particularly thunder (w). (s) , &c. Homer. Il. 10. v. 94, 95. (t) As it was to Augustus Caesar, who always carried about with him the skin of a sea calf, as a preservative; and, on suspicion of a storm rising, would betake himself to some secret and covered place: and to Tiberius, who wore his laurel to secure him from it: and to Caligula, who, on hearing it, would get out of bed and hide himself under it. Sueton. Vit. August. c. 90. Tiber. c. 69. & Caligul. c. 51. Plin. Nat. Hist. l. 15. c. 30. Vid. Virgil. Georgic. l. 1. v. 330, 331. (u) "Tonitruorum unum genus grave murmur----aliud genus est acre quod crepitum magis dixerint". Senecae Quaest. Nat. c. 2. c. 27. (w) "Attonitos, quorum mentes sonus ille coelestis loco pepulit". Ibid. Robert Jamieson, A. R. Fausset and David Brown 37:1 (Job 37:1-24) At this--when I hear the thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (Job 38:1).
37:237:2: ※ Լո՛ւր զլուր զբարկութեան սրտմտութեան Տեառն. եւ խորհուրդ ՚ի բերանոյ նորա ելցէ[9475]։ [9475] Ոմանք. Լուր զլուր ՚ի բարկութեան սրտ՛՛... եւ խորհուրդ ՚ի բարկութենէ նորա։ 2 Լսի՛ր Տիրոջ սրտմտութեան ու զայրոյթի լուրը. նրա բերանից խորհուրդ է դուրս գալու: 2 Անոր ձայնին որոտումին Ու անոր բերնէն ելած շառաչիւնին մտիկ ըրէ՛ք։ ^[361]Լուր զլուր զբարկութեան սրտմտութեան Տեառն, եւ խորհուրդ ի բերանոյ նորա ելցէ: 37:2: ※ Լո՛ւր զլուր զբարկութեան սրտմտութեան Տեառն. եւ խորհուրդ ՚ի բերանոյ նորա ելցէ[9475]։ [9475] Ոմանք. Լուր զլուր ՚ի բարկութեան սրտ՛՛... եւ խորհուրդ ՚ի բարկութենէ նորա։ 2 Լսի՛ր Տիրոջ սրտմտութեան ու զայրոյթի լուրը. նրա բերանից խորհուրդ է դուրս գալու: 2 Անոր ձայնին որոտումին Ու անոր բերնէն ելած շառաչիւնին մտիկ ըրէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	37:237:2 Слушайте, слушайте голос Его и гром, исходящий из уст Его. 37:2 ἄκουε ακουω hear ἀκοὴν ακοη hearing; report ἐν εν in ὀργῇ οργη passion; temperament θυμοῦ θυμος provocation; temper κυρίου κυριος lord; master καὶ και and; even μελέτη μελετη from; out of στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἐξελεύσεται εξερχομαι come out; go out 37:2 שִׁמְע֤וּ šimʕˈû שׁמע hear שָׁמֹ֣ועַ šāmˈôₐʕ שׁמע hear בְּ bᵊ בְּ in רֹ֣גֶז rˈōḡez רֹגֶז excitement קֹלֹ֑ו qōlˈô קֹול sound וְ֝ ˈw וְ and הֶ֗גֶה hˈeḡeh הֶגֶה whisper מִ mi מִן from פִּ֥יו ppˌiʸw פֶּה mouth יֵצֵֽא׃ yēṣˈē יצא go out 37:2. audite auditionem in terrore vocis eius et sonum de ore illius procedentemHear ye attentively the terror of his voice, and the sound that cometh out of his mouth. 2. Hearken ye unto the noise of his voice, and the sound that goeth out of his mouth. Hear attentively the noise of his voice, and the sound [that] goeth out of his mouth: 37:2 Слушайте, слушайте голос Его и гром, исходящий из уст Его. 37:2 ἄκουε ακουω hear ἀκοὴν ακοη hearing; report ἐν εν in ὀργῇ οργη passion; temperament θυμοῦ θυμος provocation; temper κυρίου κυριος lord; master καὶ και and; even μελέτη μελετη from; out of στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἐξελεύσεται εξερχομαι come out; go out 37:2 שִׁמְע֤וּ šimʕˈû שׁמע hear שָׁמֹ֣ועַ šāmˈôₐʕ שׁמע hear בְּ bᵊ בְּ in רֹ֣גֶז rˈōḡez רֹגֶז excitement קֹלֹ֑ו qōlˈô קֹול sound וְ֝ ˈw וְ and הֶ֗גֶה hˈeḡeh הֶגֶה whisper מִ mi מִן from פִּ֥יו ppˌiʸw פֶּה mouth יֵצֵֽא׃ yēṣˈē יצא go out 37:2. audite auditionem in terrore vocis eius et sonum de ore illius procedentem Hear ye attentively the terror of his voice, and the sound that cometh out of his mouth. 2. Hearken ye unto the noise of his voice, and the sound that goeth out of his mouth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Голосом Божиим является, по воззрению древних восточных народов, гром (Пс XXVIII), внимательно вслушаться в него и приглашает своих собеседников Елиуя. Adam Clarke: Commentary on the Bible - 1831 37:2: Hear attentively - "Hear with hearing." The words seem to intimate that there was actually at that time a violent storm of thunder and lightning, and that the successive peals were now breaking over the house, and the lightning flashing before their eyes. The storm continued till Elihu had finished, and out of that storm the Almighty spoke. See the beginning of the succeeding chapter, Job 38 (note). The noise of his voice - The sudden clap. And the sound that goeth out - The peal or continued rattling, pounding, and thumping, to the end of the peal. The whole is represented as the voice of God himself, and the thunder is immediately issuing from his mouth. Albert Barnes: Notes on the Bible - 1834 37:2: Hear attentively - Margin, as in Hebrew "hear in hearing;" that is, bear with attention. It has been supposed by many, and not without probability, that the tempest was already seen rising, out of which God was to address Job Job 38, and that Elihu here calls the special attention of his hearers to the gathering storm, and to the low muttering thunder in the distance. The noise of his voice - Thunder is often represented as the voice of God, and this was one of the most natural of all suppositions when its nature was little understood, and is at all times a beautiful poetic conception; see the whole of Psa 29:1-11. The word rendered "noise" (רגז rô gez), means properly "commotion," that which is fitted to produce perturbation, or disquiet (see , ; Isa 14:3), and is used here to denote the commotion, or "raging" of thunder. And the sound - The word used here (הגה hegeh) means properly a "muttering growling" - as of thunder. It is often used to denote sighing, moaning, and meditation, in contradistinction from clear enunciation. Here it refers to the thunder which seems to mutter or growl in the sky. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:2: Hear attentively: Heb. Hear in hearing the noise: Job 37:5, Job 36:29, Job 36:33, Job 38:1; Exo 19:16-19; Psa 104:7 Job 37:3 Geneva 1599 37:2 Hear attentively the (b) noise of his voice, and the sound [that] goeth out of his mouth. (b) That is the thunder, by which he speaks to men to waken their dullness, and to bring them to the consideration of his works. John Gill 37:2 Hear attentively the noise of his voice,.... Of the voice of God in the clouds; and of thunder, which is his voice, Job 40:9. Elihu being affected with it himself, exhorts the company about him to hearken and listen to it, and learn something from it; and the sound that goeth out of his mouth: as the former clause may have respect to loud thunder, a more violent crack or clap of it; so this may intend some lesser whispers and murmurs of it at a distance; or a rumbling noise in the clouds before they burst; since the word is sometimes used for private meditation. Now the voice of God, whether in his works of nature, or in the dispensations of his providence, or in his word; whether in the thunder of the law, or in the still sound of the Gospel, is to be attentively hearkened to; because it is the voice of God, the voice of the God of glory, majestic and powerful, and is attended with various effects; of which see Ps 29:3. John Wesley 37:2 Hear - It is probable that while Elihu was speaking it thundered, and that tempest was begun, wherewith God ushered in his speech. And this might occasion his return to that subject of which he had discoursed before. Voice - The thunder is called God's voice. Because by it God speaks to the children of men, to fear before him. Mouth - That is produced by God's word or command, which is often signified by his mouth. Robert Jamieson, A. R. Fausset and David Brown 37:2 Hear attentively--the thunder (noise), &c., and then you will feel that there is good reason to tremble. sound--muttering of the thunder.
37:337:3: ※ ՚Ի ներքոյ ամենայն երկնից իշխանութիւն նորա. ※ եւ լոյս նորա ՚ի վերայ ծագաց երկրի[9476]։ [9476] Ոմանք. Նորա ՚ի ծագաց երկրի։ 3 Ամէն ինչ նրա երկնային իշխանութեան տակ է, իսկ նրա լոյսը՝ երկրի ծագերի վրայ: 3 Բոլոր երկնքի տակ կը ղրկէ զանիկա Ու անոր լոյսը՝ մինչեւ երկրին ծայրերը։ Ի ներքոյ ամենայն երկնից ^[362]իշխանութիւն նորա``, եւ լոյս նորա ի վերայ ծագաց երկրի: 37:3: ※ ՚Ի ներքոյ ամենայն երկնից իշխանութիւն նորա. ※ եւ լոյս նորա ՚ի վերայ ծագաց երկրի[9476]։ [9476] Ոմանք. Նորա ՚ի ծագաց երկրի։ 3 Ամէն ինչ նրա երկնային իշխանութեան տակ է, իսկ նրա լոյսը՝ երկրի ծագերի վրայ: 3 Բոլոր երկնքի տակ կը ղրկէ զանիկա Ու անոր լոյսը՝ մինչեւ երկրին ծայրերը։ zohrab-1805▾ eastern-1994▾ western am▾	37:337:3 Под всем небом раскат его, и блистание его до краев земли. 37:3 ὑποκάτω υποκατω underneath παντὸς πας all; every τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἀρχὴ αρχη origin; beginning αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the φῶς φως light αὐτοῦ αυτος he; him ἐπὶ επι in; on πτερύγων πτερυξ wing τῆς ο the γῆς γη earth; land 37:3 תַּֽחַת־ tˈaḥaṯ- תַּחַת under part כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens יִשְׁרֵ֑הוּ yišrˈēhû שׁרה let loose וְ֝ ˈw וְ and אֹורֹ֗ו ʔôrˈô אֹור light עַל־ ʕal- עַל upon כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 37:3. subter omnes caelos ipse considerat et lumen illius super terminos terraeHe beholdeth under all the heavens, and his light is upon the ends of the earth. 3. He sendeth it forth under the whole heaven, and his lightning unto the ends of the earth. He directeth it under the whole heaven, and his lightning unto the ends of the earth: 37:3 Под всем небом раскат его, и блистание его до краев земли. 37:3 ὑποκάτω υποκατω underneath παντὸς πας all; every τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἀρχὴ αρχη origin; beginning αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the φῶς φως light αὐτοῦ αυτος he; him ἐπὶ επι in; on πτερύγων πτερυξ wing τῆς ο the γῆς γη earth; land 37:3 תַּֽחַת־ tˈaḥaṯ- תַּחַת under part כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens יִשְׁרֵ֑הוּ yišrˈēhû שׁרה let loose וְ֝ ˈw וְ and אֹורֹ֗ו ʔôrˈô אֹור light עַל־ ʕal- עַל upon כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 37:3. subter omnes caelos ipse considerat et lumen illius super terminos terrae He beholdeth under all the heavens, and his light is upon the ends of the earth. 3. He sendeth it forth under the whole heaven, and his lightning unto the ends of the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. Звуками грома наполняется все воздушное пространство, а блеск молнии достигает пределов земли. Adam Clarke: Commentary on the Bible - 1831 37:3: He directeth it under the whole heaven - He directeth it (the lightning) under the whole heaven, in the twinkling of an eye from east to west; and its light - the reflection of the flash, not the lightning, unto the ends of the earth, so that a whole hemisphere seems to see it at the same instant. Albert Barnes: Notes on the Bible - 1834 37:3: He directeth it under the whole heaven - It is under the control of God, and he directs it where he pleases. It is not confined to one spot, but seems to be complaining from every part of the heavens. And his lightning - Margin, as in Hebrew "light." There can be no doubt that the lightning is intended. Unto the ends of the earth - Margin, as in Hebrew "wings." The word wings is given to the earth from the idea of its being spread out or expanded like the wings of a bird; compare ; Eze 7:2. The earth was spoken of as an expanse or plain that had corners or boundaries (see Isa 11:12, note; Isa 24:16, note; Isa 42:5, note), and the meaning here is, that God spread the lightning at pleasure over the whole of that vast expanse. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:3: He: Psa 77:13, Psa 97:4; Mat 24:27; Rev 11:19 lightning: Heb. light ends: Heb. wings, Job 38:13; Isa 11:12 *marg. Job 37:4 John Gill 37:3 He directeth it under the whole heaven,.... His voice of thunder, which rolls from one end of the heaven to the other: he charges the clouds with it, and directs both it and them where they shall go and discharge; what tree, house, or man, it shall strike; and where the rain shall fall when the clouds burst: yet Pliny (x) atheistically calls thunder and lightning chance matters. Thus the ministers of the word, who are compared to clouds, Is 5:6, are charged with it by the Lord: they are directed by him what they shall say, where they shall go and declare it, and he directs where it shall fall with power and weight; yea, he directs it into the very hearts of men, where it pierces and penetrates, and is a discerner and discoverer of their thoughts and intents; and his lightning unto the ends of the earth: it cometh out of the east, and shineth to the west, Mt 24:27; and swiftly move to the further parts of the earth: and such a direction, motion, and extent, has the Gospel had; the glorious light of it, comparable to lightning, it first broke forth in the east, where Christ, his forerunner and his disciples, first preached it, and Christian churches were formed; and from thence it spread into the western parts of the world, and before the destruction of Jerusalem it was preached unto all nations; it had a free course, ran, and was glorified; the sound of the voice of it went into all the earth, and the words and doctrines of the apostles unto the ends of the world. (x) Nat. Hist. l. 2. c. 43. John Wesley 37:3 Directeth - His voice: which he guideth like an arrow to the mark, that it may do that work for which he sends it. Robert Jamieson, A. R. Fausset and David Brown 37:3 directeth it--however zigzag the lightning's course; or, rather, it applies to the pealing roll of the thunder. God's all-embracing power. ends--literally, "wings," "skirts," the habitable earth being often compared to an extended garment (Job 38:13; Is 11:12).
37:437:4: Զկնի նորա գոչեսցէ՛ բարբառ. որոտայցէ ձայնիւ բարձրութեան իւրոյ. ※ եւ ո՛չ փոխանակեսցէ զնոսա. զի լսելի արասցէ զձայն իւր[9477]. [9477] Ոմանք. Ձայն իւր բարձրութեան իւ՛՛։ 4 Նրա յետեւից մի ձայն է գոչելու, որոտալու է իր բարձր ձայնով եւ դրանք ուրիշներով չի փոխանակելու, որ լսելի դարձնի ի՛ր ձայնը: 4 Անոր ետեւէն մեծ ձայն մը կ’ելլէ, Իր վեհափառութեան ձայնովը կ’որոտայ Ու իր ձայնը լսուելէն յետոյ չ’ուշացներ։ Զկնի նորա գոչեսցէ բարբառ, որոտայցէ ձայնիւ բարձրութեան իւրոյ, եւ ոչ ^[363]փոխանակեսցէ զնոսա զի լսելի արասցէ զձայն իւր: 37:4: Զկնի նորա գոչեսցէ՛ բարբառ. որոտայցէ ձայնիւ բարձրութեան իւրոյ. ※ եւ ո՛չ փոխանակեսցէ զնոսա. զի լսելի արասցէ զձայն իւր[9477]. [9477] Ոմանք. Ձայն իւր բարձրութեան իւ՛՛։ 4 Նրա յետեւից մի ձայն է գոչելու, որոտալու է իր բարձր ձայնով եւ դրանք ուրիշներով չի փոխանակելու, որ լսելի դարձնի ի՛ր ձայնը: 4 Անոր ետեւէն մեծ ձայն մը կ’ելլէ, Իր վեհափառութեան ձայնովը կ’որոտայ Ու իր ձայնը լսուելէն յետոյ չ’ուշացներ։ zohrab-1805▾ eastern-1994▾ western am▾	37:437:4 За ним гремит глас; гремит Он гласом величества Своего и не останавливает его, когда голос Его услышан. 37:4 ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him βοήσεται βοαω scream; shout φωνή φωνη voice; sound βροντήσει βρονταω in φωνῇ φωνη voice; sound ὕβρεως υβρις insolence; insult αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀνταλλάξει ανταλλασσω he; him ὅτι οτι since; that ἀκούσει ακουω hear φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him 37:4 אַחֲרָ֤יו׀ ʔaḥᵃrˈāʸw אַחַר after יִשְׁאַג־ yišʔaḡ- שׁאג roar קֹ֗ול qˈôl קֹול sound יַ֭רְעֵם ˈyarʕēm רעם thunder בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound גְּאֹונֹ֑ו gᵊʔônˈô גָּאֹון height וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְ֝עַקְּבֵ֗ם ˈyʕaqqᵊvˈēm עקב seize at heel כִּֽי־ kˈî- כִּי that יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear קֹולֹֽו׃ qôlˈô קֹול sound 37:4. post eum rugiet sonitus tonabit voce magnitudinis suae et non investigabitur cum audita fuerit vox eiusAfter it a noise shall roar, he shall thunder with the voice of his majesty, and shall not be found out, when his voice shall be heard. 4. After it a voice roareth; he thundereth with the voice of his majesty: and he stayeth them not when his voice is heard. After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard: 37:4 За ним гремит глас; гремит Он гласом величества Своего и не останавливает его, когда голос Его услышан. 37:4 ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him βοήσεται βοαω scream; shout φωνή φωνη voice; sound βροντήσει βρονταω in φωνῇ φωνη voice; sound ὕβρεως υβρις insolence; insult αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀνταλλάξει ανταλλασσω he; him ὅτι οτι since; that ἀκούσει ακουω hear φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him 37:4 אַחֲרָ֤יו׀ ʔaḥᵃrˈāʸw אַחַר after יִשְׁאַג־ yišʔaḡ- שׁאג roar קֹ֗ול qˈôl קֹול sound יַ֭רְעֵם ˈyarʕēm רעם thunder בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound גְּאֹונֹ֑ו gᵊʔônˈô גָּאֹון height וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְ֝עַקְּבֵ֗ם ˈyʕaqqᵊvˈēm עקב seize at heel כִּֽי־ kˈî- כִּי that יִשָּׁמַ֥ע yiššāmˌaʕ שׁמע hear קֹולֹֽו׃ qôlˈô קֹול sound 37:4. post eum rugiet sonitus tonabit voce magnitudinis suae et non investigabitur cum audita fuerit vox eius After it a noise shall roar, he shall thunder with the voice of his majesty, and shall not be found out, when his voice shall be heard. 4. After it a voice roareth; he thundereth with the voice of his majesty: and he stayeth them not when his voice is heard. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. За молнией следует гром, и "он (блеск) не останавливается, когда голос Его услышан", т. е. за громом вновь - молния и т. д. Раскаты грома и появление молнии непрестанно чередуются. Adam Clarke: Commentary on the Bible - 1831 37:4: After it a voice roareth - After the flash has been seen, the peal is heard; and this will be more or fewer seconds after the peal, in proportion to the distance of the thunder cloud from the ear. Lightning traverses any space without any perceivable succession of time; nothing seems to be any obstacle to its progress. A multitude of persons taking hands, the first and the last connected with the electric machine, all feel the shock in the same instant; and were there a chain as conductor to go round the globe, the last would feel the shock in the same moment as the first. But as sound depends on the undulations of the air for its propagation, and is known to travel at the rate of only 1142 feet in a second; consequently, if the flash were only 1142 feet from the spectator, it would be seen in one second, or one swing of the pendulum, before the sound could reach the ear, though the clap and the flash take place in the same instant, and if twice this distance, two seconds, and so on. It is of some consequence to know that lightning, at a considerable distance, suppose six or eight seconds of time, is never known to burn, kill or do injury. When the flash and the clap immediately succeed each other, then there is strong ground for apprehension, as the thunder cloud is near. If the thunder cloud be a mile and a half distant, it is, I believe, never known to kill man or beast, or to do any damage to buildings, either by throwing them down or burning them. Now its distance may be easily known by means of a pendulum clock, or watch that has seconds. When the flash is seen, count the seconds till the clap is heard. Then compute: If only one second is counted, then the thunder cloud is within 1142 feet, or about 380 yards; if two seconds, then its distance is 2284 feet, or 761 yards; if three seconds, then 3426 feet, or 1142 yards; if four seconds, then the cloud is distant 4568 feet, or 1522 yards; if five seconds, then the distance is 5710 feet, or 1903 yards; if six seconds, then the distance is 6852 feet, or 2284 yards, one mile and nearly one-third; if seven seconds, then the distance of the cloud is 7994 feet, or 2665 yards, or one mile and a half, and 25 yards. Beyond this distance lightning has not been known to do any damage, the fluid being too much diffused, and partially absorbed, in its passage over electric bodies, i.e., those which are not fully impregnated by the electric matter, and which receive their full charge when they come within the electric attraction of the lightning. For more on the rain produced by thunder storms, see on(note). This scale may be carried on at pleasure, by adding to the last sum for every second 1142 feet, and reducing to yards and miles as above, allowing 1760 yards to one mile. He thundereth with the voice of his excellency - גאונו geono, of his majesty: nor is there a sound in nature more descriptive of, or more becoming, the majesty of God, than that of Thunder. We hear the breeze in its rustling, the rain in its pattering, the hail in its rattling, the wind in its hollow howlings, the cataract in its dash, the bull in his bellowing, the lion in his roar; but we hear God, the Almighty, the Omnipresent, in the continuous peal of Thunder! This sound, and this sound only, becomes the majesty of Jehovah. And he will not stay them - ולא יעקבם velo yeahkebem, and he hath not limited or circumscribed them. His lightnings light the world; literally, the whole world. The electric fluid is diffused through all nature, and everywhere art can exhibit it to view. To his thunder and lightning, therefore, he has assigned no limits. And when his voice soundeth, when the lightning goes forth, who shall assign its limits, and who can stop its progress? It is, like God, Irresistible. Albert Barnes: Notes on the Bible - 1834 37:4: After it a voice roareth - After the lightning; that is, the flash is seen before the thunder is heard. This is apparent to all, the interval between the lightning and the hearing of the thunder depending on the distance. Lucretius, who has referred to the same fact, compares this with what occurs when a woodman is seen at a distance to wield an axe. The glance of the axe is seen long before the sound of the blow is heard: Sed tonitrum fit uti post antibus accipiamus, Fulgere quam cernunt ocuil, quia semper ad aures Tardius adveniunt, quam visum, guam moveant res. Nunc etiam licet id cognoscere, caedere si quem Ancipiti videas ferro procul arboris actum. Ante fit, ut cernas ictum, quam plaga per aures Det sonitum: Sic fulgorem quoque cernimus ante. Lib. vi. He thundereth with the voice of his excellency - That is, with a voice of majesty and grandeur. And he will not stay them - That is, he will not hold back the rain, hail, and other things which accompany the storm, when he begins to thunder. "Rosenmuller." Or, according to others, he will not hold back and restrain the lightnings when the thunder commences. But the connection seems rather to demand that we should understand it of the usual accompaniments of a storm - the wind, hail, rain, etc. Herder renders it, "We cannot explore his thunderings." Prof. Lee, "And none can trace them, though their voice be heard." According to him, the meaning is, that "great and terrific as this exhibition of God's power is, still the progress of these, his ministers, cannot be followed by the mortal eye." But the usual interpretation given to the Hebrew word is that of "holding back," or "retarding," and this idea accords well with the connection. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:4: a voice: Psa 29:3-9, Psa 68:33 the voice: Exo 15:7, Exo 15:8; Deu 33:26 he will: Job 36:27-33 Job 37:5 Geneva 1599 37:4 After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay (c) them when his voice is heard. (c) Meaning, the rains and thunders. John Gill 37:4 After it a voice roareth,.... After the lightning comes a violent crack or clap of thunder, which is like the roaring of a lion. Such is the order of thunder and lightning, according to our sense and apprehension of them; otherwise in nature they are together: but the reasons given why the lightning is seen before, and so the same in the flash and report of a gun, are, because the sense of seeing is quicker than the sense of hearing (y); and the motion of light is quicker than that of sound; which latter is the truest reason (z). The roaring voice of thunder may be an emblem of the thunder of the law; its dreadful volleys of curses, vengeance, and wrath on the breakers of it, as delivered out by Boanergeses, sons of thunder, Mk 3:17, or the loud proclamation of the Gospel, made by the ministers of it; and the alarming awakening sound of the word, when attended with the Spirit and power of God, to sinners asleep and dead in trespasses and sins; upon which they awake, hear, and live; he thundereth with the voice of his excellency: that is, God thunders with such a voice, an excellent and majestic one; for his voice of thunder is full of majesty, Ps 29:4. So is the voice of Christ in the Gospel; he spake when on earth as one having authority, and he comes forth and appears in it now with majesty and glory; and speaks in it of the excellent things which he has done, of the excellent righteousness he has wrought out, of the excellent sacrifice he has offered up, and of the excellent salvation he is the author of; and he will not stay them when his voice is heard; either the thunder and the lightning, as some; which he does not long defer after he has given out the decree concerning them, the order and disposition for them: or rather the rain and hail; these are not stayed, but quickly follow the flash of lightning and clap of thunder: "for when he utters his voice of thunder, there is a multitude of waters in the heavens"; and these quickly come down and are not stopped, Jer 10:13. The word for "stay" signifies "to supplant", or "act deceitfully"; the name of Jacob is derived from this root, because he supplanted his brother, Gen 25:26; and so it may be rendered here, "he will not supplant", or "deceive them (a), when his voice is heard": that is, either he does not subvert them, the heavens and earth, but preserves them; though he makes them to tremble with his voice of thunder (b): or he does not act the part of a secret, subtle, and deceitful enemy, when he thunders; but shows himself openly as a King, executing his decrees with authority (c): or rather he deceives none with his voice; none can mistake it; all know it to be the voice of thunder when it is heard: so Christ's sheep know his voice in the Gospel, and cannot be deceived; the voice of a stranger they will not follow, Jn 10:4. (y) Senec. Nat. Quaest. l. 2. c. 12. so Aristot. Meteorolog. l. 2. c. 9. (z) The noise is commonly about seven or eight seconds after the flash, that is, about half a quarter of a minute; but sometimes much sooner, in a second or two, or less than so, and almost immediately upon the flash: this is when the explosion is very near us. Philosoph. Transact. abridged, vol. 2. p. 183. see vol. 4. p. 398. (a) "non supplantabit ea", Munster; so Schmidt, Michaelis, Gussetius, p. 633. (b) So Schmidt. (c) So Gussetius. John Wesley 37:4 After - After the lightning, which is seen before the thunder is hard. Them - The lightnings spoken of in the beginning of the verse. Robert Jamieson, A. R. Fausset and David Brown 37:4 The thunderclap follows at an interval after the flash. stay them--He will not hold back the lightnings (Job 37:3), when the thunder is heard [MAURER]. Rather, take "them" as the usual concomitants of thunder, namely, rain and hail [UMBREIT] (Job 40:9).
37:537:5: եւ որոտասցէ Հզօրն սքանչելի՛ բարբառով իւրով. ※ քանզի արա՛ր մեծս՝ զոր ո՛չ գիտէաք[9478]։ [9478] Այլք. Արար մեծամեծս՝ զոր ո՛չ։ 5 Ամենազօրը որոտալու է սքանչելի ձայնով, քանի որ կատարել է մեծամեծ բաներ, որ մենք չգիտենք: 5 Աստուած իր ձայնովը սքանչելի կերպով կ’որոտայ Ու այնպիսի մեծ բաներ կը հանէ, որոնք մենք չենք կրնար հասկնալ։ Եւ որոտասցէ Հզօրն սքանչելի բարբառով իւրով. քանզի արար մեծամեծս` զոր ոչ գիտէաք: 37:5: եւ որոտասցէ Հզօրն սքանչելի՛ բարբառով իւրով. ※ քանզի արա՛ր մեծս՝ զոր ո՛չ գիտէաք[9478]։ [9478] Այլք. Արար մեծամեծս՝ զոր ո՛չ։ 5 Ամենազօրը որոտալու է սքանչելի ձայնով, քանի որ կատարել է մեծամեծ բաներ, որ մենք չգիտենք: 5 Աստուած իր ձայնովը սքանչելի կերպով կ’որոտայ Ու այնպիսի մեծ բաներ կը հանէ, որոնք մենք չենք կրնար հասկնալ։ zohrab-1805▾ eastern-1994▾ western am▾	37:537:5 Дивно гремит Бог гласом Своим, делает дела великие, для нас непостижимые. 37:5 βροντήσει βρονταω the ἰσχυρὸς ισχυρος forceful; severe ἐν εν in φωνῇ φωνη voice; sound αὐτοῦ αυτος he; him θαυμάσια θαυμασιος wonderful; wonders ἐποίησεν ποιεω do; make γὰρ γαρ for μεγάλα μεγας great; loud ἃ ος who; what οὐκ ου not ᾔδειμεν οιδα aware 37:5 יַרְעֵ֤ם yarʕˈēm רעם thunder אֵ֣ל ʔˈēl אֵל god בְּ֭ ˈbᵊ בְּ in קֹולֹו qôlˌô קֹול sound נִפְלָאֹ֑ות niflāʔˈôṯ פלא be miraculous עֹשֶׂ֥ה ʕōśˌeh עשׂה make גְ֝דֹלֹ֗ות ˈḡᵊḏōlˈôṯ גָּדֹול great וְ wᵊ וְ and לֹ֣א lˈō לֹא not נֵדָֽע׃ nēḏˈāʕ ידע know 37:5. tonabit Deus in voce sua mirabiliter qui facit magna et inscrutabiliaGod shall thunder wonderfully with his voice, he that doth great and unsearchable things. 5. God thundereth marvelously with his voice; great things doeth he, which we cannot comprehend. God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend: 37:5 Дивно гремит Бог гласом Своим, делает дела великие, для нас непостижимые. 37:5 βροντήσει βρονταω the ἰσχυρὸς ισχυρος forceful; severe ἐν εν in φωνῇ φωνη voice; sound αὐτοῦ αυτος he; him θαυμάσια θαυμασιος wonderful; wonders ἐποίησεν ποιεω do; make γὰρ γαρ for μεγάλα μεγας great; loud ἃ ος who; what οὐκ ου not ᾔδειμεν οιδα aware 37:5 יַרְעֵ֤ם yarʕˈēm רעם thunder אֵ֣ל ʔˈēl אֵל god בְּ֭ ˈbᵊ בְּ in קֹולֹו qôlˌô קֹול sound נִפְלָאֹ֑ות niflāʔˈôṯ פלא be miraculous עֹשֶׂ֥ה ʕōśˌeh עשׂה make גְ֝דֹלֹ֗ות ˈḡᵊḏōlˈôṯ גָּדֹול great וְ wᵊ וְ and לֹ֣א lˈō לֹא not נֵדָֽע׃ nēḏˈāʕ ידע know 37:5. tonabit Deus in voce sua mirabiliter qui facit magna et inscrutabilia God shall thunder wonderfully with his voice, he that doth great and unsearchable things. 5. God thundereth marvelously with his voice; great things doeth he, which we cannot comprehend. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Заключительное замечание о грозе, указывающее на ее поразительный характер ("дивно", ср. Пс LXIV:6; CXXXVIII:14; Дан VIII:24), величие Бога (ср. Пс XXVIII) и служащее переходом к описанию других столь же чудных явлений. Adam Clarke: Commentary on the Bible - 1831 37:5: God thundereth marvellously with his voice - This is the conclusion of Elihu's description of the lightning and thunder: and here only should chapter 36 have ended. He began, with the noise of God's tabernacle; and he ends here with the marvellous thundering of Jehovah. Probably the writer of the book of Job had seen the description of a similar thunder storm as given by the psalmist, Psa 77:16-19 : - Psa 77:16 The waters saw thee, O God!The waters saw thee, and were afraid.Yea, the deeps were affrighted! Psa 77:17 The clouds poured out water;The ethers sent forth a sound;Yea, thine arrows went abroad. Psa 77:18 The voice of thy thunder was through the expanse:The lightnings illumined the globe;The earth trembled and shook! Psa 77:19 Thy way is in the sea,And thy paths on many waters;But thy footsteps are not known. Great things doeth he - This is the beginning of a new paragraph; and relates particularly to the phenomena which are afterwards mentioned. All of them wondrous things; and, in many respects, to us incomprehensible. Albert Barnes: Notes on the Bible - 1834 37:5: God thundereth marvelously - He thunders in a wonderful manner. The idea is, that the voice of his thunder is an amazing exhibition of his majesty and power. Great things doeth he, which we cannot comprehend - That is, not only in regard to the thunder and the tempest, but in other things. The description of the storm properly ends here, and in the subsequent verses Elihu proceeds to specify various other phenomena, which were wholly incomprehensible by man. The reference here to the storm, and to the other grand and incomprehensible phenomena of nature, is a most appropriate introduction to the manifestation of God himself as described in the next chapter, and could not but have done much to prepare Job and his friends for that sublime close of the controversy. The passage before us -33; -5, is probably the earliest description of a thunderstorm on record. A tempest is a phenomenon which must early have attracted attention, and which we may expect to find described or alluded to in all early poetry. It may be interesting, therefore, to compare this description of a storm, in probably the oldest poem in the world, with what has been furnished by the masters of song in ancient and modern times, and we shall find that in sublimity and beauty the Hebrew poet will suffer nothing in comparison. In one respect, which constitutes the chief sublimity of the description. he surpasses them all: I mean in the recognition of God. In the Hebrew description. God is every where in the storm He excites it; he holds the lightnings in both hands; he directs it where he pleases; he makes it the instrument of his pleasure and of executing his purposes. Sublime, therefore, as is the description of the storm itself, furious as is the tempest; bright as is the lightning: and heavy and awful as is the roar of the thunder, yet the description derives its chief sublimity from the fact that "God" presides over all, riding on the tempest and directing the storm as he pleases. Other poets have rarely attempted to give this direction to the thoughts in their description of a tempest, if we may except Klopstock, and they fall, therefore, far below the sacred poet. The following is the description of a storm by Elihu, according to the exposition which I have given: Who can understand the outspreading of the clouds, And the fearful thunderings in his pavilion? Behold, he spreadeth his light upon it; He also covereth the depths of the sea. By these he executeth judgment upon the people, By these he giveth food in abundance. With his hands he covereth the lightning, And commandeth it where to strike. He pointeth out to his friends - The collecting of his wrath is upon the wicked. At this also my heart palpitates, And is moved out of its place. Hear, O hear, the thunder of his voice! The muttering thunder that goes from his mouth! He directeth it under the whole heaven. And his lightning to the end of the earth. After it, the thunder roareth; He thundereth with the voice of his majesty, And he will not restrain the tempest when his voice is heard. God thundereth marvelously with his voice; He doeth wonders, which we cannot comprehend. The following is the description of a Tempest by Aeschylus, in the Prometh. Desm., beginning, - Χθὼν αεσάλευται; Βρυχία δ ̓ ἠχὼ παραμυκᾶται Βροντῆς, κ.τ.λ. - Chthō n sesaleutai; Bruchia d' ē chō paramukatai Brontē s, etc. - "I feel in very deed The firm earth rock: the thunder's deepening roar Rolls with redoubled rage; the bickering flames Flash thick; the eddying sands are whirled on high; In dreadful opposition, the wild winds Rend the vex'd air; the boisterous billows rise Confounding earth and sky: the impetuous storm Rolls all its terrible fury." Potter Ovid's description is the following: Aethera conscendit, vultumque sequentia traxit Nubila; queis nimbos, immistaque fulgura ventis Addidit, et tonitrus, et inevitabile fulmen. Meta. ii. The description of a storm by Lucretius, is the following: Praeterea persaepe niger quoque per mare nimbus Ut picis e coelo demissum flumen, in undas Sic cadit, et fertur tenebris, procul et trahit atram Fulminibus gravidam tempestatem, atque procellis. Ignibus ac ventis cum primus ipse repletus: In terris quoque ut horrescant ae tecta requirant. S c igitur sutpranostrum caput esso putandum est Tempestatem altam. Neque enim caligine tanta Obruerat terras, nisi inaedificata superne Multa forent multis exempto nubila sole. Lib. vi. The well-known description of the storm by Virgil is as follows: Nimborum in patriam, loca foeta furentibus austris, Aeoliam venit. Hic vasto Rex Aeolus antro Luctantis ventos tempestatesque sonoras Imperio premit, ac vinelis et carcere frenat. Illi indignantes, magno cum murmure, montis Circum claustra fremunt. Celsa sedet Aeolus arce, Sceptra tenens: molliitque animos, et temperat iras. - Venti, velut agmine facto. Qua data petra, ruunt, et terras turbine perflant. Incubuere mari, totumque a sedibus imis, Una Eurusque Notusque ruunt, creberque procelis Africus, et vastos volvunt ad litora fluctus. Aeneid i. 51-57, 82-86. One of the most sublime descriptions of a storm to be found any where, is furnished by Klopstock. It contains a beautiful recognition of the presence and majesty of God, and a most tender and affecting description of the protection which his friends experience when the storm rushes by. It is in the Fruhlingsfeier - a poem which is regarded by many as his masterpiece. A small portion of it I will transcribe: Wolken stromen herauf! Sichtbar ist; der komant, der Ewige! Nun schweben sie, rauschen sie, wirbeln die Winde! Wie beugt sich der Wald! Wie hebet sich det Strom! Sichtbar, wie du es Sterblichen seyn kannst, Ja, das bist du, sichtbar, Unendlicher! Zurnest du, Herr, Weil Nacht dein Gewand ist? Diese Nacht ist Segen der Erde. Vater, du Zurnest nicht! Seht ihr den Zeugendes Nahen, den zucken den Strahi? Hort ihr Jehovah's Donner? Hort ihr ihn? hort ihr ihn. Der erschtternden Donner des Herrn? Herr! Herr! Gott! Barmhertzig, und gnadig! Angebetet, gepriesen, Sey dein herrlicher Name! Und die Gowitterwinde! Sie tragen den Donner! Wie sie rauschen! Wie sie mit lawter Woge den Wald du: chstromen! Und nun schwiegen sie. Langsam wandelt Die schwartze Wolke. Seht ihr den neurn Zeugen des Nahen, den fliegenden Strahl! Horet ihr hoch in Wolke den Donner dex Herrn? Er ruft: Jehova! Jehova! Und der geschmetterte Wald dampft! Abet nicht unsre Hutte Unser Vater gebot Seinem Verderber, Vor unsrer Hutte voruberzugehn! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:5: thundereth: Sa2 22:14, Sa2 22:15 great: Job 5:9, Job 9:10, Job 11:7, Job 26:14, Job 36:26; Ecc 3:11; Isa 40:21, Isa 40:22, Isa 40:28; Rom 11:33; Rev 15:3 Job 37:6 John Gill 37:5 God thundereth marvellously with his voice,.... Or "marvels" (c), or marvellous things, which may respect the marvellous effects of thunder and lightning: such as rending rocks and mountains; throwing down high and strong towers; shattering to pieces high and mighty oaks and cedars, and other such like effects, mentioned in Ps 29:5; and there are some things reported which seem almost incredible, were they not well attested facts; as that an egg should be consumed thereby, and the shell unhurt; a cask of liquor, the liquor in it spoiled, and the cask not touched; money melted in the purse, and the purse whole; the fetus in the womb killed, and the woman preserved; with other things of the like kind mentioned by various writers (d); and which are to be accounted for only by the swift motion and piercing and penetrating nature of lightning. So the voice of God in the Gospel thunders out and declares many wonderful things; as the doctrines of the trinity of Persons in one God; of the everlasting love of the three Persons; of the Person of Christ, and the union of the two natures in him; of his incarnation, of redemption and salvation by him; of regeneration by the spirit of God; of union to Christ, and communion with him; and of the resurrection of the dead: and it produces marvellous effects, attended with a divine power; as quickening sinners dead in trespasses and sins; enlightening those who are darkness itself; bearing down all opposition before it; casting down the strong holds of sin and Satan, and reducing the most stubborn and obstinate to the obedience of Christ; great things doth he, which we cannot comprehend; or "know" (e): great things in creation, the nature and causes of which lie greatly out of the reach of man; and which he rather guesses at than knows, and still less comprehends. Great things in providence; in sustaining all creatures and providing for them; and in the government of the world, and in his dispensations in it; his judgments being unsearchable, and his ways past finding out: and great things in grace; as the salvation of sinners by Christ, and the conversion of their souls by his Spirit; and even what is known of them is known but in part and very imperfectly. This is a transition to other great things done by the Lord, besides those before mentioned, and particular instances follow. (c) "mirabilia", Pagninus, Montanus. (d) Plin. Nat. Hist. l. 2. c. 51. Senec. Nat. Quaest. l. 2. c. 31. (e) "et nesciemus", Pagninus, Montanus; so Schultens. Robert Jamieson, A. R. Fausset and David Brown 37:5 (Job 36:26; Ps 65:6; Ps 139:14). The sublimity of the description lies in this, that God is everywhere in the storm, directing it whither He will [BARNES]. See Ps 29:1-11, where, as here, the "voice" of God is repeated with grand effect. The thunder in Arabia is sublimely terrible.
37:637:6: ※ Հրաման տայ ձեան թէ լե՛ր յերկրի. եւ ձմերայնոյ անձրեւաց ըստ զօրութեան իւրեանց[9479]։ [9479] Ոմանք. Թէ ել ՚ի վերայ երկրի, եւ ձմերայնոյ անձրեւաց զզօրութիւնս իւրեանց։ ՚Ի լուս՛՛. Ըստ զօրութեան նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։ 6 Հրամայել է ձիւնին՝ “Իջի՛ր լերան վրայ”, նաեւ ձմեռային անձրեւներին, որ ցոյց տան իրենց զօրութիւնը: 6 Վասն զի անիկա կ’ըսէ ձիւնին.‘Երկրի վրայ իջիր’։Նաեւ սաստիկ անձրեւին ու իր զօրութեանը սաստիկ անձրեւներուն։ Հրաման տայ ձեան թէ` Լեր յերկրի, եւ ^[364]ձմերայնոյ անձրեւաց ըստ զօրութեան իւրեանց: 37:6: ※ Հրաման տայ ձեան թէ լե՛ր յերկրի. եւ ձմերայնոյ անձրեւաց ըստ զօրութեան իւրեանց[9479]։ [9479] Ոմանք. Թէ ել ՚ի վերայ երկրի, եւ ձմերայնոյ անձրեւաց զզօրութիւնս իւրեանց։ ՚Ի լուս՛՛. Ըստ զօրութեան նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։ 6 Հրամայել է ձիւնին՝ “Իջի՛ր լերան վրայ”, նաեւ ձմեռային անձրեւներին, որ ցոյց տան իրենց զօրութիւնը: 6 Վասն զի անիկա կ’ըսէ ձիւնին.‘Երկրի վրայ իջիր’։Նաեւ սաստիկ անձրեւին ու իր զօրութեանը սաստիկ անձրեւներուն։ zohrab-1805▾ eastern-1994▾ western am▾	37:637:6 Ибо снегу Он говорит: будь на земле; равно мелкий дождь и большой дождь в Его власти. 37:6 συντάσσων συντασσω coordinate; arrange χιόνι χιων snow γίνου γινομαι happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even χειμὼν χειμων winter ὑετός υετος rain καὶ και and; even χειμὼν χειμων winter ὑετῶν υετος rain δυναστείας δυναστεια he; him 37:6 כִּ֤י kˈî כִּי that לַ la לְ to † הַ the שֶּׁ֨לַג׀ ššˌelaḡ שֶׁלֶג snow יֹאמַ֗ר yōmˈar אמר say הֱוֵ֫א hᵉwˈē הוה fall אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and גֶ֥שֶׁם ḡˌešem גֶּשֶׁם rain מָטָ֑ר māṭˈār מָטָר rain וְ֝ ˈw וְ and גֶ֗שֶׁם ḡˈešem גֶּשֶׁם rain מִטְרֹ֥ות miṭrˌôṯ מָטָר rain עֻזֹּֽו׃ ʕuzzˈô עֹז power 37:6. qui praecipit nivi ut descendat in terram et hiemis pluviis et imbri fortitudinis suaeHe commandeth the snow to go down upon the earth, and the winter rain, and the shower of his strength. 6. For he saith to the snow, Fall thou on the earth; likewise to the shower of rain, and to the showers of his mighty rain. For he saith to the snow, Be thou [on] the earth; likewise to the small rain, and to the great rain of his strength: 37:6 Ибо снегу Он говорит: будь на земле; равно мелкий дождь и большой дождь в Его власти. 37:6 συντάσσων συντασσω coordinate; arrange χιόνι χιων snow γίνου γινομαι happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even χειμὼν χειμων winter ὑετός υετος rain καὶ και and; even χειμὼν χειμων winter ὑετῶν υετος rain δυναστείας δυναστεια he; him 37:6 כִּ֤י kˈî כִּי that לַ la לְ to † הַ the שֶּׁ֨לַג׀ ššˌelaḡ שֶׁלֶג snow יֹאמַ֗ר yōmˈar אמר say הֱוֵ֫א hᵉwˈē הוה fall אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and גֶ֥שֶׁם ḡˌešem גֶּשֶׁם rain מָטָ֑ר māṭˈār מָטָר rain וְ֝ ˈw וְ and גֶ֗שֶׁם ḡˈešem גֶּשֶׁם rain מִטְרֹ֥ות miṭrˌôṯ מָטָר rain עֻזֹּֽו׃ ʕuzzˈô עֹז power 37:6. qui praecipit nivi ut descendat in terram et hiemis pluviis et imbri fortitudinis suae He commandeth the snow to go down upon the earth, and the winter rain, and the shower of his strength. 6. For he saith to the snow, Fall thou on the earth; likewise to the shower of rain, and to the showers of his mighty rain. 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 6-8. К ним принадлежит выпадение снега и обильного дождя в суровый период года, - между осенью и весною, с соответствующими последствиями для людей и животных: прекращением деятельности земледельцев и кочевников (в таком смысле употребляется евр. глагол "хатам" - "полагать печать" в Иов IX:7; Откр XX:2-3) и удалением зябнущих от холода зверей в берлоги (Пс СIII:20-2). Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 For he saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of his strength. 7 He sealeth up the hand of every man; that all men may know his work. 8 Then the beasts go into dens, and remain in their places. 9 Out of the south cometh the whirlwind: and cold out of the north. 10 By the breath of God frost is given: and the breadth of the waters is straitened. 11 Also by watering he wearieth the thick cloud: he scattereth his bright cloud: 12 And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth. 13 He causeth it to come, whether for correction, or for his land, or for mercy. The changes and extremities of the weather, wet or dry, hot or cold, are the subject of a great deal of our common talk and observation; but how seldom do we think and speak of these things, as Elihu does here, with an awful regard to God the director of them, who shows his power and serves the purposes of his providence by them! We must take notice of the glory of God, not only in the thunder and lightning, but in the more common revolutions of the weather, which are not so terrible and which make less noise. As, I. In the snow and rain, v. 6. Thunder and lightning happen usually in the summer, but here he takes notice of the winter-weather. Then he saith to the snow, Be thou on the earth; he commissions it, he commands it, he appoints it, where it shall light and how long it shall lie. He speaks, and it is done: as in the creation of the world, Let there be light, so in the works of common providence, Snow, be thou on the earth. Saying and doing are not two things with God, though they are with us. When he speaks the word the small rain distils and the great rain pours down as he pleases--the winter-rain (so the LXX.), for in those countries, when the winter was past, the rain was over and gone, Cant. ii. 11. The distinction in the Hebrew between the small rain and the great rain is this, that the former is called a shower of rain, the latter of rains, many showers in one; but all are the showers of his strength: the power of God is to be observed as much in the small rain that soaks into the earth as in the great rain that batters on the house-top and washes away all before it. Note, The providence of God is to be acknowledged, both by husbandmen in the fields and travellers upon the road, in every shower of rain, whether it does them a kindness of a diskindness. It is sin and folly to contend with God's providence in the weather; if he send the snow or rain, can we hinder them? Or shall we be angry at them? It is as absurd to quarrel with any other disposal of Providence concerning ourselves or ours. The effect of the extremity of the winter-weather is that it obliges both men and beasts to retire, making it uncomfortable and unsafe for them to go abroad. 1. Men retire to their houses from their labours in the field, and keep within doors (v. 7): He seals up the hand of every man. In frost and snow, husbandmen cannot follow their business, nor some tradesmen, nor travellers, when the weather is extreme. The plough is laid by, the shipping laid up, nothing is to be done, nothing to be got, that men, being taken off from their own work, may know his work, and contemplate that, and give him the glory of that, and, by the consideration of that work of his in the weather which seals up their hands, be led to celebrate his other great and marvellous works. Note, When we are, upon any account, disabled from following our worldly business, and taken off from it, we should spend our time rather in the exercises of piety and devotion (in acquainting ourselves with the works of God and praising him in them) than in foolish idle sports and recreations. When our hands are sealed up our hearts should be thus opened, and the less we have at any time to do in the world the more we should thereby be driven to our Bibles and our knees. 2. The beasts also retire to their dens and remain in their close places, v. 8. It is meant of the wild beasts, which, being wild, must seek a shelter for themselves, to which by instinct they are directed, while the tame beasts, which are serviceable to man, are housed and protected by his care, as Exod. ix. 20. The ass has no den but his master's crib, and thither he goes, not only to be safe and warm, but to be fed. Nature directs all creatures to shelter themselves from a storm; and shall man alone be unprovided with an ark? II. In the winds, which blow from different quarters and produce different effects (v. 9): Out of the hidden place (so it may be read) comes the whirlwind; it turns round, and so it is hard to say from which point it comes but it comes from the secret chamber, as the word signifies, which I am not so willing to understand of the south, because he says here (v. 17) that the wind out of the south is so far from being a whirlwind that it is a warming, quieting, wind. But at this time, perhaps, Elihu saw a whirlwind-cloud coming out of the south and making towards them, out of which the Lord spoke soon after, ch. xxxviii. 1. Or, if turbulent winds which bring showers come out of the south, cold and drying blasts come out of the north to scatter the vapours and clear the air of them. III. In the frost, v. 10. See the cause of it: It is given by the breath of God, that is, by the word of his power and the command of his will; or, as some understand it, by the wind, which is the breath of God, as the thunder is his voice; it is caused by the cold freezing wind out of the north. See the effect of it: The breadth of the waters is straitened, that is, the waters that had spread themselves, and flowed with liberty, are congealed, benumbed, arrested, bound up in crystal fetters. This is such an instance of the power of God as, if it were not common, would be next to a miracle. Adam Clarke: Commentary on the Bible - 1831 37:6: For he saith to the snow, Be thou on the earth - Snow is generally defined, "A well-known meteor, formed by the freezing of the vapours in the atmosphere." We may consider the formation of snow thus: - A cloud of vapours being condensed into drops, these drops, becoming too heavy to be suspended in the atmosphere, descend; and, meeting with a cold region of the air, they are frozen, each drop shooting into several points. These still continuing their descent, and meeting with some intermitting gales of a warmer air, are a little thawed, blunted, and again, by falling into colder air, frozen into clusters, or so entangled with each other as to fall down in what we call flakes. Snow differs from hail and hoar-frost in being crystallized: this appears on examining a flake of snow with a magnifying glass; when the whole of it will appear to be composed of fine spicula or points diverging like rays from a center. I have often observed the particles of snow to be of a regular figure, for the most part beautiful stars of six points as clear and transparent as ice. On each of these points are other collateral points, set at the same angles as the main points themselves, though some are irregular, the points broken, and some are formed of the fragments of other regular stars. I have observed snow to fall sometimes entirely in the form of separate regular six-pointed stars, without either clusters or flakes, and each so large as to be the eighth of an inch in diameter. The lightness of snow is owing to the excess of its surface, when compared with the matter contained under it. Its whiteness is owing to the small particles into which it is divided: for take ice, opaque almost to blackness, and pound it fine, and it becomes as white as snow. The immediate cause of the formation of snow is not well understood: it has been attributed to electricity; and hail is supposed to owe its more compact form to a more intense electricity, which unites the particles of hail more closely than the moderate electricity does those of snow. But rain, snow, hail, frost, ice, etc., have all one common origin; they are formed out of the vapours which have been exhaled by heat from the surface of the waters. Snow, in northern countries, is an especial blessing of Providence; for, by covering the earth, it prevents corn and other vegetables from being destroyed by the intense cold of the air in the winter months; and especially preserves them from cold piercing winds. It is not a fact that it possesses in itself any fertilizing quality, such as nitrous salts, according to vulgar opinion: its whole use is covering the vegetables from intense cold, and thus preventing the natural heat of the earth from escaping, so that the intense cold cannot freeze the juices in the tender tubes of vegetables, which would rupture those tubes, and so destroy the plant. Mr. Good alters the punctuation of this verse, and translates thus: - Behold, he saith to the snow, Be! On earth then falleth it. To the rain, - and it falleth: The rains of his might. By the small rain, we may understand drizzling showers: by the rain of his strength, sudden thunder storms, when the rain descends in torrents: or violent rain from dissipating water-spouts. Albert Barnes: Notes on the Bible - 1834 37:6: For he saith to the snow - That is, the snow is produced by the command of God, and is a proof of his wisdom and greatness. The idea is, that; the formation of snow was an illustration of the wisdom of God, and should teach people to regard him with Rev_erence. It is not to be supposed that the laws by which snow is formed in the atmosphere were understood in the time of Elihu. The fact that it seemed to be the effect of the immediate creation of God, was the principal idea in the mind of Elihu in illustrating his wisdom. But it is not less fitted to excite our admiration of his wisdom now that the laws by which it is produced are better understood; and in fact the knowledge of those laws is adapted to elevate our conceptions of the wisdom and majesty of Him who formed them. The investigations and discoveries of science do not diminish the proofs of the Creator's wisdom and greatness. but every new discovery tends to change blind admiration to intelligent devotion; to transform wonder to praise. On the formation of snow, see the notes at . Be thou on the earth - There is a strong resemblance between this passage and the sublime command in Gen 1:3, "And God said, Let there be light, and there was light." Each of them is expressive of the creative power of God, and of the ease with which he accomplishes his purposes. Likewise to the small rain - Margin, "and to the shower of rain, and to the showers of rain of his strength." The word which is used here in the Hebrew (גשׁם geshem), means "rain" in general, and the phrase "small rain" ( גשׁם ( מטר mâ ṭ â r geshem), seems to be used to denote the "rain" simply, without reference to its violence, or to its being copious. The following phrase, "the great rain of his strength" (עזוּ מטרות גשׁם geshem mâ ṭ â rô t ‛ ô zû) refers to the rain when it has increased to a copious shower. The idea before the mind of Elihu seems to have been that of a shower, as it commences and increases until it pours down torrents, and the meaning is, that alike in the one case and the other, the rain was under the command of God, and obeyed his will. The whole description here is that which pertains to winter, and Elihu refers doubtless to the copious rains which fell at that season of the year. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:6: he: Job 38:22; Psa 147:16-18, Psa 148:8 likewise to the small: etc. Heb. and to the shower of rain, and to the showers of rain of his strength. Job 36:27 great: Gen 7:10-12; Ezr 10:9, Ezr 10:13; Pro 28:3; Eze 13:11, Eze 13:13; Amo 9:6; Mat 7:25-27 Job 37:7 Carl Friedrich Keil and Franz Delitzsch 37:6 6 For He saith to the snow: Fall towards the earth, And to the rain-shower And the showers of His mighty rain. 7 He putteth a seal on the hand of every man, That all men may come to a knowledge of His creative work. 8 The wild beast creepeth into a hiding-place, And in its resting-place it remaineth. 9 Out of the remote part cometh the whirlwind, And cold from the cloud-sweepers. 10 From the breath of God cometh ice, And the breadth of the waters is straitened. Like אבי, Job 34:36, and פּשׁ, Job 35:15, הוא, Job 37:6 (is falsely translated "be earthwards" by lxx, Targ., and Syr.), also belongs to the most striking Arabisms of the Elihu section: it signifies delabere (Jer. ut descendat), a signification which the Arab. hawâ does not gain from the radical signification placed first in Gesenius-Dietrich's Handwrterbuch, to breathe, blow, but from the radical signification, to gape, yawn, by means of the development of the meaning which also decides in favour of the primary notion of the Hebr. הוּה, according to which, what was said on Job 6:2; Job 30:13 is to be corrected. (Note: Arab. hawâ is originally χαίνειν, to gape, yawn, hiare, e.g., hawat et-ta‛natu, the stab gapes (imperf. tahwı̂, inf. huwı̂jun), "when it opens its mouth" - the Turkish Kamus adds, to complete the picture: like a tulip. Thence next hâwijatun, χαίνουσα χαῖνον, i.e., χᾶσμα = hûwatun, uhwı̂jatun, huwâatun, mahwâtun, a cleft, yawning deep, chasm, abyss, βάραθρον, vorago; hawı̂jatun and hauhâtun (a reduplicated form), especially a very deep pit or well. But these same words, hâwijatun, hûwatun, uhwı̂jatun, mahwâtun, also signify, like the usual Arab. hawa'â'un, the χάσμα between heaven and earth, i.e., the wide, empty space, the same as 'gauwun. The wider significations, or rather applications and references of hawâ: air set in motion, a current of air, wind, weather, are all secondary, and related to that primary signification as samâ, rain-clouds, rain, grass produced by the rain, to the prim. signification height, heaven, vid., Mehren, Rhetorik d. Araber, S. 107, Z. 14ff. This hawâ, however, also signifies in general: a broad, empty space, and by transferring the notion of "empty" to mind and heart, as the reduplicated forms hûhatun and hauhâtun: devoid of understanding and devoid of courage, e.g., Koran xiv. 44: wa-af'i-datuhum hawâun, where Bedhw first explains hawâ directly by chalâ, emptiness, empty space, i.e., as he adds, châlijetun ‛an el-fahm, as one says of one without mind and courage qalbuhu hawâun. Thence also hauwun, emptiness, a hole, i.e., in a wall or roof, a dormar-window (kauwe, kûwe), but also with the genit. of a person or thing: their hole, i.e., the space left empty by them, the side not taken up by them, e.g., qa‛ada fi hauwihi, he set himself beside him. From the signification to be empty then comes (1) hawat el-mar'atu, i.e., vacua fuit mulier = orba oiberis, as χήρα, vidua, properly empty, French vide; (2) hawâ er-ragulu, i.e., vacuus, inanis factus est vir = exanimatus (comp. Arab. frg, he became empty, euphemistic for he died). From this variously applied primary signification is developed the generally known and usual Arab. hawâ, loose and free, without being held or holding to anything one's self, to pass away, fly, swing, etc., libere ferri, labi, in general in every direction, as the wind, or what is driven hither and thither by the wind, especially however from above downwards, labi, delabi, cadere, deorsum ruere. From this point, like many similar, the word first passes into the signification of sound (as certainly also שׁאה, שא): as anything falling has a full noise, and so on, δουπεῖν, rumorem, fragorem edere (fragor from frangi), hence hawat udhnuhu jawı̂jan of a singing in the ears. Finally, the mental Arab. hawan (perf. hawija, imperf. jahwâ with the acc.), animo ad or in aliquid ferri, is attached to the notion of passing and falling through space (though by no means to hiare, or the supposed meaning "to breathe, blow"). It is used both emotionally of desire, lust, appetites, passions, and strong love, and intellectually of free opinions or assertions springing from mere self-willed preference, caprices of the understanding. - Fl.) The ל of לשּׁלג influences Job 37:6 also. The Hebr. name for rain, גּשׁם (cogn. with Chald. גשׁם, Arab. gism, a body), denotes the rain collectively. The expression Job 37:6 is exceeded in Job 37:6, where מטרות does not signify rain-drops (Ew.), but, like the Arab. amtr, rain-showers. The wonders of nature during the rough season (חרף, סתיו, Song 2:11), between the autumnal and vernal equinoxes, are meant; the rains after the autumnal equinox (the early rain), which begin the season, and the rains before the vernal equinox (the late rain, Zech 10:1), which close it, with the falls of snow between, which frequently produce great desolation, especially the proper winter with its frosty winds and heavy showers, when the business of the husbandmen as of the nomads is brought to a stand-still, and every one retreats to his house or seeks a sheltering corner. This is the meaning of Job 37:7 : He sealeth up (חתם בּ as Job 33:16) the hand of all men that they cannot, viz., on account of the cold out of doors, be opened for work, that all people of His work (i.e., thanking Him for their origin as His handiwork, Job 34:19) may come to the perception (of Him who doeth all things). The expression is remarkable, and by the insertion of a m may be as easily cleared up as Job 33:17 : לדעת כּל־אנשׁים מעשׂהוּ, in order that each and every one may acknowledge His work; after which even Jer. translates: ut noverint singuli opera sua. The conjecture אנשׁים עשׂהוּ (Schultens junior, Reiske, Hirz.) is inferior to the former (Olsh.) by its awkward synecdoche num. The fut. consec. in Job 37:8 continues the description of what happens in consequence of the cold rainy season; the expression calls to mind Ps 104:22, as Job 34:14. does Ps 104:29. The winter is also the time of the stormy and raw winds. In Job 37:9 Elihu means the storms which come across from the great wide desert, Job 1:19, therefore the south (Is 21:1; Zech 9:14), or rather south-east winds (Hos 13:15), increasing in violence to storms. החדר (properly the surrounded, enclosed space, never the storehouse, - so that Ps 135:7 should be compared, - but adytum, penetrale, as Arab. chidr, e.g., in Vita Timuri ii. 904: after the removal of the superincumbent earth, they drew away sitr chidrihâ, the curtain of its innermost part, i.e., uncovered its lowest depth) is here the innermost part of the south (south-east), - comp. Job 9:9 חדרי תימן, and Job 23:9 יעטף ימין (so far as יעטף there signifies si operiat se), - especially of the great desert lying to the south (south-east), according to which ארץ חדרך, Zech 9:1, is translated by the Targ. דרומא ארעא. In opposition to the south-east wind, מזרים, Job 37:9, seems to mean the north winds; in and of itself, however, the word signifies the scattering or driving, as also in the Koran the winds are called the scatterers, dhârijât, Sur. li. 1. (Note: This dhârijât is also differently explained; but the first explanation in Beidhwi (ii. 183, Fleischer's edition) is, "the winds which scatter (blow away) the dust and other things.") In מזרים, Reiske, without any ground for it, traces the Arab. mirzam (a name of two stars, from which north wind, rain, and cold are derived); the Targ. also has one of the constellations in view: מכּוּת מזרים (from the window, i.e., the window of the vault of heaven, of the mezarim); Aq., Theod. ἀπὸ μαζούρ (= מזרות, Job 38:32); lxx ἀπὸ δὲ τῶν ἀκρωτηρίων, we know not wherefore. Concerning מנּשׁמת־אל (with causal מן) with reference to the wind, vid., on Job 4:15. יתּן, it gives, i.e., comes to light, is used as in Gen 38:28; Prov 13:10. The idea of מוּצק (not fusum from יצק, but coarctatum from צוּק) cannot be doubtful in connection with the antithesis of רחב, comp. Job 36:16, the idea is like Job 38:30 (comp. Mutenebbi: "the flood is bound by bands of ice"); the בּ of בּמוּצק is, as Job 36:32, the Beth essentiae, used far more extensively in Hebr. than in Arab. as an exponent of the predicate: the breadth of the water is (becomes) straitened (forcibly drawn together). Geneva 1599 37:6 For he saith to the snow, Be thou [on] the earth; (d) likewise to the small rain, and to the great rain of his strength. (d) So that neither small rain nor great, snow nor anything else comes without God's appointment. John Gill 37:6 For he saith to the snow, be thou on the earth,.... In the original it is, be thou earth: hence one of the Rabbins formed a notion, that the earth was created from snow under the throne of glory, which is justly censured by Maimonides (f); for there is a defect of the letter as in 2Chron 34:30; as Aben Ezra observes; and therefore rightly supplied by us, on the earth. This is one of the great and incomprehensible things of God. What is the cause of it, how it is generated, what gives it its exceeding whiteness and its form, we rather guess at than certainly know; and there are some things relative to it not easy to be accounted for: as that it should be generated in the lower region of the air, so near us, and yet be so cold; and be so cold in its own nature, yet be like a blanket warming to the earth; and that being so cold, it should fall in hot countries, as in many parts of Africa, as Leo Africanus asserts (g); and though so easily melted, yet lies continually upon the top of a burning mountain, Mount Etna, as observed by Pineda and others. God has his treasures of it, and he brings it forth from thence; it is at his command, it goes at a word speaking; it is one of the things that fulfil his word, Ps 148:8. And if what Pliny (h) says is true, that snow never falls upon the high seas or main ocean, the expression here is, with great exactness and propriety, be thou on the earth. However, this is certain, that to the earth only it is useful, warming, refreshing, and fructifying; it has a wonderful virtue in it to fatten the earth. Olaus Magnus (i) reports, that in the northern countries, where it falls in great plenty, the fields are more fruitful than any others, and sooner put forth their fruits and increase than other fields prepared and cultivated with the greatest labour and diligence: and that they are often obliged to drive off the cattle from them, lest they should eat too much and burst, the fields and meadows becoming so luxurious by it; and frequently they mow off the tops of herbs and grass with their scythes, to prevent their growing too thick. The word of God, as for its purity, so for its warming, refreshing, and fructifying nature, is compared unto it, Is 55:10; likewise to the small rain, and to the great rain of his strength: that is, God says to these as to the snow, be upon the earth; and they presently are, whether lesser or larger showers: the lesser or more gentle, according to Seneca (k), fall in, the winter, and the larger in spring; the former when the north wind blows, the latter when the south; but whenever they come, they fall by the direction of God, and at his command. He and he only gives rain, the vanities of the Gentiles cannot; and these are sent to water and refresh the earth, and make it fruitful; for which reason also the word of God is compared thereunto, Deut 32:12. The Targum is, "to the rain after rain in summer, to ripen the fruits; and to the rain after the rain, to cause the grass to bud in winter in his strength.'' So a shower of rain in the singular number signifies rain that falls in summer; and a shower of rain in the plural what falls in winter. (f) Moreh Nevochim, par. 2. c. 26. (g) Descriptio Africae, l. 1. c. 27, 28. l. 2. c. 27, 46, 69. (h) Nat. Hist. l. 2. c. 103. (i) De Ritu Gent. Septentr. l. 19. c. 15. (k) Nat. Quaest. l. 4. c. 4. John Wesley 37:6 Strength - Those storms of rain which come with great force and irresistible violence. Robert Jamieson, A. R. Fausset and David Brown 37:6 Be--more forcible than "fall," as UMBREIT translates Gen 1:3. to the small rain, &c.--He saith, Be on the earth. The shower increasing from "small" to "great," is expressed by the plural "showers" (Margin), following the singular "shower." Winter rain (Song 2:11).
37:737:7: ՚Ի ձեռին ամենայն մարդոյ կնքէ, զի ծանիցէ ամենայն մարդ զի՛ւր տկարութիւն։ 7 Խափանում է ամէն մարդու ձեռքի գործը, որպէսզի իւրաքանչիւր ոք իմանայ իր թոյլ լինելը: 7 Անիկա ամէն մարդու ձեռքը կը կնքէ, Որպէս զի իր ստեղծած բոլոր մարդիկը հասկնան։ Ի ձեռին ամենայն մարդոյ կնքէ, զի ծանիցէ ամենայն մարդ ^[365]զիւր տկարութիւն: 37:7: ՚Ի ձեռին ամենայն մարդոյ կնքէ, զի ծանիցէ ամենայն մարդ զի՛ւր տկարութիւն։ 7 Խափանում է ամէն մարդու ձեռքի գործը, որպէսզի իւրաքանչիւր ոք իմանայ իր թոյլ լինելը: 7 Անիկա ամէն մարդու ձեռքը կը կնքէ, Որպէս զի իր ստեղծած բոլոր մարդիկը հասկնան։ zohrab-1805▾ eastern-1994▾ western am▾	37:737:7 Он полагает печать на руку каждого человека, чтобы все люди знали дело Его. 37:7 ἐν εν in χειρὶ χειρ hand παντὸς πας all; every ἀνθρώπου ανθρωπος person; human κατασφραγίζει κατασφραγιζω seal ἵνα ινα so; that γνῷ γινωσκω know πᾶς πας all; every ἄνθρωπος ανθρωπος person; human τὴν ο the ἑαυτοῦ εαυτου of himself; his own ἀσθένειαν ασθενεια infirmity; ailment 37:7 בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand כָּל־ kol- כֹּל whole אָדָ֥ם ʔāḏˌām אָדָם human, mankind יַחְתֹּ֑ום yaḥtˈôm חתם seal לָ֝ ˈlā לְ to דַ֗עַת ḏˈaʕaṯ ידע know כָּל־ kol- כֹּל whole אַנְשֵׁ֥י ʔanšˌê אִישׁ man מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed 37:7. qui in manu omnium hominum signat ut noverint singuli opera suaHe sealeth up the hand of all men, that every one may know his works. 7. He sealeth up the hand of every man; that all men whom he hath made may know . He sealeth up the hand of every man; that all men may know his work: 37:7 Он полагает печать на руку каждого человека, чтобы все люди знали дело Его. 37:7 ἐν εν in χειρὶ χειρ hand παντὸς πας all; every ἀνθρώπου ανθρωπος person; human κατασφραγίζει κατασφραγιζω seal ἵνα ινα so; that γνῷ γινωσκω know πᾶς πας all; every ἄνθρωπος ανθρωπος person; human τὴν ο the ἑαυτοῦ εαυτου of himself; his own ἀσθένειαν ασθενεια infirmity; ailment 37:7 בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand כָּל־ kol- כֹּל whole אָדָ֥ם ʔāḏˌām אָדָם human, mankind יַחְתֹּ֑ום yaḥtˈôm חתם seal לָ֝ ˈlā לְ to דַ֗עַת ḏˈaʕaṯ ידע know כָּל־ kol- כֹּל whole אַנְשֵׁ֥י ʔanšˌê אִישׁ man מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed 37:7. qui in manu omnium hominum signat ut noverint singuli opera sua He sealeth up the hand of all men, that every one may know his works. 7. He sealeth up the hand of every man; that all men whom he hath made may know . ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:7: He sealeth up the hand of every man - After all that has been said, and much of it most learnedly, on this verse, I think that the act of freezing is probably intended; that when the earth is bound up by intense frost, the hand, יד yad, labor, of every man is sealed up; he can do no more labor in the field, till the south wind blow, by which a thaw takes place. While the earth is in this state of rigidity, the beasts go into their dens, and remain in their places, some of them sleeping out the winter in a state of torpor, and others of them feeding on the stores which they had collected in autumn. However, the passage may mean no more than by the severity of the rains beasts are drawn to their covers; and man is obliged to intermit all his labors. The mighty rains are past. Who would have thought that on this verse, as its Scriptural foundation, the doctrine of chiromancy is built! God has so marked the hand of every man by the lines thereon exhibited, that they tell all the good or bad fortune they shall have during life; and he has done this that all men, by a judicious examination of their hands, may know his work! On this John Taisnier, a famous mathematician, lawyer, musician, and poet laureate of Cologne, has written a large folio volume, with more hands in it than fell to the lot of Briareus: - printed at Cologne, 1683. Albert Barnes: Notes on the Bible - 1834 37:7: He sealeth up the hand of every man - That is, in the winter, when the snow is on the ground, when the streams are frozen, and when the labors of the husbandman cease. The idea of "sealing up the hand" is derived from the common purpose of a seal, to make fast, to close up, to secure (compare , note; , note), and the sense is, that the hands can no more be used in ordinary toil. Every man in the snow and rain of winter is pRev_ented from going abroad to his accustomed toil, and is, as it were, sealed up in his dwelling. The idea is exquisitely beautiful. God confines human beings and beasts in their houses or caves, until the winter has passed by. That all men may know his work - The Septuagint renders this," That every man may know his own weakness" - ἀσθένειαν astheneian. Various interpretations have been given of the passage, but our common version has probably expressed in the main the true sense, that God thus interrupts the labors of man, and confines him in his home, that he may feel his dependence on God, and may recognize the constant agency of his Creator. The Hebrew literally is "For the knowledge of all the men of his making;" that is, that all the people whom he has created may have knowledge. The changing seasons thus keep before us the constant evidence of the unceasing agency of God in his works, and pRev_ent the feeling which we might have, if everything was uniform that the universe was under the control of "fate." As it is, the succession of the seasons, the snow, the rain, the dew, and the sunshine, all bear marks of being under the control of an intelligent Being, and are so regulated that we need not forget that his unceasing agency is constantly round about us. It may be added, that when the farmer in the winter is laid aside from his usual toil, and confined to his dwelling, it is a favorable time for him to meditate on the works of God, and to acquaint himself with his Creator. The labors of man are thus interrupted; the busy affairs of life come to a pause, and while nature is silent around us, and the earth wrapped in her fleecy mantle forbids the labor of the husbandman, everything invites to the contemplation of the Creator, and of the works of his hands. The winter, therefore, might be improved by every farmer to enlarge his knowledge of God, and should be regarded as a season wisely appointed for him to cultivate his understanding and improve his heart. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:7: He: Job 5:12, Job 9:7 that: Job 36:24; Psa 46:8, Psa 64:9, Psa 92:4, Psa 109:27, Psa 111:2; Ecc 8:17; Isa 5:12, Isa 26:11 Job 37:8 Geneva 1599 37:7 He (e) sealeth up the hand of every man; that all men may know his work. (e) By rains and thunders God causes men to keep themselves within their houses. John Gill 37:7 He sealeth up the hand of every man,.... That is, by deep snows and heavy rains being on the earth; where, as travellers are stopped in their journeys, and cannot proceed, so various artificers are hindered from their work, and husbandmen especially from their employment in the fields; so that their hands are as it were shut up and sealed, that they cannot work with them. Sephorno interprets this of the fruits and increase of the earth being produced and brought to perfection by means of the snow and rain, and so gathered by and into the hands of men; whereby they are led to observe the work of God and his goodness herein, and so to love and fear him; which he takes to be the sense of the following clause, that all men may know his work; either their own work; what they have to do at home when they cannot work abroad; or that they may have leisure to reflect upon their moral ways and works, and consider how deficient they are: or rather the work of God; that they may know and own the snow and rain are his work, and depend upon his will; or that they may have time and opportunity of considering and meditating on the works of God, in nature, providence, and grace. Some choose to read the words, "that all men of his work may know" (l); may know him the author of their beings, and the God of their mercies. For all men are the work of his hands; he has made them, and not they themselves; and the end of all God's dealings with them is, that they may know him, fear, serve, and glorify him. (l) "omnes homines operis ipsius", Schmidt, Michaelis; so Schultens. John Wesley 37:7 Sealeth - By these snows and rains he drives men out of the fields, and seals or binds up their hands from their work. That - They may seriously contemplate on these, and other great and glorious works of God. Robert Jamieson, A. R. Fausset and David Brown 37:7 In winter God stops man's out-of-doors activity. sealeth--closeth up (Job 9:7). Man's "hands" are then tied up. his work--in antithesis to man's own work ("hand") which at other times engages men so as to make them liable to forget their dependence on God. UMBREIT more literally translates, That all men whom He has made (literally, "of His making") may be brought to acknowledgment."
37:837:8: ※ Մտին գազանք ՚ի դադարս, ղօղեցին ՚ի խշտիս։ 8 Գազաններն իրենց որջերն են մտել, խշտիներով ծածկուել: 8 Գազանները որջերնին կը մտնեն Ու քարայրներու մէջ կը բնակին։ Մտին գազանք ի դադարս, ղօղեցին ի խշտիս: 37:8: ※ Մտին գազանք ՚ի դադարս, ղօղեցին ՚ի խշտիս։ 8 Գազաններն իրենց որջերն են մտել, խշտիներով ծածկուել: 8 Գազանները որջերնին կը մտնեն Ու քարայրներու մէջ կը բնակին։ zohrab-1805▾ eastern-1994▾ western am▾	37:837:8 Тогда зверь уходит в убежище и остается в своих логовищах. 37:8 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while θηρία θηριον beast ὑπὸ υπο under; by σκέπην σκεπη tranquil; keep quiet δὲ δε though; while ἐπὶ επι in; on κοίτης κοιτη lying down; relations 37:8 וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come חַיָּ֣ה ḥayyˈā חַיָּה wild animal בְמֹו־ vᵊmô- בְּמֹו in אָ֑רֶב ʔˈārev אֶרֶב ambush וּ û וְ and בִ vi בְּ in מְעֹ֖ונֹתֶ֣יהָ mᵊʕˌônōṯˈeʸhā מְעֹנָה hiding place תִשְׁכֹּֽן׃ ṯiškˈōn שׁכן dwell 37:8. ingredietur bestia latibulum et in antro suo morabiturThen the beast shall go into his covert, and shall abide in his den. 8. Then the beasts go into coverts, and remain in their dens. Then the beasts go into dens, and remain in their places: 37:8 Тогда зверь уходит в убежище и остается в своих логовищах. 37:8 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while θηρία θηριον beast ὑπὸ υπο under; by σκέπην σκεπη tranquil; keep quiet δὲ δε though; while ἐπὶ επι in; on κοίτης κοιτη lying down; relations 37:8 וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come חַיָּ֣ה ḥayyˈā חַיָּה wild animal בְמֹו־ vᵊmô- בְּמֹו in אָ֑רֶב ʔˈārev אֶרֶב ambush וּ û וְ and בִ vi בְּ in מְעֹ֖ונֹתֶ֣יהָ mᵊʕˌônōṯˈeʸhā מְעֹנָה hiding place תִשְׁכֹּֽן׃ ṯiškˈōn שׁכן dwell 37:8. ingredietur bestia latibulum et in antro suo morabitur Then the beast shall go into his covert, and shall abide in his den. 8. Then the beasts go into coverts, and remain in their dens. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 37:8: Then the beasts go into dens - In the winter. This fact appears to have been early observed, that in the season of cold the wild animals withdrew into caves, and that many of them became torpid. This fact Elihu adverts to as an illustration of the wisdom and greatness of God. The proof of his superintending care was seen in the fact that they withdrew from the cold in which they would perish, and that provision is made for their continuance in life at a time when they cannot obtain the food by which they ordinarily subsist. In that torpid and inactive state, they need little food, and remain often for months with almost no nourishment. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:8: Psa 104:22 Job 37:9 John Gill 37:8 Then the beasts go into dens,.... When snow and rains are on the earth in great abundance, then the wild beasts of the field, not being able to prowl about, betake themselves to dens; where they lie in wait, lurking for any prey that may pass by, from whence they spring and seize it; and remain in their places; until the snow and rains are finished. As for other beasts, Olaus Magnus (m) observes, that when such large snows fall, that trees are covered with them, and the tender branches bend under the weight of them, they will come and abide under them, as in shady places, in great security, sheltered from the cold wind. The former may put us in mind of great personages, comparable to beasts of prey for their savageness and cruelty, who, when the day of God's wrath and vengeance is come, will flee to rocks and mountains, dens and caverns, there to hide themselves from it; Rev_ 6:15. (m) Ut supra. (De Ritu Gent. Septentr. l. 19. c. 15.) Robert Jamieson, A. R. Fausset and David Brown 37:8 remain--rest in their lairs. It is beautifully ordered that during the cold, when they could not obtain food, many lie torpid, a state wherein they need no food. The desolation of the fields, at God's bidding, is poetically graphic.
37:937:9: ՚Ի շտեմարանաց ելանեն ցօղք, եւ ՚ի բարձուանդակաց ցուրտ[9480]. [9480] Ոմանք. Յշտեմարանաց ելանեն ցաւք, եւ ՚ի բարձրաւանդակաց. կամ՝ բարձրուան՛՛։ 9 Հարաւային քամու շտեմարաններից խորշակ է դուրս գալիս, բարձրաւանդակներից՝ ցուրտ, 9 Հարաւէն փոթորիկ կու գայ Ու հիւսիսէն՝ ցուրտ։ Ի շտեմարանաց ելանեն ^[366]ցօղք, եւ ի բարձրուանդակաց ցուրտ: 37:9: ՚Ի շտեմարանաց ելանեն ցօղք, եւ ՚ի բարձուանդակաց ցուրտ[9480]. [9480] Ոմանք. Յշտեմարանաց ելանեն ցաւք, եւ ՚ի բարձրաւանդակաց. կամ՝ բարձրուան՛՛։ 9 Հարաւային քամու շտեմարաններից խորշակ է դուրս գալիս, բարձրաւանդակներից՝ ցուրտ, 9 Հարաւէն փոթորիկ կու գայ Ու հիւսիսէն՝ ցուրտ։ zohrab-1805▾ eastern-1994▾ western am▾	37:937:9 От юга приходит буря, от севера стужа. 37:9 ἐκ εκ from; out of ταμιείων ταμειον chamber ἐπέρχονται επερχομαι come on / against δῖναι δινη from; away δὲ δε though; while ἀκρωτηρίων ακρωτηριον cold 37:9 מִן־ min- מִן from הַ֭ ˈha הַ the חֶדֶר ḥeḏˌer חֶדֶר room תָּבֹ֣וא tāvˈô בוא come סוּפָ֑ה sûfˈā סוּפָה storm וּֽ ˈû וְ and מִ mi מִן from מְּזָרִ֥ים mmᵊzārˌîm מְזָרִים north-winds קָרָֽה׃ qārˈā קָרָה cold 37:9. ab interioribus egreditur tempestas et ab Arcturo frigusOut of the inner parts shall a tempest come, and cold out of the north. 9. Out of the chamber cometh the storm: and cold out of the north. Out of the south cometh the whirlwind: and cold out of the north: 37:9 От юга приходит буря, от севера стужа. 37:9 ἐκ εκ from; out of ταμιείων ταμειον chamber ἐπέρχονται επερχομαι come on / against δῖναι δινη from; away δὲ δε though; while ἀκρωτηρίων ακρωτηριον cold 37:9 מִן־ min- מִן from הַ֭ ˈha הַ the חֶדֶר ḥeḏˌer חֶדֶר room תָּבֹ֣וא tāvˈô בוא come סוּפָ֑ה sûfˈā סוּפָה storm וּֽ ˈû וְ and מִ mi מִן from מְּזָרִ֥ים mmᵊzārˌîm מְזָרִים north-winds קָרָֽה׃ qārˈā קָרָה cold 37:9. ab interioribus egreditur tempestas et ab Arcturo frigus Out of the inner parts shall a tempest come, and cold out of the north. 9. Out of the chamber cometh the storm: and cold out of the north. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Зима - время сильных бурь и стужи. Первые приносятся ветрами, дующими "гахедер", - из внутренней части юга (IX:9), на юг находящейся пустыни, почему и земля Xадрах Зах IX:1: называется в Талмуде "землею юга", - с юга (Ис XXI:1; Зах IX:14) или юго-востока (Ос XIII:15), вторая приходит от "миммезарим", - от севера. Adam Clarke: Commentary on the Bible - 1831 37:9: Out of the south cometh the whirlwind - See the note on What is rendered south here, is there rendered chambers. Mr. Good translates here, the utmost zone. The Chaldee: - "From the supreme chamber the commotion shall come; and from the cataracts of Arcturus the cold." What the whirlwind, סופה suphah, is, we know not. It might have been a wind peculiar to that district; and it is very possible that it was a scorching wind, something like the simoom. Albert Barnes: Notes on the Bible - 1834 37:9: Out of the south - Margin, "chamber." Jerome, "ab interioribus - from the interior," or "inner places." Septuagint, ἐκ ταυείων ek taueiō n - "from their chambers issue sorrows" - ὀωύνας othunas. The Hebrew word used here (חדר cheder) denotes properly "an apartment," or "chamber," especially an inner apartment, or a chamber in the interior of a house or tent: Gen 43:30; Jdg 16:9, Jdg 16:12. Hence, it means a bed-chamber, Sa2 4:7, or a female apartment or harem, Sol 1:4; Sol 3:4. In , it is connected with the "south" - "the chambers of the south" (see the notes at that place), and means some remote, hidden regions in that quarter. There can be little doubt that the word "south "is here also to be understood, as it stands in contrast with a word which properly denotes the north. Still there may have been reference to a supposed opinion that whirlwinds had their origin in deep, hollow caves, and that they were owing to the winds which were supposed to be pent up there, and which raged tumultuously until they broke open the doors of their prison, and then poured forth with violence over the earth; compare the description of the storm in Virgil, as quoted above in . There are frequent allusions in the Scriptures to the fact that whirlwinds come from the South; see the notes at Isa 21:1; compare Zac 9:14. Savary says of the south wind, which blows in Egypt from February to May, that it fills the atmosphere with a fine dust, rendering breathing difficult, and that it is filled with an injurious vapor. Sometimes it appears in the form of a furious whirlwind, which advances with great rapidity, and which is highly dangerous to those who traverse the desert. It drives before it clouds of burning sand; the horizon appears covered with a thick veil, and the sun appears red as blood. Occasionally whole caravans are buried by it in the sand. It is possible that there may be reference to such a whirlwind in the passage before us; compare Burder, in Rosenmuller's Alte u. neue Morgenland. No. 765. The whirlwind - See , note; , note. And cold out of the north - Margin, "scattering" winds. The Hebrew word used here (מזרים mezâ riym) means literally, "the scattering," and is hence used for the north winds, says Gesenius which scatter the clouds, and bring severe cold. Umbreit thinks the word is used to denote the north, because we seem to see the north winds strewed on the clouds. Probably the reference is to the north wind as scattering the snow or hail on the ground. Heated winds come from the south; but those which scatter the snow, and are the source of cold, come from the north. In all places north of the equator it is true that the winds from the northern quarter are the source of cold. The idea of Elihu is, that all these things are under the control of God, and that these various arrangements for heat and cold are striking proofs of his greatness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:9: south: Heb. chamber, Job 9:9; Psa 104:3 the whirlwind: Job 38:1; Isa 21:1; Zac 9:14 north: Heb. scattering winds Job 37:10 Geneva 1599 37:9 Out of the south cometh the whirlwind: and cold out of the (f) north. (f) In Hebrew it is called the scattering wind, because it drives away the clouds and purges the air. John Gill 37:9 Out of the south cometh the whirlwind,.... Or "from the chamber" (n); from the chamber of the cloud, as Ben Gersom, from the inside of it; or from the treasury of God, who bringeth the wind out of his treasures; alluding to chambers where treasures are kept; or from the heavens, shut up and veiled around with clouds like a pavilion: but because we read of the chambers of the south, Job 9:9; and the southern pole was like a secret chamber, shut up, unseen, and unknown very much to the ancients; hence we render it, and others interpret it, of the south; from whence in these countries came whirlwinds. Hence we read of the whirlwinds of the south, Is 21:1; and cold out of the north; cold freezing winds from thence; or "from the scatterers" (o): Aben Ezra interprets them of stars, the same with the "Mazzaroth", Job 38:32; stars scattered about the Arctic or northern pole, as some: or rather the northern winds are designed which scatter the clouds, drive away rain, Prov 25:23; and bring fair weather, Job 37:22. Wherefore Mr. Broughton renders the word, "fair weather winds;'' and, in a marginal note, "the scatterers of clouds (p).'' (n) "de penetali", Montanus; so Junius and Tremellius, Piscator, Cocceius, Schultens. (o) "a dispergentibus", Montanus, Vatablus, Junius & Tremellius, Piscator; "a sparsoribus", Schultens. (p) So David de Pomis, Lexic. fol. 7. 3. John Wesley 37:9 Cold - Freezing winds. Robert Jamieson, A. R. Fausset and David Brown 37:9 south--literally, "chambers"; connected with the south (Job 9:9). The whirlwinds are poetically regarded as pent up by God in His southern chambers, whence He sends them forth (so Job 38:22; Ps 135:7). As to the southern whirlwinds (see Is 21:1; Zech 9:14), they drive before them burning sands; chiefly from February to May. the north--literally, "scattering"; the north wind scatters the clouds.
37:1037:10: ※ եւ ՚ի շնչելոյ Հզօրին տացէ սառամանիս։ Յեղյեղու զջուրս որպէս եւ կամի[9481]. [9481] Ոմանք. Եւ ՚ի շնչել հզօրին։ Ուր Ոսկան. Սառնամանիս։ 10 եւ Ամենազօրի շնչից սառնամանիք է սփռուելու: 10 Աստուծոյ շունչէն սառնամանիք կը տրուի Ու ջուրերուն լայնութիւնը կը նեղնայ։ եւ ի շնչելոյ Հզօրին ^[367]տացէ սառամանիս. յեղյեղու զջուրս որպէս եւ կամի: 37:10: ※ եւ ՚ի շնչելոյ Հզօրին տացէ սառամանիս։ Յեղյեղու զջուրս որպէս եւ կամի[9481]. [9481] Ոմանք. Եւ ՚ի շնչել հզօրին։ Ուր Ոսկան. Սառնամանիս։ 10 եւ Ամենազօրի շնչից սառնամանիք է սփռուելու: 10 Աստուծոյ շունչէն սառնամանիք կը տրուի Ու ջուրերուն լայնութիւնը կը նեղնայ։ zohrab-1805▾ eastern-1994▾ western am▾	37:1037:10 От дуновения Божия происходит лед, и поверхность воды сжимается. 37:10 καὶ και and; even ἀπὸ απο from; away πνοῆς πνοη breath ἰσχυροῦ ισχυρος forceful; severe δώσει διδωμι give; deposit πάγος παγος crag οἰακίζει οιακιζω though; while τὸ ο the ὕδωρ υδωρ water ὡς ως.1 as; how ἐὰν εαν and if; unless βούληται βουλομαι want 37:10 מִ mi מִן from נִּשְׁמַת־ nnišmaṯ- נְשָׁמָה breath אֵ֥ל ʔˌēl אֵל god יִתֶּן־ yitten- נתן give קָ֑רַח qˈāraḥ קֶרַח frost וְ wᵊ וְ and רֹ֖חַב rˌōḥav רֹחַב breadth מַ֣יִם mˈayim מַיִם water בְּ bᵊ בְּ in מוּצָֽק׃ mûṣˈāq מוּצָק constraint 37:10. flante Deo concrescit gelu et rursum latissimae funduntur aquaeWhen God bloweth there cometh frost, and again the waters are poured out abundantly. 10. By the breath of God ice is given: and the breadth of the waters is straitened. By the breath of God frost is given: and the breadth of the waters is straitened: 37:10 От дуновения Божия происходит лед, и поверхность воды сжимается. 37:10 καὶ και and; even ἀπὸ απο from; away πνοῆς πνοη breath ἰσχυροῦ ισχυρος forceful; severe δώσει διδωμι give; deposit πάγος παγος crag οἰακίζει οιακιζω though; while τὸ ο the ὕδωρ υδωρ water ὡς ως.1 as; how ἐὰν εαν and if; unless βούληται βουλομαι want 37:10 מִ mi מִן from נִּשְׁמַת־ nnišmaṯ- נְשָׁמָה breath אֵ֥ל ʔˌēl אֵל god יִתֶּן־ yitten- נתן give קָ֑רַח qˈāraḥ קֶרַח frost וְ wᵊ וְ and רֹ֖חַב rˌōḥav רֹחַב breadth מַ֣יִם mˈayim מַיִם water בְּ bᵊ בְּ in מוּצָֽק׃ mûṣˈāq מוּצָק constraint 37:10. flante Deo concrescit gelu et rursum latissimae funduntur aquae When God bloweth there cometh frost, and again the waters are poured out abundantly. 10. By the breath of God ice is given: and the breadth of the waters is straitened. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. Под влиянием холодных ветров ("от дуновения Божия"; ср. Исх XV:10) появляется лед, и поверхность воды делается плотною ("сжимается"), - затвердевает. Adam Clarke: Commentary on the Bible - 1831 37:10: By the breath of God frost is given - The freezing of water, though it is generally allowed to be the effect of cold, and has been carefully examined by the most eminent philosophers, is still involved in much mystery; and is a very proper subject to be produced among the great things which God doeth, and which we cannot comprehend, Water, when frozen, becomes solid, and increases considerably in bulk. The expansive power in freezing is so great, that, if water be confined in a gun-barrel, it will split the solid metal throughout its whole length. Bombshells have been filled with water, and plugged tight, and exposed to cold air, when they have been rent, though the shell has been nearly two inches thick! Attempts have been made to account for this; but they have not, as yet, been generally successful. The breath of God freezes the waters; and that breath thaws them. It is the work of Omnipotence, and there, for the present, we must leave it. The breadth of the waters is straitened - This has been variously translated; מוצק mutsak, which we here render straitened, we translatemelted. Mr. Good thinks that the idea of a mirror is implied, or something molten; and on this ground it may be descriptive of the state of water formed into ice. He therefore translates: - By the blast of God the frost congealeth, And the expanse of the waters into a mirror. I have only to observe, that in the act of freezing wind or air is necessary; for it has been observed that water which lay low in ponds did not freeze till some slight current of air fell on and ruffled the surface, when it instantly shot into ice. Albert Barnes: Notes on the Bible - 1834 37:10: By the breath of God frost is given - Not by the violent north wind, or by the whirlwind of the south, but God seems to "breathe" in a gentle manner, and the earth is covered with hoary frost. It appears in a still night, when there is no storm or tempest, and descends upon the earth as silently as if it were produced by mere breathing. Frost is congealed or frozen dew. On the formation and cause of dew, see the notes at . The figure is poetical and beautiful. The slight motion of the air, even when the frost appears, seems to be caused by the breathing of God. And the breadth of the waters is straitened - That is, is contracted by the cold; or is frozen over. The waters are "compressed" into a solid mass (במוצק bemû tsaq), or are in a state of "pressure" or "compression" - or so the word used here means. What were before expanded rivers or arms of the sea, are now compressed into solid masses of ice. This, also, is proof of the greatness and power of God, for though the cause was not understood by Elihu, yet there was no doubt that it was produced by his agency. Though the laws by which this occurs are now better understood than they were then, it is no less clearly seen that it is by his agency; and all the light which we obtain in regard to the laws by which these things occur, only serve to exalt our conceptions of the wisdom and greatness of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:10: Job 38:29, Job 38:30; Psa 78:47, Psa 147:16-18 Job 37:11 Geneva 1599 37:10 By the breath of God frost is given: and the breadth of the waters (g) is straitened. (g) That is, frozen up and dried. John Gill 37:10 By the breath of God frost is given,.... By the word of God, as the Targum; at his command it is, at his word it comes, and at his word it goes, Ps 147:15; or by his will, as Ben Gersom interprets it, when it is his pleasure it should be, it appears; it may be understood of a freezing wind from the Lord, for a wind is sometimes expressed by the breath of his nostrils, Ps 18:15; and as the word "God" added to things increases the signification of them, as mountains of God are strong mountains; so the breath of God may signify a strong wind, as Sephorno notes, the north wind (q); and the breadth of the waters is straitened; by the frost they are reduced and brought into a narrower compass; or made hard, as Mr. Broughton renders it; so hard as to walk upon, to draw carriages on, and lay weights and burdens very great upon; or become compact or bound together, like metal melted, poured out, and consolidated; though some think it refers to the thawing of ice by the south winds (r), when the waters return to their former breadth; which is done by the breath or commandment of God, as appears from the place before quoted from the psalmist, Ps 18:15; for it may be rendered, "and the breadth of the waters is pouring out", so the Targum, when thawed; or through the pouring down of rain, so the Syriac and Arabic versions, "he sends forth plenty of water". (q) "Induroque nives", &c. Ovid. (r) "----cum vere reverso Bistoniae tepuere nives", &c. Statii Theb. l. 2. John Wesley 37:10 The waters - The waters which had freely spread themselves before, are congealed and bound up in crystal fetters. Robert Jamieson, A. R. Fausset and David Brown 37:10 the breath of God--poetically, for the ice-producing north wind. frost--rather, "ice." straitened--physically accurate; frost compresses or contracts the expanded liquid into a congealed mass (Job 38:29-30; Ps 147:17-18).
37:1137:11: եւ զընտիր ամպ ցանեսցէ։ ※ Ցրուէ՛ մէգ զլոյս նորա[9482]. [9482] Ոմանք. Եւ զընտիր ամպս ցա՛՛... ցրուէ զմէգ լոյս նորա։ 11 Ուղղութիւն է տալիս ջրերին, ինչպէս կամենայ, խիտ ամպերը ցիրուցան է անելու: 11 Խիստ ամպերը խոնաւութեամբ կը լեցնէ, Իր փայլակը ամպերը կը ցրուէ։ եւ զընտիր ամպ ցանեսցէ. ցրուէ մէգ զլոյս նորա, եւ ինքն դարձուսցէ զշրջանակս: 37:11: եւ զընտիր ամպ ցանեսցէ։ ※ Ցրուէ՛ մէգ զլոյս նորա[9482]. [9482] Ոմանք. Եւ զընտիր ամպս ցա՛՛... ցրուէ զմէգ լոյս նորա։ 11 Ուղղութիւն է տալիս ջրերին, ինչպէս կամենայ, խիտ ամպերը ցիրուցան է անելու: 11 Խիստ ամպերը խոնաւութեամբ կը լեցնէ, Իր փայլակը ամպերը կը ցրուէ։ zohrab-1805▾ eastern-1994▾ western am▾	37:1137:11 Также влагою Он наполняет тучи, и облака сыплют свет Его, 37:11 καὶ και and; even ἐκλεκτὸν εκλεκτος select; choice καταπλάσσει καταπλασσω cloud διασκορπιεῖ διασκορπιζω disperse; confound νέφος νεφος cloud mass φῶς φως light αὐτοῦ αυτος he; him 37:11 אַף־ ʔaf- אַף even בְּ֭ ˈbᵊ בְּ in רִי rˌî רִי moisture יַטְרִ֣יחַ yaṭrˈîₐḥ טרח burden עָ֑ב ʕˈāv עָב cloud יָ֝פִ֗יץ ˈyāfˈîṣ פוץ disperse עֲנַ֣ן ʕᵃnˈan עָנָן cloud אֹורֹֽו׃ ʔôrˈô אֹור light 37:11. frumentum desiderat nubes et nubes spargunt lumen suumCorn desireth clouds, and the clouds spread their light: 11. Yea, he ladeth the thick cloud with moisture; he spreadeth abroad the cloud of his lightning: Also by watering he wearieth the thick cloud: he scattereth his bright cloud: 37:11 Также влагою Он наполняет тучи, и облака сыплют свет Его, 37:11 καὶ και and; even ἐκλεκτὸν εκλεκτος select; choice καταπλάσσει καταπλασσω cloud διασκορπιεῖ διασκορπιζω disperse; confound νέφος νεφος cloud mass φῶς φως light αὐτοῦ αυτος he; him 37:11 אַף־ ʔaf- אַף even בְּ֭ ˈbᵊ בְּ in רִי rˌî רִי moisture יַטְרִ֣יחַ yaṭrˈîₐḥ טרח burden עָ֑ב ʕˈāv עָב cloud יָ֝פִ֗יץ ˈyāfˈîṣ פוץ disperse עֲנַ֣ן ʕᵃnˈan עָנָן cloud אֹורֹֽו׃ ʔôrˈô אֹור light 37:11. frumentum desiderat nubes et nubes spargunt lumen suum Corn desireth clouds, and the clouds spread their light: 11. Yea, he ladeth the thick cloud with moisture; he spreadeth abroad the cloud of his lightning: 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 11-13. Новое описание туч и дождя, вызванное может быть, приближением грозы. В ст. 13: вместо синодального "или в благоволение" должно стоять: "или для Своей земли": дождь посылается Богом для увеличения плодородия земли. Adam Clarke: Commentary on the Bible - 1831 37:11: By watering he wearieth the thick cloud - Perhaps it would be better to say, The brightness ברי beri, dissipates the cloud; or, if we follow our version, By watering the earth he wearieth, wearieth out or emptieth, the thick cloud - causes it to pour down all its contents upon the earth, that they may cause it to bring forth and bud. The Vulgate understood it differently: Frumentum desiderat nubes, et nubes spargunt lumen suum. "The grain desireth the clouds; and the clouds scatter abroad their light." Albert Barnes: Notes on the Bible - 1834 37:11: Also by watering - Very various interpretations have been given of this phrase. Herder renders it, "His brightness rendeth the clouds." Umbreit, Und Heiterkeit vertreibt die Wolke - "and serenity or clearness drives away the clouds." Prof. Lee, "For irrigation is the thick cloud stretched out." Rosenmuller, "Splendor dispels the clouds." Luther, "The thick clouds divide themselves that it may be clear." Coverdale, "The clouds do their labor in giving moistness." The Vulgate, "The grain desires the clouds," and the Septuagint, "The cloud forms the chosen" - ἐκλεκτον eklekton. This variety of interpretation arises from the uncertainty of the meaning of the original word - ברי berı̂ y. According to the Chaldee and the rabbis, this word means "clearness, serenity" of the heavens, and then the whole clause is to be rendered, "serenity dispelleth the cloud." Or the word may be formed of the preposition ב (be), and רי rı̂ y, meaning "watering" or "rain," the same as רוי Rev_iy. The word does not occur elsewhere in Hebrew, and hence, it is not easy to determine its meaning. The weight of authority is in favor of serenity, or clearness - meaning that the thick, dark cloud is driven away by the serenity or clearness of the atmosphere - as where the clear sky seems to light up the heavens and to drive away the clouds. This idea seems, also, to be demanded by the parallelism, and is also more poetical than that in the common version. Wearieth - Or removes, or scatters. The verb used here (טרח ṭ â rach) occurs nowhere else in the Scriptures, though nouns derived from the verb are found in Isa 1:14, rendered "trouble," and Deu 1:12, rendered "cumbrance." In Arabic it means "to cast down, to project," and hence, to lay upon as a burden. But the word may mean to impel, drive forward, and hence, the idea that the dark thick cloud is propelled or driven forward by the serenity of the sky. This "appears" to be so, and hence, the poetic idea as it occurred to Elihu. He scattereth his bright cloud - Margin, "the cloud of his light." The idea seems to be, that "his light," that is, the light which God causes to shine as the tempest passes off, seems to scatter or disperse the cloud. The image before the mind of Elihu probably was, that of a departing shower, when the light seems to rise behind it, and as it were to expel the cloud or to drive it away. We are not to suppose that this is philosophically correct, but Elihu represents it as it appeared, and the image is wholly poetical. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:11: he wearieth: Job 36:27, Job 36:28 he scattereth: Job 36:30, Job 36:32; Isa 18:4; Mat 17:5 his bright cloud: Heb. the cloud of his light Job 37:12 Carl Friedrich Keil and Franz Delitzsch 37:11 11 Also He loadeth the clouds with water, He spreadeth far and wide the cloud of His light, 12 And these turn themselves round about, Directed by Him, that they execute All that He hath commanded them Over the wide earth. 13 Whether for a scourge, or for the good of His earth, Or for mercy, He causeth it to discharge itself. With אף extending the description, Elihu, in the presence of the storm that is in the sky, continually returns to this one marvel of nature. The old versions connect בּרי partly with בּר, electus (lxx, Syr., Theod.) or frumentum (Symm., Jer.), partly with בּרה = בּרר in the signification puritas, serenitas (Targ.); but בּרי is, as Schultens has already perceived, the Hebr.-Arabic רי, Arab. rı̂yun, rı̂j-un (from רוה = riwj), abundant irrigation, with בּ; and יטריח does not signify, according to the Arab. atraha, "to hurl down," so that what is spoken of would be the bursting of the clouds (Stick.), (Note: This "atraha" is, moreover, a pure invention of our ordinary Arabic lexicons instead of ittaraha (VIII form): (1) to throw one's self, (2) to throw anything from one's self, with an acc. of the thing. - Fl.) but, according to טרח, a burden (comp. Arab. taraha ala, to load), "to burden;" with fluidity (Ew., Hirz., Hahn, Schlottm.), better: fulness of water, He burdens the clouds (comp. rawij-un as a designation of cloud as the place of rain). ענן אורו, His cloud of light, is that that is charged with lightning, and הפיץ has here its Hebr.-Arab. radical signification effundere, diffundere, with a preponderance of the idea not of scattering, but of spreading out wide (Arab. faid, abundance). והוּא, Job 37:12, refers to the cloud pregnant with lightning; this turns round about (מסבּות, adv. as מסב, round about, 3Kings 6:29) seeking a place, where it shall unburden itself by virtue of His (God's) direction or disposing (תחבּוּלת, a word belonging to the book of Proverbs; lxx, Cod. Vat. and Alex., untranslated: εν θεεβουλαθωθ, Cod. Sinait. still more monstrous), in order that they (the clouds full of lightning) may accomplish everything that He commands them over the surface of the earth; ארצה as Job 34:13, and the combination תּבל ארצה as Prov 8:31, comp. ארץ ותבל, Ps 90:2. The reference of the pronominal suff. to men is as inadmissible here as in Job 37:4. In Job 37:13 two אם have certainly, as Job 34:29, two ו, the correlative signification sive ... sive (Arab. in ... wa-in), in a third, as appears, a conditional, but which? According to Ew., Hirz., Hahn, Schlottm., and others, the middle one: if it (the rod) belongs to His land, i.e., if it has deserved it. But even the possessive suff. of לארצו shows that the ל is to be taken as dat. commodi: be it for a rod, be it for the good of His land; which is then followed by a conditional verbal clause: in case He mercifully causes it (the storm) to come, i.e., causes this His land to be overtaken by it (המציא here with the acc., the thing coming, whereas in Job 34:11 of the thing to be overtaken). The accentuation, indeed, appears to assume a threefold sive: whether He causeth it to discharge itself upon man for punishment, man for mercy, or His earth for good with reference to man. Then Elihu would think of the uninhabited steppe in connection with אם לארצו. Since a conditional אם by the side of two correlatives is hazardous, we decide finally with the lxx, Targ., and all the old versions, in favour of the same rendering of the threefold אם, especially since it corresponds to the circumstances of the case. Geneva 1599 37:11 Also by watering he (h) wearieth the thick cloud: he scattereth his (i) bright cloud: (h) Gather the vapours and move to and fro to water the earth. (i) That is, the cloud that has lightning in it. John Gill 37:11 Also by watering he wearieth the thick cloud,.... By filling it with a multitude of water, it is as it were loaded and made weary with it; and especially by sending it about thus loaded from place to place before discharged, when it becomes as a weary traveller; and then by letting down the water in it, whereby it spends itself like one that is weary; an emblem of ministers that spend and are spent for the good of men: some render it by serenity or fair weather, and so Mr. Broughton, "by clearness he wearieth the thick vapours;'' by causing a clear sky he dispels them; he scattereth his bright cloud; thin light clouds that have nothing in them, and are soon dispersed and come to nothing, and are seen no more; all emblem of such as are clouds without water, Jude 1:12; see Zech 11:17; or "he scatters the cloud by his light" (s); by the sun, which dispels clouds and makes a clear sky; an emblem of the blotting out and forgiveness of sins, and of restoring the manifestations of divine love, and the joys of salvation; see Is 44:22. (s) "dispellit nubem luce sua", Munster. John Wesley 37:11 Watering - The earth. They spend themselves and are exhausted watering the earth, until they are weary. Wearieth - Them with much water, and making them to go long journeys to water remote parts, and at last to empty themselves there: all which things make men weary; and therefore are here said to make the clouds weary by a common figure. Scattereth - As for the white and lightsome clouds, he scatters and dissolves them by the wind or sun. Robert Jamieson, A. R. Fausset and David Brown 37:11 How the thunderclouds are dispersed, or else employed by God, either for correction or mercy. by watering--by loading it with water. wearieth--burdeneth it, so that it falls in rain; thus "wearieth" answers to the parallel "scattereth" (compare, see on Job 37:9); a clear sky resulting alike from both. bright cloud--literally, "cloud of his light," that is, of His lightning. UMBREIT for "watering," &c., translates; "Brightness drives away the clouds, His light scattereth the thick clouds"; the parallelism is thus good, but the Hebrew hardly sanctions it.
37:1237:12: եւ ինքն դարձուսցէ զշրջանակս։ Ուր կամեցաւ՝ ե՛դ զգործ նոցա. եւ զամենայն ինչ զոր հրամայեսցէ նոցա. սոքա կարգեալ են առ ՚ի նմանէ ՚ի վերայ երկրի[9483]։ [9483] Ոմանք. Եւ ինքն դարձուցանէ շրջա՛՛... եւ զամենայն զոր ինչ հրա՛՛։ 12 Մէգը ցրելու է նրա լոյսը, իսկ ինքը դարձնելու է շրջանակները: Ուր որ կամեցել՝ տնօրինել է դրանց գործը եւ այն ամէնը, ինչ կը հրամայի նրանց: Սրանք երկրի վրայ կարգուած են իր կողմից՝ 12 Անոր խորհրդովը տեղէ տեղ կը փոխադրուին, Որպէս զի աշխարհի երեսը՝ երկրի վրայ անոր բոլոր հրամանները կատարեն։ Ուր կամեցաւ` եդ զգործ նոցա, եւ զամենայն ինչ զոր հրամայեսցէ նոցա. սոքա կարգեալ են առ ի նմանէ ի վերայ երկրի: 37:12: եւ ինքն դարձուսցէ զշրջանակս։ Ուր կամեցաւ՝ ե՛դ զգործ նոցա. եւ զամենայն ինչ զոր հրամայեսցէ նոցա. սոքա կարգեալ են առ ՚ի նմանէ ՚ի վերայ երկրի[9483]։ [9483] Ոմանք. Եւ ինքն դարձուցանէ շրջա՛՛... եւ զամենայն զոր ինչ հրա՛՛։ 12 Մէգը ցրելու է նրա լոյսը, իսկ ինքը դարձնելու է շրջանակները: Ուր որ կամեցել՝ տնօրինել է դրանց գործը եւ այն ամէնը, ինչ կը հրամայի նրանց: Սրանք երկրի վրայ կարգուած են իր կողմից՝ 12 Անոր խորհրդովը տեղէ տեղ կը փոխադրուին, Որպէս զի աշխարհի երեսը՝ երկրի վրայ անոր բոլոր հրամանները կատարեն։ zohrab-1805▾ eastern-1994▾ western am▾	37:1237:12 и они направляются по намерениям Его, чтоб исполнить то, что Он повелит им на лице обитаемой земли. 37:12 καὶ και and; even αὐτὸς αυτος he; him κυκλώματα κυκλωμα twist; divert ἐν εν in θεεβουλαθω θεεβουλαθωθ into; for ἔργα εργον work αὐτῶν αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείληται εντελλομαι direct; enjoin αὐτοῖς αυτος he; him ταῦτα ουτος this; he συντέτακται συντασσω coordinate; arrange παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 37:12 וְ wᵊ וְ and ה֤וּא hˈû הוּא he מְסִבֹּ֨ות׀ mᵊsibbˌôṯ מְסִבָּה circle מִתְהַפֵּ֣ךְ miṯhappˈēḵ הפך turn בְּב bᵊ בְּ in תַחְבּוּלֹתָ֣יותחבולתו ṯaḥbûlōṯˈāʸw תַּחְבֻּלֹות steering לְ lᵊ לְ to פָעֳלָ֑ם foʕᵒlˈām פעל make כֹּ֖ל kˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְצַוֵּ֓ם׀ yᵊṣawwˈēm צוה command עַל־ ʕal- עַל upon פְּנֵ֖י pᵊnˌê פָּנֶה face תֵבֵ֣ל ṯēvˈēl תֵּבֵל world אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth 37:12. quae lustrant per circuitum quocumque eas voluntas gubernantis duxerit ad omne quod praeceperit illis super faciem orbis terrarumWhich go round about, whithersoever the will of him that governeth them shall lead them, to whatsoever he shall command them upon the face of the whole earth: 12. And it is turned round about by his guidance, that they may do whatsoever he commandeth them upon the face of the habitable world. And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth: 37:12 и они направляются по намерениям Его, чтоб исполнить то, что Он повелит им на лице обитаемой земли. 37:12 καὶ και and; even αὐτὸς αυτος he; him κυκλώματα κυκλωμα twist; divert ἐν εν in θεεβουλαθω θεεβουλαθωθ into; for ἔργα εργον work αὐτῶν αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείληται εντελλομαι direct; enjoin αὐτοῖς αυτος he; him ταῦτα ουτος this; he συντέτακται συντασσω coordinate; arrange παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 37:12 וְ wᵊ וְ and ה֤וּא hˈû הוּא he מְסִבֹּ֨ות׀ mᵊsibbˌôṯ מְסִבָּה circle מִתְהַפֵּ֣ךְ miṯhappˈēḵ הפך turn בְּב bᵊ בְּ in תַחְבּוּלֹתָ֣יותחבולתו ṯaḥbûlōṯˈāʸw תַּחְבֻּלֹות steering לְ lᵊ לְ to פָעֳלָ֑ם foʕᵒlˈām פעל make כֹּ֖ל kˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְצַוֵּ֓ם׀ yᵊṣawwˈēm צוה command עַל־ ʕal- עַל upon פְּנֵ֖י pᵊnˌê פָּנֶה face תֵבֵ֣ל ṯēvˈēl תֵּבֵל world אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth 37:12. quae lustrant per circuitum quocumque eas voluntas gubernantis duxerit ad omne quod praeceperit illis super faciem orbis terrarum Which go round about, whithersoever the will of him that governeth them shall lead them, to whatsoever he shall command them upon the face of the whole earth: 12. And it is turned round about by his guidance, that they may do whatsoever he commandeth them upon the face of the habitable world. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:12: And it is turned round about by his counsels - The original is difficult: והוא מסבות מתהפך בתחבולתו vehu mesibboth mithhappech bethachbulothav; which has been thus paraphrased: And he - the sun, makes revolutions - causes the heavenly bodies to revolve round him, turning round himself - turning round his own axis, by his attachments - his attractive and repulsive influences, by which the heavenly bodies revolve round him, and by which, as if strongly tied to their center, בחבל bechebel, with a cable or rope, they are projected to their proper distances, and prevented from coming too near, or flying off too far. That they may do whatsoever he commandeth them - That men may perform his will, availing themselves of the influences of the sun, moon, times, seasons, etc., to cultivate the earth for the sustenance of themselves and their cattle. Upon the face of the world in the earth - אל פני תבל ארצה al peney thebel aretsah, over the surface of the habitable world. Perhaps the above exposition may appear to be too far-fetched; and possibly the passage refers only to the revolutions of the seasons, and the operations connected with them. Albert Barnes: Notes on the Bible - 1834 37:12: And it is turned round about - The word here rendered "it" (הוא hû') may refer either to the "cloud," and then it will mean that it is driven about at the pleasure of God; or it may refer to God, and then it will mean that "he" drives it about at pleasure. The sense is not materially varied. The use of the Hebrew participle rendered "turned about" (in Hithpael), would rather imply that it refers to the cloud. The sense then is, that it turns itself round about - referring to the appearance of a cloud in the sky that rolls itself about from one place to another. By his counsels - By the counsels or purposes of God. It is not by any agency or power of its own, but it is by laws such as he has appointed, and so as to accomplish his will. The object is to keep up the idea that God presides over, and directs all these things. The word which is rendered "counsels" (תחבולה tachebû lâ h) means properly a "steering, guidance, management," Pro 11:14. It is usually applied to the act of steering, as a vessel, and then to prudent management, wise counsel, skillful measures. It is rendered "wise counsels," and "counsels," Pro 1:5; Pro 11:14; Pro 12:5; Pro 24:6, and "good advice," Pro 20:18. It does not elsewhere occur in the Scriptures. The word is derived from חבל chebel, "a rope," or חבל chô bê l, "a sailor, pilot," and hence, the idea of "steering," or "directing." The meaning is, that the movements of the clouds are entirely under the "direction" of God, as the vessel is of the pilot or helmsman. The Septuagint appears not to have understood the meaning of the word, and have not attempted to translate it. They retain it in their version, writing it, θεεβουλαθὼ q theeboulathō th, showing, among other instances, how the Hebrew was "pronounced" by them. That they may do whatsoever he commandeth them - See Psa 147:17-18. The idea is, that even the clouds, which appear so capricious in their movements, are really under the direction of God, and are accomplishing his purposes. They do not move at haphazard, but they are under the control of one who intends to accomplish important purposes by them. Elihu had made this observation respecting the lightning -33, and he now says that the same thing was true of the clouds. The investigations of science have only served to confirm this, and to show that even the movements of the clouds are regulated by laws which have been ordained by a Being of infinite intelligence. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:12: it: Psa 65:9, Psa 65:10, Psa 104:24; Jer 14:22; Joe 2:23; Amo 4:7 that: Psa 148:8; Jam 5:17, Jam 5:18; Rev 11:6 Job 37:13 John Gill 37:12 And it is turned round about by his counsels,.... The cloud is, and that by the wind, which is turned about to all points of the compass, according to the will of God; by the counsels of him who sits at the helm, as the word signifies, and orders all things according to the counsel of his own will: to which owing every shifting of the wind, and the various motions of the clouds; that they may do whatsoever he commandeth them upon the face of the world in the earth; as all his creatures do; the several meteors in the air, clouds, stormy wind, fire, hail, snow, and vapour, all fulfilling his word; and which they do everywhere in the several parts of the world whither they are sent, Ps 107:25. So ministers of the word drop down or withhold the rain of Gospel doctrine, and carry it into the several places of the world, as the Lord directs them; see Is 5:6. John Wesley 37:12 Turned - The clouds are carried about to this or that place. Not by chance (though nothing seems to be more casual than the motions of the clouds) but by his order and governance. Robert Jamieson, A. R. Fausset and David Brown 37:12 it--the cloud of lightning. counsels--guidance (Ps 148:8); literally, "steering"; the clouds obey God's guidance, as the ship does the helmsman. So the lightning (see on Job 36:31-32); neither is haphazard in its movements. they--the clouds, implied in the collective singular "it." face of the world, &c.--in the face of the earth's circle.
37:1337:13: Եթէ ՚ի խրա՛տ, եւ եթէ յերկեւղ, եթէ յողորմութիւն՝ գտցեն զնա[9484]։ [9484] Ոմանք. Եւ եթէ յերկիւղ. կամ՝ յերկիր իւր. եթէ յողորմութիւն գտցէ զնա։ 13 խրատի համար լինի թէ երկիւղ գցելու կամ ողորմութեան համար, եւ բոլորը կը գտնեն Նրան: 13 Զանոնք կը բերէ՝ թէ՛ խրատի համար, Թէ՛ իր երկրին համար եւ թէ՛ շնորհքի համար։ Եթէ՛ ի խրատ, եւ եթէ՛ յերկիր իւր, եթէ՛ յողորմութիւն` գտցեն զնա: 37:13: Եթէ ՚ի խրա՛տ, եւ եթէ յերկեւղ, եթէ յողորմութիւն՝ գտցեն զնա[9484]։ [9484] Ոմանք. Եւ եթէ յերկիւղ. կամ՝ յերկիր իւր. եթէ յողորմութիւն գտցէ զնա։ 13 խրատի համար լինի թէ երկիւղ գցելու կամ ողորմութեան համար, եւ բոլորը կը գտնեն Նրան: 13 Զանոնք կը բերէ՝ թէ՛ խրատի համար, Թէ՛ իր երկրին համար եւ թէ՛ շնորհքի համար։ zohrab-1805▾ eastern-1994▾ western am▾	37:1337:13 Он повелевает им идти или для наказания, или в благоволение, или для помилования. 37:13 ἐὰν εαν and if; unless εἰς εις into; for παιδείαν παιδεια discipline ἐὰν εαν and if; unless εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him ἐὰν εαν and if; unless εἰς εις into; for ἔλεος ελεος mercy εὑρήσει ευρισκω find αὐτόν αυτος he; him 37:13 אִם־ ʔim- אִם if לְ lᵊ לְ to שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod אִם־ ʔim- אִם if לְ lᵊ לְ to אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth אִם־ ʔim- אִם if לְ֝ ˈl לְ to חֶ֗סֶד ḥˈeseḏ חֶסֶד loyalty יַמְצִאֵֽהוּ׃ yamṣiʔˈēhû מצא find 37:13. sive in una tribu sive in terra sua sive in quocumque loco misericordiae suae eas iusserit inveniriWhether in one tribe, or in his own land, or in what place soever of his mercy he shall command them to be found. 13. Whether it be for correction, or for his land, or for mercy, that he cause it to come. He causeth it to come, whether for correction, or for his land, or for mercy: 37:13 Он повелевает им идти или для наказания, или в благоволение, или для помилования. 37:13 ἐὰν εαν and if; unless εἰς εις into; for παιδείαν παιδεια discipline ἐὰν εαν and if; unless εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him ἐὰν εαν and if; unless εἰς εις into; for ἔλεος ελεος mercy εὑρήσει ευρισκω find αὐτόν αυτος he; him 37:13 אִם־ ʔim- אִם if לְ lᵊ לְ to שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod אִם־ ʔim- אִם if לְ lᵊ לְ to אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth אִם־ ʔim- אִם if לְ֝ ˈl לְ to חֶ֗סֶד ḥˈeseḏ חֶסֶד loyalty יַמְצִאֵֽהוּ׃ yamṣiʔˈēhû מצא find 37:13. sive in una tribu sive in terra sua sive in quocumque loco misericordiae suae eas iusserit inveniri Whether in one tribe, or in his own land, or in what place soever of his mercy he shall command them to be found. 13. Whether it be for correction, or for his land, or for mercy, that he cause it to come. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:13: He causeth it to come - The Vulgate translates the text thus: Sive in una tribu, sine in terra sua, sive in quocunque loco misericordiae suae eas jusserit inveniri. "Whether in one tribe, or whether in his own land, or in whatsoever place of his mercy he has commanded them to come." In the preceding verse it is said that God conducts the clouds according to the orders of his counsels, whithersoever he pleases: and here it is added that, when he designs to heap favors upon any land, he commands the clouds to go thither, and pour out on it their fertilizing showers. See Calmet. The Vulgate certainly gives a good sense, and our common version is also clear and intelligble; but there are doubts whether the Hebrew will bear this meaning. Here it is stated that God sends the rain either for correction, לשבט leshebet, which signifies rod, staff, tribe, and is here taken as the symbol of correction, he sends rain sometimes as a judgment, inundating certain lands, and sweeping away their produce by irresistible floods: or for his land, לארצו leartso, his own land, Palestine, the place of his favored people: or for mercy, לחסד lechesed; when a particular district has been devoured by locusts, or cursed with drought, God, in his mercy, sends fertilizing rains to such places to restore the ears which the caterpillars have eaten, and to make the desert blossom like the garden of the Lord. Some think that Job refers to the curse brought upon the old world by the waters of the deluge. Now although God has promised that there shall no more be a flood of waters to destroy the whole earth; yet we know he can, very consistently with his promise, inundate any particular district; or, by a superabundance of rain, render the toil of the husbandman in any place vain. Therefore, still his rain may come for judgment, for mercy, or for the especial help of his people or Church. Albert Barnes: Notes on the Bible - 1834 37:13: He causeth it to come - That is, the rain, or the storm. It is entirely under the hand of God, like the lightning , and designed to accomplish his purposes of mercy and of justice. Whether for correction - Margin, as in Hebrew "a rod." The rod is often used as an emblem of punishment. The idea is, that God, when he pleases, can send the rain upon the earth for the purpose of executing punishment. So he did on the old world Gen 7:11-12, and so the overflowing flood is often now sent to sweep away the works of man, to lay waste his fields, and to cut off the wicked. Or for his land - When necessary to render the land productive. He waters it by timely rains. It is called "his land," meaning that the earth belongs to the Lord, and that he cultivates it as his own; Psa 24:1. Or for mercy - In kindness and benignity to the world. But for this, the earth would become baked and parched, and all vegetation would expire. The idea is, that the rains are entirely under the control of God, and that he can make use of them to accomplish his various purposes - to execute his judgments, or to express his benignity and love. These various uses to which the lightning, the storm, and the rain could be made subservient under the divine direction. seem to have been one of the main ideas in the mind of Elihu, showing the supremacy and the majesty of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:13: whether: Job 37:6, Job 36:31, Job 38:37, Job 38:38; Exo 9:18-25; Sa1 12:18, Sa1 12:19; Ezr 10:9 correction: Heb. a rod for his: Job 38:26, Job 38:27 for mercy: Sa2 21:10, Sa2 21:14; Kg1 18:45; Joe 2:23 Job 37:14 Geneva 1599 37:13 He causeth it to come, whether for (k) correction, or for his land, or for mercy. (k) Rain, cold, heat, tempests and such like are sent from God, either to punish man, or to profit the earth, or to declare his favour toward man, as in (Job 36:31). John Gill 37:13 He causeth it to come,.... The cloud, and rain by it; whether for correction; for the reproof and chastisement of men for their sins, by suffering such quantities to fall as wash away, or corrupt and destroy, the fruits of the earth: or "for a tribe" (t), as the word sometimes signifies; the rain is sent, and comes only to a particular part or spot of ground, to one city and not to another, Amos 4:7; or for his land; some particular land he has a favour for, as the land of Canaan he cared for from one end of the year to another, and therefore sent on it rain in due season, though as yet it did not appear to be the object of his peculiar regard; or for the whole earth, which is his; and wherever rain comes seasonably and in proper quantity, it is for the benefit of it; though some think the land which no man has a property in but the Lord is meant, even the wilderness where no man is, Job 38:26; or for mercy; to some particular spot, and to some particular persons; and indeed it is a kindness and benefit both to good and bad men; hereby the earth is watered and made fertile and fruitful, to bring forth seed to the sower and bread to the eater, see Mt 5:45; the word of God is for the correction of some, and for the comfort of others, Ti2 3:16; yea, the savour of death unto death to some, and the savour of life unto life to others, 2Cor 2:16. The Targum paraphrases the words, "either a rain of vengeance on the seas and deserts, or an impetuous rain on the trees of the mountains and hills, or a still rain of mercy on the fruitful fields and vineyards.'' (t) "in una tribu", V. L. "uni tribui", Tigurine version. John Wesley 37:13 Correction - To scourge or correct men by immoderate showers. Earth - The whole earth, which is said to be the Lord's, Ps 24:1, Ps 50:12, and so this may denote a general judgment by excessive rains inflicted upon the earth, and all its inhabitants, even the universal deluge, which came in great measure out of the clouds. Mercy - For the benefit of mankind and for the cooling of the air and improving the fruits of the earth. Robert Jamieson, A. R. Fausset and David Brown 37:13 Literally, "He maketh it (the rain-cloud) find place," whether for correction, if (it be destined) for His land (that is, for the part inhabited by man, with whom God deals, as opposed to the parts uninhabited, on which rain is at other times appointed to fall, Job 38:26-27) or for mercy. "If it be destined for His land" is a parenthetical supposition [MAURER]. In English Version, this clause spoils the even balance of the antithesis between the "rod" (Margin) and "mercy" (Ps 68:9; Gen. 7:1-24).
37:1437:14: Ո՛ւնկն դիր այսմիկ Յոբ՝ կա՛ց եւ խրատեա՛ց զզօրութիւն Տեառն[9485]։ [9485] Բազումք. Եւ խրատեա՛ զզօրութիւն։ 14 Ակա՛նջ դիր սրան, Յո՛բ, եկ խրատուի՛ր Տիրոջ զօրութեամբ: 14 Ո՛վ Յոբ, այս ըսածիս մտիկ ըրէ՛.Կեցի՛ր ու Աստուծոյ սքանչելիքներուն վրայ մտածէ՛։ Ունկն դիր այսմիկ, Յոբ, կաց եւ ^[368]խրատեաց զզօրութիւն Տեառն: 37:14: Ո՛ւնկն դիր այսմիկ Յոբ՝ կա՛ց եւ խրատեա՛ց զզօրութիւն Տեառն[9485]։ [9485] Բազումք. Եւ խրատեա՛ զզօրութիւն։ 14 Ակա՛նջ դիր սրան, Յո՛բ, եկ խրատուի՛ր Տիրոջ զօրութեամբ: 14 Ո՛վ Յոբ, այս ըսածիս մտիկ ըրէ՛.Կեցի՛ր ու Աստուծոյ սքանչելիքներուն վրայ մտածէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	37:1437:14 Внимай сему, Иов; стой и разумевай чудные дела Божии. 37:14 ἐνωτίζου ενωτιζομαι give ear ταῦτα ουτος this; he Ιωβ ιωβ Iōb; Iov στῆθι ιστημι stand; establish νουθετοῦ νουθετεω prompt; warn δύναμιν δυναμις power; ability κυρίου κυριος lord; master 37:14 הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen זֹּ֣את zzˈōṯ זֹאת this אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job עֲ֝מֹ֗ד ˈʕᵃmˈōḏ עמד stand וְ wᵊ וְ and הִתְבֹּונֵ֤ן׀ hiṯbônˈēn בין understand נִפְלְאֹ֬ות niflᵊʔˈôṯ פלא be miraculous אֵֽל׃ ʔˈēl אֵל god 37:14. ausculta haec Iob sta et considera miracula DeiHearken to these things, Job: Stand, and consider the wondrous works of God. 14. Hearken unto this, O Job: stand still, and consider the wondrous works of God. Hearken unto this, O Job: stand still, and consider the wondrous works of God: 37:14 Внимай сему, Иов; стой и разумевай чудные дела Божии. 37:14 ἐνωτίζου ενωτιζομαι give ear ταῦτα ουτος this; he Ιωβ ιωβ Iōb; Iov στῆθι ιστημι stand; establish νουθετοῦ νουθετεω prompt; warn δύναμιν δυναμις power; ability κυρίου κυριος lord; master 37:14 הַאֲזִ֣ינָה haʔᵃzˈînā אזן listen זֹּ֣את zzˈōṯ זֹאת this אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job עֲ֝מֹ֗ד ˈʕᵃmˈōḏ עמד stand וְ wᵊ וְ and הִתְבֹּונֵ֤ן׀ hiṯbônˈēn בין understand נִפְלְאֹ֬ות niflᵊʔˈôṯ פלא be miraculous אֵֽל׃ ʔˈēl אֵל god 37:14. ausculta haec Iob sta et considera miracula Dei Hearken to these things, Job: Stand, and consider the wondrous works of God. 14. Hearken unto this, O Job: stand still, and consider the wondrous works of God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14-18. Вместо того, чтобы препираться с Богом, враждовать против Него, Иов должен вывести из чудных непонятных для него дел Божиих соответствующее заключение о своих страданиях. И действительно, если он не может сказать, как движутся в воздухе облака, каким образом нагревается его одежда от совместного действия солнца и южного ветра, как устроены небеса, сходные по блеску с сделанными из блестящей меди зеркалами (Иез XXVIII:8), то как же он может спорить с Богом о постигшем его бедствии? Matthew Henry: Concise Commentary on the Whole Bible - 1706 14 Hearken unto this, O Job: stand still, and consider the wondrous works of God. 15 Dost thou know when God disposed them, and caused the light of his cloud to shine? 16 Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge? 17 How thy garments are warm, when he quieteth the earth by the south wind? 18 Hast thou with him spread out the sky, which is strong, and as a molten looking glass? 19 Teach us what we shall say unto him; for we cannot order our speech by reason of darkness. 20 Shall it be told him that I speak? if a man speak, surely he shall be swallowed up. Elihu here addresses himself closely to Job, desiring him to apply what he had hitherto said to himself. He begs that he would hearken to this discourse (v. 14), that he would pause awhile: Stand still, and consider the wondrous works of God. What we hear is not likely to profit us unless we consider it, and we are not likely to consider things fully unless we stand still and compose ourselves to the consideration of them. The works of God, being wondrous, both deserve and need our consideration, and the due consideration of them will help to reconcile us to all his providences. Elihu, for the humbling of Job, shows him, I. That he had no insight into natural causes, could neither see the springs of them nor foresee the effects of them (v. 15-17): Dost thou know this and know that which are the wondrous works of him who is perfect in knowledge? We are here taught, 1. The perfection of God's knowledge. It is one of the most glorious perfections of God that he is perfect in knowledge; he is omniscient. His knowledge is intuitive: he sees, and does not know by report. It is intimate and entire: he knows things truly, and not by their colours--thoroughly, and not by piecemeal. To his knowledge there is nothing distant, but all near--nothing future, but all present--nothing hid, but all open. We ought to acknowledge this in all his wondrous works, and it is sufficient to satisfy us in those wondrous works which we know not the meaning of that they are the works of one that knows what he does. 2. The imperfection of our knowledge. The greatest philosophers are much in the dark concerning the powers and works of nature. We are a paradox to ourselves, and every thing about us is a mystery. The gravitation of bodies, and the cohesion of the parts of matter, are most certain, and yet unaccountable. It is good for us to be made sensible of our own ignorance. Some have confessed their ignorance, and those that would not do this have betrayed it. But we must all infer from it what incompetent judges we are of the divine politics, when we understand so little even of the divine mechanics. (1.) We know not what orders God has given concerning the clouds, nor what orders he will give, v. 15. That all is done by determination and with design we are sure; but what is determined, and what designed, and when the plan was laid, we know not. God often causes the light of his cloud to shine, in the rainbow (so some), in the lightning (so others); but did we foresee, or could we foretel, when he would to it? If we foresee the change of weather a few hours before, by vulgar observation, or when second causes have begun to work by the weather-glass, yet how little do these show us of the purposes of God by these changes! (2.) We know not how the clouds are poised in the air, the balancing of them, which is one of the wondrous works of God. They are so balanced, so spread, that they never rob us of the benefit of the sun (even the cloudy day is day), so balanced that they do not fall at once, nor burst into cataracts or water-spouts. The rainbow is an intimation of God's favour in balancing the clouds so as to keep them from drowning the world. Nay, so are they balanced that they impartially distribute their showers on the earth, so that, one time or other, every place has its share. (3.) We know not how the comfortable change comes when the winter is past, v. 17. [1.] How the weather becomes warm after it has been cold. We know how our garment came to be warm upon us, that is, how we come to be warm in our clothes, by reason of the warmth of the air we breathe in. Without God's blessing we should clothe ourselves, yet not be warm, Hag. i. 6. But, when he so orders it, the clothes are warm upon us, which, in the extremity of cold weather, would not serve to keep us warm. [2.] How it becomes calm after it has been stormy: He quiets the earth by the south wind, when the spring comes. As he has a blustering freezing north wind, so he has a thawing, composing, south wind; the Spirit is compared to both, because he both convinces and comforts, Cant. iv. 16. II. That he had no share at all in the first making of the world (v. 18): "Hast thou with him spread out the sky? Thou canst not pretend to have stretched it out without him, no, nor to have stretched it out in conjunction with him; for he was far from needing any help either in contriving or in working." The creation of the vast expanse of the visible heavens (Gen. i. 6-8), which we see in being to this day, is a glorious instance of the divine power, considering, 1. That, though it is fluid, yet it is firm. It is strong, and has its name from its stability. It still is what it was, and suffers no decay, nor shall the ordinances of heaven be altered till the lease expires with time. 2. That, though it is large, it is bright and most curiously fine: It is a molten looking-glass, smooth and polished, and without the least flaw or crack. In this, as in a looking-glass, we may behold the glory of God and the wisdom of his handy work, Ps. xix. 1. When we look up to heaven above we should remember it is a mirror or looking-glass, not to show us our own faces, but to be a faint representation of the purity, dignity, and brightness of the upper world and its glorious inhabitants. Adam Clarke: Commentary on the Bible - 1831 37:14: Hearken unto this - Hear what I say on the part of God. Stand still - Enter into deep contemplation on the subject. And consider - Weigh every thing; examine separately and collectively; and draw right conclusions from the whole. The wondrous works of God - Endless in their variety; stupendous in their structure; complicated in their parts; indescribable in their relations and connections; and incomprehensible in the mode of their formation, in the cohesion of their parts, and in the ends of their creation. Albert Barnes: Notes on the Bible - 1834 37:14: Hearken unto this, O Job - That is, to the lesson which such events are fitted to convey respecting God. Stand still - In a posture of Rev_erence and attention. The object is to secure a calm contemplation of the works of God, so that the mind might be filled with suitable Rev_erence for him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:14: stand: Exo 14:13; Psa 46:10; Hab 2:20 consider: Job 26:6-14, Job 36:24; Psa 111:2, Psa 145:5, Psa 145:6, Psa 145:10-12 Job 37:15 Carl Friedrich Keil and Franz Delitzsch 37:14 14 Hearken unto this, O Job; Stand still and consider the wonderful works of God! 15 Dost thou know when God designeth To cause the light of His clouds to shine? 16 Dost thou understand the balancings of the clouds, The wondrous things of Him who is perfect in knowledge? Job is to stand still, instead of dictating to God, in order to draw from His wondrous acts in nature a conclusion with reference to his mystery of suffering. In Job 37:15 ידע בּ does not, as Job 35:15 (Ew. 217, S. 557), belong together, but בּ is the temporal Beth. שׂוּם is equivalent to שׂים לבּו (vid., on Job 34:23); עליהם does not refer to נפלאות (Hirz.) or the phenomena of the storm (Ew.), but is intended as neuter (as בּם Job 36:31, בּהם Job 22:21), and finds in Job 37:15 its distinctive development: "the light of His clouds" is their effulgent splendour. Without further support, ידע על is to have knowledge concerning anything, Job 37:16; מפלשׂי is also ἁπ. γεγρ.. It is unnecessary to consider it as wrongly written from מפרשׂי, Job 36:29, or as from it by change of letter (as אלמנות = ארמנות, Is 13:22). The verb פּלּס signifies to make level, prepare (viz., a way, also weakened: to take a certain way, Prov 5:6), once: to weigh, Ps 58:3, as denom. from פּלס, a balance (and indeed a steelyard, statera), which is thus mentioned as the means of adjustment. מפלשׂי accordingly signifies either, as synon. of משׁקלי (thus the Midrash, vid., Jalkut, 522), weights (the relations of weight), or even equipoised balancings (Aben-Ezra, Kimchi, and others), Lat. quomodo librentur nubes in are. (Note: The word is therefore a metaphor taken from the balance, and it may be observed that the Syro-Arabic, on account of the most extensive application of the balance, is unusually rich in such metaphors. Moreover, the Arabic has no corresponding noun: the teflı̂s (a balance) brought forward by Ges. in his Thes. and Handwrterbuch from Schindler's Pentaglotton, is a word devoid of all evidence from original sources and from the modern usage of the language, in this signification.) מפלאות is also a word that does not occur elsewhere; in like manner דּע belongs exclusively to Elihu. God is called תּמים דּעים (comp. Job 36:4) as the Omniscient One, whose knowledge is absolute as to its depth as well as its circumference. John Gill 37:14 Hearken unto this, O Job,.... Either to the present clap of thunder then heard; or rather to what Elihu had last said concerning clouds of rain coming for correction or mercy; and improve it and apply it to his own case, and consider whether the afflictions he was under were for the reproof and correction of him for sin, or in mercy and love to his soul and for his good, as both might be the case; or to what he had further to say to him, which was but little more, and he should conclude; stand still; stand up, in order to hear better, and in reverence of what might be said; and with silence, that it might be the better received and understood: and consider the wondrous works of God; not prodigies and extraordinary things, which are out of the common course of nature, such as the wonders in Egypt, at the Red sea, in the wilderness, and in the land of Canaan, but common things; such as come more or less under daily observation, for of such only he had been speaking, and continued to speak; such as winds, clouds, thunder, lightning, hail, rain, and snow; these he would have him consider and reflect upon, that though they were so common and obvious to view, yet there were some things in them marvellous and beyond the full comprehension of men; and therefore much more must be the works of Providence, and the hidden causes and reasons of them. John Wesley 37:14 Consider - If there be so much matter of wonder in the most obvious works of God, how wonderful must his secret counsels be? Robert Jamieson, A. R. Fausset and David Brown 37:14 (Ps 111:2).
37:1537:15: Գիտեմք զի Աստուած եդ զգործս իւր. լո՛յս արար խաւարի[9486]։ [9486] Բազումք. Լոյս արար ՚ի խաւարի։ 15 Գիտենք, որ Աստուած տնօրինել է իր գործերը. լոյսն է ստեղծել խաւարի մէջ: 15 Գիտե՞ս թէ Աստուած ի՛նչպէս կը կարգաւորէ զանոնք Եւ իր ամպէն լոյս կը փայլեցնէ։ Գիտեմք զի Աստուած եդ զգործս իւր. լոյս արար ի խաւարի: 37:15: Գիտեմք զի Աստուած եդ զգործս իւր. լո՛յս արար խաւարի[9486]։ [9486] Բազումք. Լոյս արար ՚ի խաւարի։ 15 Գիտենք, որ Աստուած տնօրինել է իր գործերը. լոյսն է ստեղծել խաւարի մէջ: 15 Գիտե՞ս թէ Աստուած ի՛նչպէս կը կարգաւորէ զանոնք Եւ իր ամպէն լոյս կը փայլեցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	37:1537:15 Знаешь ли, как Бог располагает ими и повелевает свету блистать из облака Своего? 37:15 οἴδαμεν οιδα aware ὅτι οτι since; that ὁ ο the θεὸς θεος God ἔθετο τιθημι put; make ἔργα εργον work αὐτοῦ αυτος he; him φῶς φως light ποιήσας ποιεω do; make ἐκ εκ from; out of σκότους σκοτος dark 37:15 הֲ֭ ˈhᵃ הֲ [interrogative] תֵדַע ṯēḏˌaʕ ידע know בְּ bᵊ בְּ in שׂוּם־ śûm- שׂים put אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וְ֝ ˈw וְ and הֹופִ֗יעַ hôfˈîₐʕ יפע shine אֹ֣ור ʔˈôr אֹור light עֲנָנֹֽו׃ ʕᵃnānˈô עָנָן cloud 37:15. numquid scis quando praeceperit Deus pluviis ut ostenderent lucem nubium eiusDost thou know when God commanded the rains, to shew his light of his clouds? 15. Dost thou know how God layeth upon them, and causeth the lightning of his cloud to shine? Dost thou know when God disposed them, and caused the light of his cloud to shine: 37:15 Знаешь ли, как Бог располагает ими и повелевает свету блистать из облака Своего? 37:15 οἴδαμεν οιδα aware ὅτι οτι since; that ὁ ο the θεὸς θεος God ἔθετο τιθημι put; make ἔργα εργον work αὐτοῦ αυτος he; him φῶς φως light ποιήσας ποιεω do; make ἐκ εκ from; out of σκότους σκοτος dark 37:15 הֲ֭ ˈhᵃ הֲ [interrogative] תֵדַע ṯēḏˌaʕ ידע know בְּ bᵊ בְּ in שׂוּם־ śûm- שׂים put אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וְ֝ ˈw וְ and הֹופִ֗יעַ hôfˈîₐʕ יפע shine אֹ֣ור ʔˈôr אֹור light עֲנָנֹֽו׃ ʕᵃnānˈô עָנָן cloud 37:15. numquid scis quando praeceperit Deus pluviis ut ostenderent lucem nubium eius Dost thou know when God commanded the rains, to shew his light of his clouds? 15. Dost thou know how God layeth upon them, and causeth the lightning of his cloud to shine? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:15: Dost thou know when God disposed them - Dost thou know the laws by which they are governed; and the causes which produce such and such phenomena? And caused the light of his cloud to shine? - Almost every critic of note understands this of the rainbow, which God gave as a sign that the earth should no more be destroyed by water. See Gen 9:13 (note), and the note there. Albert Barnes: Notes on the Bible - 1834 37:15: Dost thou know when God disposed them? - That is, the winds, the clouds, the cold, the snow, the sky, etc. The question refers to the manner in which God arranges and governs them, rather than to the time when it was done. So the Hebrew implies, and so the connection demands. The question was not whether Job knew "when" all this was done, but whether he could explain "how" it was that God thus arranged and ordered the things referred to. Elihu asks him whether he could explain the manner in which the balancings of the clouds were preserved; in which the lightnings were directed; in which his garments were warm, and in which God had made and sustained the sky? The Septuagint renders this, "We know that God hath disposed his works that he hath made light out of darkness." And caused the light of his cloud to shine - That is, Canst thou explain the cause of lightning? Canst thou tell how it is that it seems to break out of a dark cloud? Where has it been concealed? And by what laws is it now brought forth? Elihu assumes that all this was done by the agency of God, and since, as he assumes to be true, it was impossible for people to explain the manner in which it was done, his object is to show that profound veneration should be shown for a God who works in this manner. Somewhat more is known now of the laws by which lightning is produced than there was in the time of Job; but the question may still be asked of man, and is as much fitted to produce awe and veneration as it was then, whether he understands the way in which God produces the bright lightning from the dark bosom of a cloud. Can he tell what is the exact agency of the Most High in it? Can he explain all the laws by which it is done? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:15: Dost: Job 28:24-27, Job 34:13, Job 38:4-41; Psa 119:90, Psa 119:91; Isa 40:26 the light: Job 37:11, Job 36:30-32, Job 38:24, Job 38:25 Job 37:16 Geneva 1599 37:15 Dost thou know when God disposed them, and caused the (l) light of his cloud to shine? (l) That is, the lightning to break forth in the clouds? John Gill 37:15 Dost thou know when God disposed them?.... The clouds, that part of the wondrous works of God he was speaking of; when he decreed concerning them that they should be, when he put into them and stored them with rain, hail, snow, &c. disposed of them here and there in the heavens, and gave them orders to fall on this and the other spot of ground; wast thou present at all this, and knew what God was doing secretly in the clouds, and before heard what would break out of them, or fall from them? and if thou art ignorant of these things, canst thou imagine that thou shouldest be made acquainted with the secret springs of God's providential dealings with the children of men? and caused the light of his cloud to shine; either the lightning to break through the cloud, or rather the light of the sun to shine upon his cloud, prepared to receive the light reflected on it, and form the rainbow; which, as it is called his bow, the cloud in which it is may be called his cloud; which is one of the wondrous works of God, and is called by the Heathens the daughter of wonder (u); formed in a semicircle, with various colours, and as a token that God will drown the earth no more; an emblem of the covenant of peace, and of Jesus Christ, said to be clothed with a cloud, and with a rainbow about his head, Rev_ 10:1. (u) Apollodorus, l. 1. p. 5. John Wesley 37:15 Them - The things before mentioned, the clouds, rain, snow, and other meteors. Did God acquaint thee with his counsels in the producing and ordering of them? His cloud - Probably the rainbow, seated in a cloud, which may well be called God's cloud, because therein God puts his bow, Gen 9:13. Robert Jamieson, A. R. Fausset and David Brown 37:15 when--rather, "how." disposed them--lays His charge on these "wonders" (Job 37:14) to arise. light--lightning. shine--flash. How is it that light arises from the dark thundercloud?
37:1637:16: Գիտէ՛ զքննութիւն ամպոց. արհաւի՛րք են յանցանք չարագործաց։ 16 Գիտէ ամպերի էութիւնը: Չարագործների յանցանքներն արհաւիրք են: 16 Գիտե՞ս ամպերուն հաւասարակշռութիւնը Ու իմաստութեամբ կատարեալ եղողին սքանչելիքները։ Գիտէ զքննութիւն ամպոց. արհաւիրք են յանցանք չարագործաց: 37:16: Գիտէ՛ զքննութիւն ամպոց. արհաւի՛րք են յանցանք չարագործաց։ 16 Գիտէ ամպերի էութիւնը: Չարագործների յանցանքներն արհաւիրք են: 16 Գիտե՞ս ամպերուն հաւասարակշռութիւնը Ու իմաստութեամբ կատարեալ եղողին սքանչելիքները։ zohrab-1805▾ eastern-1994▾ western am▾	37:1637:16 Разумеешь ли равновесие облаков, чудное дело Совершеннейшего в знании? 37:16 ἐπίσταται επισταμαι well aware; stand over δὲ δε though; while διάκρισιν διακρισις discrimination; distinction νεφῶν νεφος cloud mass ἐξαίσια εξαισιος though; while πτώματα πτωμα corpse πονηρῶν πονηρος harmful; malignant 37:16 הֲ֭ ˈhᵃ הֲ [interrogative] תֵדַע ṯēḏˌaʕ ידע know עַל־ ʕal- עַל upon מִפְלְשֵׂי־ miflᵊśê- מִפְלָשׂ layer עָ֑ב ʕˈāv עָב cloud מִ֝פְלְאֹ֗ות ˈmiflᵊʔˈôṯ מִפְלְאֹות wonders תְּמִ֣ים tᵊmˈîm תָּמִים complete דֵּעִֽים׃ dēʕˈîm דֵּעַ knowledge 37:16. numquid nosti semitas nubium magnas et perfectas scientiasKnowest thou the great paths of the clouds, and the perfect knowledges? 16. Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge? Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge: 37:16 Разумеешь ли равновесие облаков, чудное дело Совершеннейшего в знании? 37:16 ἐπίσταται επισταμαι well aware; stand over δὲ δε though; while διάκρισιν διακρισις discrimination; distinction νεφῶν νεφος cloud mass ἐξαίσια εξαισιος though; while πτώματα πτωμα corpse πονηρῶν πονηρος harmful; malignant 37:16 הֲ֭ ˈhᵃ הֲ [interrogative] תֵדַע ṯēḏˌaʕ ידע know עַל־ ʕal- עַל upon מִפְלְשֵׂי־ miflᵊśê- מִפְלָשׂ layer עָ֑ב ʕˈāv עָב cloud מִ֝פְלְאֹ֗ות ˈmiflᵊʔˈôṯ מִפְלְאֹות wonders תְּמִ֣ים tᵊmˈîm תָּמִים complete דֵּעִֽים׃ dēʕˈîm דֵּעַ knowledge 37:16. numquid nosti semitas nubium magnas et perfectas scientias Knowest thou the great paths of the clouds, and the perfect knowledges? 16. Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:16: Dost thou know the balancings of the clouds - How are the clouds suspended in the atmosphere? Art thou so well acquainted with the nature of evaporation, and the gravity of the air at different heights, to support different weights of aqueous vapor, so as to keep them floating for a certain portion of time, and then let them down to water the earth; dost thou know these things so as to determine the laws by which they are regulated? Wondrous works of him which is perfect in knowledge - This is a paraphrase. Mr. Good's translation is much better: - "Wonders, perfections of wisdom!" Albert Barnes: Notes on the Bible - 1834 37:16: Dost thou know the balancings of the clouds? - That is, Dost thou know how the clouds are poised and suspended in the air? The difficulty to be explained was, that the clouds, so full of water, did not fail to the earth, but remained suspended in the atmosphere. They were poised and moved about by some unseen hand. Elihu asks what kept them there; what pRev_ented their falling to the earth; what preserved the equilibrium so that they did not all roll together. The phenomena of the clouds would be among the first that would attract the attention of man, and in the early times of Job it is not to be supposed that the subject could be explained. Elihu assumes that they were held in the sky by the power of God, but what was the nature of his agency, he says, man could not understand, and hence, he infers that God should be regarded with profound veneration. We know more of the facts and laws respecting the clouds than was understood then, but our knowledge in this, as in all other things, is fitted only to exalt our conceptions of the Deity, and to change blind wonder into intelligent adoration. The causes of the suspension of the clouds are thus stated in the Edinburgh Encyclopedia, Art. Meteorology: "When different portions of the atmosphere are intermixed so as to produce a deposition of moisture;" (compare the notes at ), "the consequence will be the formation of a cloud. This cloud, from its increased specific gravity, will have a tendency to sink downward; and were the lower strata of the air of the same temperature with the cloud, and saturated with moisture, it would continue to descend until it reached the surface of the earth - in the form of rain, or what is commonly called mist. In general, however, the cloud in its descent passes through a warmer region, when the condensed moisture again passes into a vapor, and consequently ascends until it reaches a temperature sufficiently low to recondense it, when it will begin again to sink. This oscillation will continue until the cloud settles at the point where the temperature and humidity are such as that the condensed moisture begins to be dissipated, and which is found on an average to be between two and three miles above the surface of the earth." By such laws the "balancing" of the clouds is secured, and thus is shown the wisdom of Him that is "perfect in knowledge." The wondrous works of him that is perfect in knowledge - Particularly in the matter under consideration. He who can command the lightning, and hold the clouds suspended in the air, Elihu infers must be perfect in knowledge. To a Being who can do this, everything must be known. The reasoning of Elihu here is well-founded, and is not less forcible now than it was in the time of Job. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:16: the balancings: Job 26:8, Job 36:29; Psa 104:2, Psa 104:3; Isa 40:22; Jer 10:13 perfect: Job 36:4; Psa 104:24, Psa 147:5; Pro 3:19, Pro 3:20; Jer 10:12 Job 37:17 Geneva 1599 37:16 Dost thou know the (m) balancings of the clouds, the wondrous works of him which is perfect in knowledge? (m) Which is sometimes changed into rain, or snow, hail or such like. John Gill 37:16 Dost thou know the balancings of the clouds?.... How those ponderous bodies, as some of them are very weighty, full of water, are poised, and hang in the air, without turning this way or the other, or falling on the earth; the wondrous works of him which is perfect in knowledge; of God, who is a God of knowledge, of knowledges, 1Kings 2:3; who knows himself and all his works, all creatures and things whatever, see Job 36:4; and this is another of his wondrous works, which none but he, whose knowledge is perfect, and is the author and giver of knowledge, can know, even the poising and balancing of the clouds in the air; we see they are balanced, but we know not how it is done. John Wesley 37:16 Balancings - How God doth as it were weigh the clouds in balances, so that although they are full of water, yet they are kept up by the thin air. Robert Jamieson, A. R. Fausset and David Brown 37:16 Hebrew, "Hast thou understanding of the balancings," &c., how the clouds are poised in the air, so that their watery gravity does not bring them to the earth? The condensed moisture, descending by gravity, meets a warmer temperature, which dissipates it into vapor (the tendency of which is to ascend) and so counteracts the descending force. perfect in knowledge--God; not here in the sense that Elihu uses it of himself (Job 36:4). dost thou know--how, &c.
37:1737:17: ※ Եւ քո՝ ջերմ պատմուճան հանդարտեալ կայ ՚ի վերայ երկրի։ ※ ՚Ի հարաւոյ[9487] [9487] Ոմանք. Ջերմ պաճուճան հան՛՛։ 17 Ինչո՞ւ է պատմուճանդ տաքանում, երբ երկիրը հանգստանում է հարաւային հողմից: 17 Երկիրը հարաւային հովէն հանգստացուցած ժամանակը, Գիտե՞ս թէ ինչո՛ւ համար քու հանդերձներդ կը տաքնան։ Եւ քո ջերմ պատմուճան հանդարտեալ կայ ի վերայ երկրի: 37:17: ※ Եւ քո՝ ջերմ պատմուճան հանդարտեալ կայ ՚ի վերայ երկրի։ ※ ՚Ի հարաւոյ[9487] [9487] Ոմանք. Ջերմ պաճուճան հան՛՛։ 17 Ինչո՞ւ է պատմուճանդ տաքանում, երբ երկիրը հանգստանում է հարաւային հողմից: 17 Երկիրը հարաւային հովէն հանգստացուցած ժամանակը, Գիտե՞ս թէ ինչո՛ւ համար քու հանդերձներդ կը տաքնան։ zohrab-1805▾ eastern-1994▾ western am▾	37:1737:17 Как нагревается твоя одежда, когда Он успокаивает землю от юга? 37:17 σοῦ σου of you; your δὲ δε though; while ἡ ο the στολὴ στολη robe θερμή θερμος tranquil; keep quiet δὲ δε though; while ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 37:17 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּגָדֶ֥יךָ bᵊḡāḏˌeʸḵā בֶּגֶד garment חַמִּ֑ים ḥammˈîm חָם hot בְּ bᵊ בְּ in הַשְׁקִ֥ט hašqˌiṭ שׁקט be at peace אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth מִ mi מִן from דָּרֹֽום׃ ddārˈôm דָּרֹום south 37:17. nonne vestimenta tua calida sunt cum perflata fuerit terra austroAre not thy garments hot, when the south wind blows upon the earth? 17. How thy garments are warm, when the earth is still by reason of the south ? How thy garments [are] warm, when he quieteth the earth by the south: 37:17 Как нагревается твоя одежда, когда Он успокаивает землю от юга? 37:17 σοῦ σου of you; your δὲ δε though; while ἡ ο the στολὴ στολη robe θερμή θερμος tranquil; keep quiet δὲ δε though; while ἐπὶ επι in; on τῆς ο the γῆς γη earth; land 37:17 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּגָדֶ֥יךָ bᵊḡāḏˌeʸḵā בֶּגֶד garment חַמִּ֑ים ḥammˈîm חָם hot בְּ bᵊ בְּ in הַשְׁקִ֥ט hašqˌiṭ שׁקט be at peace אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth מִ mi מִן from דָּרֹֽום׃ ddārˈôm דָּרֹום south 37:17. nonne vestimenta tua calida sunt cum perflata fuerit terra austro Are not thy garments hot, when the south wind blows upon the earth? 17. How thy garments are warm, when the earth is still by reason of the south ? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:17: How thy garments are warm - What are warmth and cold? How difficult this question! Is heat incontestably a substance, and is cold none? I am afraid we are in the dark on both these subjects. The existence of caloric, as a substance, is supposed to be demonstrated. Much, satisfactorily, has been said on this subject; but is it yet beyond doubt? I fear not. But supposing this question to be set at rest, is it demonstrated that cold is only a quality, the mere absence of heat? If it be demonstrated that there is such a substance as caloric, is it equally certain that there is no such substance as frigoric? But how do our garments keep us warm? By preventing the too great dissipation of the natural heat. And why is it that certain substances, worked into clothing, keep us warmer than others? Because they are bad conductors of caloric. Some substances conduct off the caloric or natural heat from the body; others do not conduct it at all, or imperfectly; hence those keep us warmest which, being bad conductors of caloric, do not permit the natural heat to be thrown off. In these things we know but little, after endless cares, anxieties, and experiments! But is the question yet satisfactorily answered, why the north wind brings cold, and the south wind heat? If it be so to my readers, it is not so to me; yet I know the reasons which are alleged. Albert Barnes: Notes on the Bible - 1834 37:17: How thy garments are warm - What is the reason that the garments which we wear produce warmth? This, it would seem, was one of the philosophical questions which were asked at that time, and which it was difficult to explain. Perhaps it has never occurred to most persons to ask this apparently simple question, and if the inquiry were proposed to them, plain as it seems to be, they would find it as difficult to give an answer as Elihu supposed it would be for Job. Of the fact here referred to that the garments became oppressive when a sultry wind came from the south, there could be no dispute. But what was the precise difficulty in explaining the fact, is not so clear. Some suppose that Elihu asks this question sarcastically, as meaning that Job could not explain the simplest matters and the plainest facts; but there is every reason to think that the question was proposed with entire seriousness, and that it was supposed to involve real difficulty. It seems probable that the difficulty was not so much to explain why the garments should become oppressive in a burning or sultry atmosphere, as to show how the heated air itself was produced It was difficult to explain why cold came out of the north ; how the clouds were suspended, and the lightnings caused , -16; and it was not less difficult to show what produced uncomfortable heat when the storms from the north were allayed; when the earth became quiet, and when the breezes blowed from the south. This would be a fair question for investigation, and we may readily suppose that the causes then were not fully known. When he quieteth the earth - When the piercing blast from the north dies away, and the wind comes round to the south, producing a more gentle, but a sultry air. It was true not only that the whirlwind came from the south , but also that the heated burning air came also from that quarter, Luk 12:55. We know the reason to be that the equatorial regions are warmer than those at the north, and especially that in the regions where Job lived the air becomes heated by passing over extended plains of sand, but there is no reason to suppose that this was fully understood at the time referred to here. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:17: he: Job 6:17, Job 38:31; Psa 147:18; Luk 12:55 Job 37:18 Carl Friedrich Keil and Franz Delitzsch 37:17 17 Thou whose garments became hot, When the land is sultry from the south: 18 Dost thou with Him spread out the sky, The strong, as it were molten, mirror? 19 Let us know what we shall say to Him! - We can arrange nothing by reason of darkness. 20 Shall it be told Him that I speak, Or shall one wish to be destroyed? Most expositors connect Job 37:17 with Job 37:16 : (Dost thou know) how it comes to pass that ... ; but אשׁר after ידע signifies quod, Ex 11:7, not quomodo, as it sometimes occurs in a comparing antecedent clause, instead of כאשׁר, Ex 14:13; Jer 33:22. We therefore translate: thou whose ... , - connecting this, however, not with Job 37:16 (vid., e.g., Carey), but as Bolduc. and Ew., with Job 37:18 (where ה before תרקיע is then the less missed): thou who, when the land (the part of the earth where thou art) keeps rest, i.e., in sultriness, when oppressive heat comes (on this Hiph. vid., Ges. 53, 2) from the south (i.e., by means of the currents of air which come thence, without דּרום signifying directly the south wind), - thou who, when this happens, canst endure so little, that on the contrary the heat from without becomes perceptible to thee through thy clothes: dost thou now and then with Him keep the sky spread out, which for firmness is like a molten mirror? Elsewhere the hemispheric firmament, which spans the earth with its sub-celestial waters, is likened to a clear sapphire Ex 24:10, a covering Ps 104:2, a gauze Is 40:22; the comparison with a metallic mirror (מוּצק here not from צוּק, Job 37:10; Job 36:16, but from יצק) is therefore to be understood according to Petavius: Coelum areum στερέωμα dicitur non a naturae propria conditione, sed ab effectu, quod perinde aquas separet, ac si murus esset solidissimus. Also in תרקיע lies the notion both of firmness and thinness; the primary notion (root רק) is to beat, make thick, stipare (Arab. rq‛, to stop up in the sense of resarcire, e.g., to mend stockings), to make thick by pressure. The ל joined with תרקיע is nota acc.; we must not comp. Job 8:8; Job 21:22, as well as Job 5:2; Job 19:3. Therefore: As God is the only Creator (Job 9:8), so He is the all-provident Preserver of the world - make us know (הודיענוּ, according to the text of the Babylonians, Keri of הודיעני) what we shall say to Him, viz., in order to show that we can cope with Him! We cannot arrange, viz., anything whatever (to be explained according to ערך מלּין, Job 32:14, comp. "to place," Job 36:19), by reason of darkness, viz., the darkness of our understanding, σκότος τῆς διανοίας; מפּני is much the same as Job 23:17, but different from Job 17:12, and חשׁך different from both passages, viz., as it is often used in the New Testament, of intellectual darkness (comp. Eccles 2:14; Is 60:2). The meaning of Job 37:20 cannot now be mistaken, if, with Hirz., Hahn, and Schlottm., we call to mind Job 36:10 in connection with אמר כּי: can I, a short-sighted man, enshrouded in darkness, wish that what I have arrogantly said concerning and against Him may be told to God, or should one earnestly desire (אמר, a modal perf., as Job 35:15) that (an jusserit s. dixerit quis ut) he may be swallowed up, i.e., destroyed (comp. לבלעו, Job 2:3)? He would, by challenging a recognition of his unbecoming arguing about God, desire a tribunal that would be destructive to himself. Geneva 1599 37:17 How thy garments [are] (n) warm, when he quieteth the earth by the south [wind]? (n) Why your clothes should keep you warm when the south wind blows rather than when any other wind blows? John Gill 37:17 How thy garments are warm, when he quieteth the earth by the south wind? One should think there is no great difficulty in accounting for this, that a man's clothes should be warm, and he so hot as not to be able to bear them, but obliged to put them off in the summer season, when only the south wind blows, which brings heat, a serene sky, and fine weather, Lk 12:55; and yet there is something in the concourse of divine Providence attending these natural causes, and his blessing with them, without which the garment of a man will not be warm, or at least not warming to him, Hag 1:6; or "how thy garments are warm when the land is still from the south,'' as Mr. Broughton renders the words; that is, how it is when the earth is still from the whirlwinds of the south; or when that wind does not blow which brings heat, but northerly winds in the winter time; that then a man's garments should be warm, and keep him warm. John Wesley 37:17 Quieteth - The air about the earth. From the south - By the sun's coming into the southern parts, which makes the air quiet and warm. Robert Jamieson, A. R. Fausset and David Brown 37:17 thy garments, &c.--that is, dost thou know how thy body grows warm, so as to affect thy garments with heat? south wind--literally, "region of the south." "When He maketh still (and sultry) the earth (that is, the atmosphere) by (during) the south wind" (Song 4:16).
37:1837:18: հաստատեսցես ընդ նմա ՚ի հնութիւնս, զօրացուցանել իբրեւ զտեսիլ եղեման[9488]։ [9488] Ոմանք. Հաստատեսցէ ընդ նմա։ 18 Այդ Տէրն է հաստատել երկինքը եւ նրա մէջ գտնուող ջրալի ամպերը, որոնք իր զօրութեամբ ցած է թափում: 18 Անոր հետ մէկտե՞ղ տարածեցիր երկինքը, Որ ամուր է թափծու հայելիի պէս։ Ի հարաւոյ հաստատեսցես ընդ նմա ի հնութիւնս, զօրացուցանել իբրեւ զտեսիլ եղեման: 37:18: հաստատեսցես ընդ նմա ՚ի հնութիւնս, զօրացուցանել իբրեւ զտեսիլ եղեման[9488]։ [9488] Ոմանք. Հաստատեսցէ ընդ նմա։ 18 Այդ Տէրն է հաստատել երկինքը եւ նրա մէջ գտնուող ջրալի ամպերը, որոնք իր զօրութեամբ ցած է թափում: 18 Անոր հետ մէկտե՞ղ տարածեցիր երկինքը, Որ ամուր է թափծու հայելիի պէս։ zohrab-1805▾ eastern-1994▾ western am▾	37:1837:18 Ты ли с Ним распростер небеса, твердые, как литое зеркало? 37:18 στερεώσεις στερεοω make solid; solidify μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for παλαιώματα παλαιωμα forceful; severe ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἐπιχύσεως επιχυσις pouring 37:18 תַּרְקִ֣יעַ tarqˈîₐʕ רקע stamp עִ֭מֹּו ˈʕimmô עִם with לִ li לְ to שְׁחָקִ֑ים šᵊḥāqˈîm שַׁחַק dust חֲ֝זָקִ֗ים ˈḥᵃzāqˈîm חָזָק strong כִּ ki כְּ as רְאִ֥י rᵊʔˌî רְאִי mirror מוּצָֽק׃ mûṣˈāq יצק pour 37:18. tu forsitan cum eo fabricatus es caelos qui solidissimi quasi aere fusi suntThou perhaps hast made the heavens with him, which are most strong, as if they were of molten brass. 18. Canst thou with him spread out the sky, which is strong as a molten mirror? Hast thou with him spread out the sky, [which is] strong, [and] as a molten looking glass: 37:18 Ты ли с Ним распростер небеса, твердые, как литое зеркало? 37:18 στερεώσεις στερεοω make solid; solidify μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for παλαιώματα παλαιωμα forceful; severe ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἐπιχύσεως επιχυσις pouring 37:18 תַּרְקִ֣יעַ tarqˈîₐʕ רקע stamp עִ֭מֹּו ˈʕimmô עִם with לִ li לְ to שְׁחָקִ֑ים šᵊḥāqˈîm שַׁחַק dust חֲ֝זָקִ֗ים ˈḥᵃzāqˈîm חָזָק strong כִּ ki כְּ as רְאִ֥י rᵊʔˌî רְאִי mirror מוּצָֽק׃ mûṣˈāq יצק pour 37:18. tu forsitan cum eo fabricatus es caelos qui solidissimi quasi aere fusi sunt Thou perhaps hast made the heavens with him, which are most strong, as if they were of molten brass. 18. Canst thou with him spread out the sky, which is strong as a molten mirror? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:18: Hast thou with him spread out the sky - Wert thou with him when he made the expanse; fitted the weight to the winds; proportioned the aqueous to the terrene surface of the globe; the solar attraction to the quantum of vapours necessary; to be stored up in the clouds, in order to be occasionally deposited in fertilizing showers upon the earth? and then dost thou know how gravity and elasticity should be such essential properties of atmospheric air, that without them and their due proportions, we should neither have animal nor vegetable life? Strong - as a molten looking-glass? - Like a molten mirror. The whole concave of heaven, in a clear day or brilliant night, being like a mass of polished metal, reflecting or transmitting innumerable images. Albert Barnes: Notes on the Bible - 1834 37:18: Hast thou with him spread out the sky? - That is, wert thou employed with God in performing that vast work, that thou canst explain how it was done? Elihu here speaks of the sky as it appears, and as it is often spoken of, as an expanse or solid body spread out over our heads, and as sustained by some cause which is unknown. Sometimes in the Scriptures it is spoken of as a curtain (Notes, Isa 40:22); sometimes as a "firmament," or a solid body spread out (Septuagint, Gen 1:6-7); sometimes as a fixture in which the stars are placed (Notes, Isa 34:4), and sometimes as a scroll that may be rolled up, or as a garment, Psa 102:26. There is no reason to suppose that the true cause of the appearance of an expanse was understood at that time, but probably the pRev_ailing impression was that the sky was solid and was a fixture in which the stars were held. Many of the ancients supposed that there were concentric spheres, which were transparent but solid, and that these spheres Rev_olved around the earth carrying the heavenly bodies with them. In one of these spheres, they supposed, was the sun; in another the moon; in another the fixed stars; in another the planets; and it was the harmonious movement of these concentric and transparent orbs which it was supposed produced the "music of the spheres." Which is strong - Firm, compact. Elihu evidently supposed that it was solid. It was so firm that it was self-sustained. And as a molten looking-glass - As a mirror that is made by being fused or cast. The word "glass" is not in the original, the Hebrew denoting simply "seeing," or a "mirror" (ראי re'ı̂ y). Mirrors were commonly made of plates of metal highly polished; see the notes at Isa 3:23; compare Wilkinson's Manners and Customs of the Ancient Egyptians, vol. iii. p. 365. Ancient mirrors were so highly polished that in some which have been discovered at Thebes the luster has been partially restored, though they have been buried for many centuries. There can be no doubt that the early apprehension in regard to the sky was, that it was a solid expanse, and that it is often so spoken of in the Bible. There is, however, no direct declaration that it is so, and whenever it is so spoken of, it is to be understood as popular language, as we speak still of the rising or setting of the sun, though we know that the language is not philosophically correct. The design of the Bible is not to teach science, but religion, and the speakers in the Bible were allowed to use the language of common life - just as scientific men in fact do now. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:18: spread: Job 9:8, Job 9:9; Gen 1:6-8; Psa 104:2, Psa 148:4-6, Psa 150:1; Pro 8:27; Isa 40:12, Isa 40:22; Isa 44:24 as: Exo 38:8 Job 37:19 Geneva 1599 37:18 Hast thou with him spread out the sky, [which is] strong, [and] as a molten looking (o) glass? (o) For the clearness. John Gill 37:18 Hast thou with him spread out the sky?.... Wast thou concerned with him at the first spreading out of the sky? wast thou an assistant to him in it? did he not spread it as a curtain or canopy about himself, without the help of another? verily he did; see Job 9:8, Is 44:24; which is strong: for though it seems a fluid and thin, is very firm and strong, as appears by what it bears, and are contained in it; and therefore is called "the firmament of his power", Ps 150:1; and as a molten looking glass; clear and transparent, like the looking glasses of the women, made of molten brass, Ex 38:8; and firm and permanent (u); and a glass this is in which the glory of God, and his divine perfections, is to be seen; and is one of the wondrous works of God, made for the display of his own glory, and the benefit of men, Ps 19:1. Or this may respect the spreading out a clear serene sky, and smoothing it after it has been covered and ruffled with storms and tempests; which is such a wonderful work of God, that man has no hand in. (u) . Pindar. Nem. Ode 6. John Wesley 37:18 With him - Wast thou his assistant in spreading out the sky like a canopy over the earth? Strong - Which though it be very thin and transparent, yet is also firm and compact and steadfast. Looking glass - Made of brass and steel, as the manner then was. Smooth and polished, without the least flaw. In this, as in a glass, we may behold the glory of God and the wisdom of his handy - work. Robert Jamieson, A. R. Fausset and David Brown 37:18 with him--like as He does (Job 40:15). spread out--given expanse to. strong pieces--firm; whence the term "firmament" ("expansion," Gen 1:6, Margin; Is 44:24). molten looking glass--image of the bright smiling sky. Mirrors were then formed of molten polished metal, not glass.
37:1937:19: Բայց ընդէ՞ր իսկ՝ աղէ՛ ուսո՛ զիս. ※ զի՞նչ ասասցուք նմա, եւ դադարեսցուք ՚ի բազումս խօսելոյ[9489]։ [9489] Ոմանք. ՚Ի բազում խօսելոյ։ 19 Բայց հէնց ինչո՞ւ, դէ հասկացրո՛ւ ինձ, ի՞նչ ենք ասելու նրան, ու ապա դադարենք շատ բաների մասին խօսելուց: 19 Սորվեցուր մեզի թէ ի՛նչ պիտի ըսենք անոր. Վասն զի մթութեան պատճառով չենք կրնար մեր խօսքը կարգադրել։ Բայց ընդէ՞ր իսկ, աղէ ուսո զիս. զի՞նչ ասասցուք նմա, եւ դադարեսցուք ի բազումս խօսելոյ: 37:19: Բայց ընդէ՞ր իսկ՝ աղէ՛ ուսո՛ զիս. ※ զի՞նչ ասասցուք նմա, եւ դադարեսցուք ՚ի բազումս խօսելոյ[9489]։ [9489] Ոմանք. ՚Ի բազում խօսելոյ։ 19 Բայց հէնց ինչո՞ւ, դէ հասկացրո՛ւ ինձ, ի՞նչ ենք ասելու նրան, ու ապա դադարենք շատ բաների մասին խօսելուց: 19 Սորվեցուր մեզի թէ ի՛նչ պիտի ըսենք անոր. Վասն զի մթութեան պատճառով չենք կրնար մեր խօսքը կարգադրել։ zohrab-1805▾ eastern-1994▾ western am▾	37:1937:19 Научи нас, что сказать Ему? Мы в этой тьме ничего не можем сообразить. 37:19 διὰ δια through; because of τί τις.1 who?; what? δίδαξόν διδασκω teach με με me τί τις.1 who?; what? ἐροῦμεν ερεω.1 state; mentioned αὐτῷ αυτος he; him καὶ και and; even παυσώμεθα παυω stop πολλὰ πολυς much; many λέγοντες λεγω tell; declare 37:19 הֹ֖ודִיעֵנוּ hˌôḏîʕēnû ידע know מַה־ mah- מָה what נֹּ֣אמַר nnˈōmar אמר say לֹ֑ו lˈô לְ to לֹ֥א־ lˌō- לֹא not נַ֝עֲרֹ֗ךְ ˈnaʕᵃrˈōḵ ערך arrange מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness 37:19. ostende nobis quid dicamus illi nos quippe involvimur tenebrisShew us what we may say to him: or we are wrapped up in darkness. 19. Teach us what we shall say unto him; we cannot order by reason of darkness. Teach us what we shall say unto him; [for] we cannot order [our speech] by reason of darkness: 37:19 Научи нас, что сказать Ему? Мы в этой тьме ничего не можем сообразить. 37:19 διὰ δια through; because of τί τις.1 who?; what? δίδαξόν διδασκω teach με με me τί τις.1 who?; what? ἐροῦμεν ερεω.1 state; mentioned αὐτῷ αυτος he; him καὶ και and; even παυσώμεθα παυω stop πολλὰ πολυς much; many λέγοντες λεγω tell; declare 37:19 הֹ֖ודִיעֵנוּ hˌôḏîʕēnû ידע know מַה־ mah- מָה what נֹּ֣אמַר nnˈōmar אמר say לֹ֑ו lˈô לְ to לֹ֥א־ lˌō- לֹא not נַ֝עֲרֹ֗ךְ ˈnaʕᵃrˈōḵ ערך arrange מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness 37:19. ostende nobis quid dicamus illi nos quippe involvimur tenebris Shew us what we may say to him: or we are wrapped up in darkness. 19. Teach us what we shall say unto him; we cannot order by reason of darkness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 19. Сам Елиуй и другие люди ничего не могут сказать о них по причине ограниченности своего ума. С другой стороны, если бы они и могли это сделать, то где ручательство, что сказанное дойдет до слуха Господа, будет принято Им во внимание (ср. IX:33). И, наконец, не поведет ли попытка вступить в рассуждения с Богом к гибели, а это соображение не вызывает ли в свою очередь мысль о покорности: "но желает ли человек быть уничтоженным?" (буквальное чтение второй половины стиха). Adam Clarke: Commentary on the Bible - 1831 37:19: Teach us what we shall say unto him? - Thou pretendest to be so very wise, and to know every thing about God, pray make us as wise as thyself, that we may be able to approach with thy boldness the Sovereign of the world; and maintain our cause with thy confidence before him. As for our parts, we are ignorant; and, on all these subjects, are enveloped with darkness. Mr. Good translates: - "Teach us how we may address him, When arrayed in robes of darkness." It is a strong and biting irony, however we take it. Albert Barnes: Notes on the Bible - 1834 37:19: Teach us what we shall say unto him - This seems to be addressed to Job. It is the language of Elihu, implying that he was overawed with a sense of the majesty and glory of such a God. He knew not in what manner, or with what words to approach such a Being, and he asks Job to inform him, if he knew. We cannot order our speech by reason of darkness - Job had repeatedly professed a desire to bring his cause directly before God, and to argue it in his presence. He felt assured that if he could do that, he should be able so to present it as to obtain a decision in his favor; see , note; -22, notes. Elihu now designs, indirectly, to censure that confidence. He says that he and his friends were so overawed by the majesty of God, and felt themselves so ignorant and so ill qualified to judge of him and his works, that they would not know what to say. They were in darkness. They could not understand even the works of his hands which were directly before them, and the most common operations of nature were inscrutable to them. How then could they presume to arraign God? How could they manage a cause before him with any hope of success? It is scarcely necessary to say, that the state of mind referred to here by Elihu is that which should be cultivated, and that the feelings which he expresses are those with which we should approach the Creator. We need someone to teach us. We are surrounded by mysteries which we cannot comprehend, and we should, therefore, approach our Maker with profound Rev_erence and submission R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:19: Teach: Job 12:3, Job 13:3, Job 13:6 we: Job 26:14, Job 28:20, Job 28:21, Job 38:2, Job 42:3; Psa 73:16, Psa 73:17, Psa 73:22, Psa 139:6; Pro 30:2-4; Co1 13:12; Jo1 3:2 Job 37:20 Geneva 1599 37:19 Teach us what we shall say unto him; [for] we cannot order [our speech] by reason of (p) darkness. (p) That is, our ignorance: signifying that Job was so presumptuous, that he would control the works of God. John Gill 37:19 Teach us what we shall say unto him,.... To this wonder working God, of whose common works of nature we know so little; how we should reason with him about his works of Providence, when we know so little of these: for we cannot order our speech by reason of darkness; by reason of darkness in themselves, which is in all men naturally, and even in the saints in this state of imperfection; and by reason of the clouds and darkness which are about the Lord himself, who is incomprehensible in his nature and perfections; and by reason of the darkness cast about his providential dealings with men, so that they are unsearchable and past finding out; and the best of men are at a loss how to order their speech, or discourse with God concerning these things. John Wesley 37:19 Teach us - If thou canst. Say unto him - Of these things. Order - To maintain discourse with him, both because of the darkness of the matter, God's counsels being a great depth; and because of the darkness of our minds. Robert Jamieson, A. R. Fausset and David Brown 37:19 Men cannot explain God's wonders; we ought, therefore, to be dumb and not contend with God. If Job thinks we ought, "let him teach us, what we shall say." order--frame. darkness--of mind; ignorance. "The eyes are bewilderingly blinded, when turned in bold controversy with God towards the sunny heavens" (Job 37:18) [UMBREIT].
37:2037:20: ※ Միթէ մատեա՞ն կամ դպի՞ր մերձ կայցէ առ իս, զի զմարդկան գրեալ լռեցուցից[9490]։ [9490] Ոմանք. Զի զմարդկան գնալ. կամ՝ գնեալ լռեցից առ ՚ի հաստատութեան։ 20 Միթէ մօտս մատեա՞ն կայ, կամ դպի՞ր է կանգնած, որ մարդկանց գրածը լինելով՝ լռեցնեմ: 20 Եթէ ես խօսելու ըլլամ, պիտի պատմուի՞ անոր, Եթէ մէկ խօսի, անշուշտ պիտի կլլուի՞։ Միթէ մատեա՞ն կամ դպի՞ր մերձ կայցէ առ իս, զի զմարդկան գրեալ լռեցուցից: 37:20: ※ Միթէ մատեա՞ն կամ դպի՞ր մերձ կայցէ առ իս, զի զմարդկան գրեալ լռեցուցից[9490]։ [9490] Ոմանք. Զի զմարդկան գնալ. կամ՝ գնեալ լռեցից առ ՚ի հաստատութեան։ 20 Միթէ մօտս մատեա՞ն կայ, կամ դպի՞ր է կանգնած, որ մարդկանց գրածը լինելով՝ լռեցնեմ: 20 Եթէ ես խօսելու ըլլամ, պիտի պատմուի՞ անոր, Եթէ մէկ խօսի, անշուշտ պիտի կլլուի՞։ zohrab-1805▾ eastern-1994▾ western am▾	37:2037:20 Будет ли возвещено Ему, что я говорю? Сказал ли кто, что сказанное доносится Ему? 37:20 μὴ μη not βίβλος βιβλος book ἢ η or; than γραμματεύς γραμματευς scholar μοι μοι me παρέστηκεν παριστημι stand by; present ἵνα ινα so; that ἄνθρωπον ανθρωπος person; human ἑστηκὼς ιστημι stand; establish κατασιωπήσω κατασιωπαω silent about 37:20 הַֽ hˈa הֲ [interrogative] יְסֻפַּר־ yᵊsuppar- ספר count לֹ֖ו lˌô לְ to כִּ֣י kˈî כִּי that אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak אִֽם־ ʔˈim- אִם if אָ֥מַר ʔˌāmar אמר say אִ֝֗ישׁ ˈʔˈîš אִישׁ man כִּ֣י kˈî כִּי that יְבֻלָּֽע׃ yᵊvullˈāʕ בלע communicate 37:20. quis narrabit ei quae loquor etiam si locutus fuerit homo devorabiturWho shall tell him the things I speak? even if a man shall speak, he shall be swallowed up. 20. Shall it be told him that I would speak? or should a man wish that he were swallowed up? Shall it be told him that I speak? if a man speak, surely he shall be swallowed up: 37:20 Будет ли возвещено Ему, что я говорю? Сказал ли кто, что сказанное доносится Ему? 37:20 μὴ μη not βίβλος βιβλος book ἢ η or; than γραμματεύς γραμματευς scholar μοι μοι me παρέστηκεν παριστημι stand by; present ἵνα ινα so; that ἄνθρωπον ανθρωπος person; human ἑστηκὼς ιστημι stand; establish κατασιωπήσω κατασιωπαω silent about 37:20 הַֽ hˈa הֲ [interrogative] יְסֻפַּר־ yᵊsuppar- ספר count לֹ֖ו lˌô לְ to כִּ֣י kˈî כִּי that אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak אִֽם־ ʔˈim- אִם if אָ֥מַר ʔˌāmar אמר say אִ֝֗ישׁ ˈʔˈîš אִישׁ man כִּ֣י kˈî כִּי that יְבֻלָּֽע׃ yᵊvullˈāʕ בלע communicate 37:20. quis narrabit ei quae loquor etiam si locutus fuerit homo devorabitur Who shall tell him the things I speak? even if a man shall speak, he shall be swallowed up. 20. Shall it be told him that I would speak? or should a man wish that he were swallowed up? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 37:20: Shall it be told him that I speak? - Shall I dare to whisper even before God? And suppose any one were to accuse me before him for what I have spoken of him, though that has been well intended, how should I be able to stand in his presence? I should be swallowed up in consternation, and consumed with the splendor of his majesty. But in what state art thou? What hast thou been doing? Thou hast arraigned God for his government of the world; thou hast found fault with the dispensations of his providence; thou hast even charged him with cruelty! What will become of Thee? Albert Barnes: Notes on the Bible - 1834 37:20: Shall it be told him that I speak? - Still the language of profound awe and Rev_erence, as if he would not have it even intimated to God that he had presumed to say anything in regard to him, or with a view to explain the reason of his doings. If a man speak - That is, if he attempt to speak with God; to argue a case with him; to contend with him in debate; to oppose him. Elihu had designed to reprove Job for the bold and presumptuous manner in which he bad spoken of God, and for his wish to enter into a debate with him in order to vindicate his cause. He now says, that if anyone should attempt this, God had power at once to destroy him; and that such an attempt would be perilous to his life. But other interpretations have been proposed, which may be seen in Rosenmuller, Umbreit, and Lee. Surely he shall be swallowed up - Destroyed for his presumption and rashness in thus contending with the Almighty. Elihu says that on this account he would not dare to speak with God. He would fear that he would come forth in his anger, and destroy him. How much man by nature instinctively feels, when he has any just views of the majesty of God, that he needs a Mediator! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:20: Shall it: Psa 139:4; Mat 12:36, Mat 12:37 surely: Job 6:3, Job 11:7, Job 11:8 Job 37:21 Geneva 1599 37:20 Shall it be (q) told him that I speak? if a man speak, surely he shall be swallowed up. (q) Has God need that any should tell him when man murmurs against him? John Gill 37:20 Shall it be told him that I speak?.... And what I speak? there is no need of it, since he is omniscient, and knows every word that is spoken by men; or is anything I have said concerning him, his ways, and his works, worthy relating, or worthy of his hearing, being so very imperfect? nor can the things I have spoken of, though common things, be fully explained to any; or should it be told him, the Lord, that he, Elihu, had spoke as Job had done, and arraigned his justice, and complained of his dealings? God forbid; he would not have it said they were spoken by him for all the world: or "shall it be recorded unto him what I speak?" as Mr. Broughton, or that I speak; shall it be recorded in a book, and that sent to God; that I will speak in thy cause, and be an advocate for thee, and endeavour to justify thee in all thou hast said? no, by no means; if a man speak, surely he shall be swallowed up; if he speaks of the being and perfections of God, he is soon lost; his essence, and many of his attributes, are beyond his comprehension; if he speaks of his works of nature and providence, he is presently out of his depth; there is a bathos, a depth in them he cannot fathom: if he speaks of his love, and grace, and mercy, in the salvation of man, he is swallowed up with admiration; he is obliged to say, what manner of love is this? it has heights he cannot reach, depths he cannot get to the bottom of, lengths and breadths immeasurable: or should he undertake to dispute with God, to litigate a point with him concerning his works, he could not answer him in one thing of a thousand; and particularly Elihu suggests, was he to undertake Job's cause, it would soon be lost and all over with him; so Mr. Broughton renders the words, "would any plead, when he should be undone?" who would engage in a cause he is sure would be lost, and prove his utter undoing? John Wesley 37:20 Shall - I send a challenge to God, or a message that I am ready to debate with him concerning his proceedings? Speak - If a man should be so bold to enter the lists with God. Swallowed up - With the sense of his infinite majesty. Robert Jamieson, A. R. Fausset and David Brown 37:20 What I a mortal say against God's dealings is not worthy of being told HIM. In opposition to Job's wish to "speak" before God (Job 13:3, Job 13:18-22). if . . . surely he shall be swallowed up--The parallelism more favors UMBREIT, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed?"
37:2137:21: Ո՛չ ամենեցուն է լոյս տեսանելի. փայլածո՛ւն է ՚ի հնութիւնս, որպէս որ ՚ի նմանէն ՚ի վերայ ամպոց[9491]։ [9491] Ոմանք. Ոչ ամենեցուն է զլոյս տեսանել փայլուն է ՚ի հնութիւնս։ ՚Ի լուս՛՛. ՚ի վերայ՝ ՚Ի հնութիւնս, նշանակի՝ Ակ. հաստատութիւն։ 21 Ամէն մարդու չէ, որ լոյսը տեսանելի է. փայլածուն ամպերի մէջ է, ինչպէս որ լոյսը՝ ամպերի վերեւում: 21 Ու հիմա ալ չեն կրնար նայիլ, երբ երկինք կը փայլատակէ, Բայց հովը կ’անցնի ու զանիկա կը սրբէ։ Ոչ ամենեցուն է լոյս տեսանելի, փայլածուն է ի հնութիւնս, որպէս որ ի նմանէն ի վերայ ամպոց: 37:21: Ո՛չ ամենեցուն է լոյս տեսանելի. փայլածո՛ւն է ՚ի հնութիւնս, որպէս որ ՚ի նմանէն ՚ի վերայ ամպոց[9491]։ [9491] Ոմանք. Ոչ ամենեցուն է զլոյս տեսանել փայլուն է ՚ի հնութիւնս։ ՚Ի լուս՛՛. ՚ի վերայ՝ ՚Ի հնութիւնս, նշանակի՝ Ակ. հաստատութիւն։ 21 Ամէն մարդու չէ, որ լոյսը տեսանելի է. փայլածուն ամպերի մէջ է, ինչպէս որ լոյսը՝ ամպերի վերեւում: 21 Ու հիմա ալ չեն կրնար նայիլ, երբ երկինք կը փայլատակէ, Բայց հովը կ’անցնի ու զանիկա կը սրբէ։ zohrab-1805▾ eastern-1994▾ western am▾	37:2137:21 Теперь не видно яркого света в облаках, но пронесется ветер и расчистит их. 37:21 πᾶσιν πας all; every δ᾿ δε though; while οὐχ ου not ὁρατὸν ορατος visible τὸ ο the φῶς φως light τηλαυγές τηλαυγης be ἐν εν in τοῖς ο the παλαιώμασιν παλαιωμα just as τὸ ο the παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἐπὶ επι in; on νεφῶν νεφος cloud mass 37:21 וְ wᵊ וְ and עַתָּ֤ה׀ ʕattˈā עַתָּה now לֹ֘א lˈō לֹא not רָ֤אוּ rˈāʔû ראה see אֹ֗ור ʔˈôr אֹור light בָּהִ֣יר bāhˈîr בָּהִיר brilliant ה֭וּא ˈhû הוּא he בַּ ba בְּ in † הַ the שְּׁחָקִ֑ים ššᵊḥāqˈîm שַׁחַק dust וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind עָ֝בְרָ֗ה ˈʕāvᵊrˈā עבר pass וַֽ wˈa וְ and תְּטַהֲרֵֽם׃ ttᵊṭahᵃrˈēm טהר be clean 37:21. at nunc non vident lucem subito aer cogitur in nubes et ventus transiens fugabit easBut now they see not the light: the air on a sudden shall be thickened into clouds, and the wind shall pass and drive them away. 21. And now men see not the light which is bright in the skies: but the wind passeth, and cleanseth them. And now [men] see not the bright light which [is] in the clouds: but the wind passeth, and cleanseth them: 37:21 Теперь не видно яркого света в облаках, но пронесется ветер и расчистит их. 37:21 πᾶσιν πας all; every δ᾿ δε though; while οὐχ ου not ὁρατὸν ορατος visible τὸ ο the φῶς φως light τηλαυγές τηλαυγης be ἐν εν in τοῖς ο the παλαιώμασιν παλαιωμα just as τὸ ο the παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἐπὶ επι in; on νεφῶν νεφος cloud mass 37:21 וְ wᵊ וְ and עַתָּ֤ה׀ ʕattˈā עַתָּה now לֹ֘א lˈō לֹא not רָ֤אוּ rˈāʔû ראה see אֹ֗ור ʔˈôr אֹור light בָּהִ֣יר bāhˈîr בָּהִיר brilliant ה֭וּא ˈhû הוּא he בַּ ba בְּ in † הַ the שְּׁחָקִ֑ים ššᵊḥāqˈîm שַׁחַק dust וְ wᵊ וְ and ר֥וּחַ rˌûₐḥ רוּחַ wind עָ֝בְרָ֗ה ˈʕāvᵊrˈā עבר pass וַֽ wˈa וְ and תְּטַהֲרֵֽם׃ ttᵊṭahᵃrˈēm טהר be clean 37:21. at nunc non vident lucem subito aer cogitur in nubes et ventus transiens fugabit eas But now they see not the light: the air on a sudden shall be thickened into clouds, and the wind shall pass and drive them away. 21. And now men see not the light which is bright in the skies: but the wind passeth, and cleanseth them. 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 21. Правильное чтение данного стиха такое: "и теперь нельзя глядеть на Его свет, когда он ярко блестит в небесах после того, как пронесся ветер и расчистил их". Если человек не выносит солнечного света, то не будет ли он ослеплен, стараясь проникнуть в тайны божественной премудрости? Одно из соображений в пользу мысли о необходимости предать себя в руки Господа. Matthew Henry: Concise Commentary on the Whole Bible - 1706 21 And now men see not the bright light which is in the clouds: but the wind passeth, and cleanseth them. 22 Fair weather cometh out of the north: with God is terrible majesty. 23 Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict. 24 Men do therefore fear him: he respecteth not any that are wise of heart. Elihu here concludes his discourse with some short but great sayings concerning the glory of God, as that which he was himself impressed, and desired to impress others, with a holy awe of. He speaks concisely, and in haste, because, it should seem, he perceived that God was about to take the work into his own hands. 1. He observes that God who has said that he will dwell in the thick darkness and make that his pavilion (2 Chron. vi. 1, Ps. xviii. 11) is in that awful chariot advancing towards them, as if he were preparing his throne for judgment, surrounded with clouds and darkness, Ps. xcvii. 2, 9. He saw the cloud, with a whirlwind in the bosom of it, coming out of the south; but now it hung so thick, so black, over their heads, that they could none of them see the bright light which just before was in the clouds. The light of the sun was now eclipsed. This reminded him of the darkness by reason of which he could not speak (v. 19), and made him afraid to go on, v. 20. Thus the disciples feared when they entered into a cloud, Luke ix. 34. Yet he looks to the north, and sees it clear that way, which gives him hope that the clouds are not gathering for a deluge; they are covered, but not surrounded, with them. He expects that the wind will pass (so it may be read) and cleanse them, such a wind as passed over the earth to clear it from the waters of Noah's flood (Gen. viii. 1), in token of the return of God's favour; and then fair weather will come out of the north (v. 22) and all will be well. God will not always frown, nor contend for ever. 2. He hastens to conclude, now that God is about to speak; and therefore delivers much in a few words, as the sum of all that he had been discoursing of, which, if duly considered, would not only clench the nail he had been driving, but make way for what God would say. He observes, (1.) That with God is terrible majesty. He is a God of glory and such transcendent perfection as cannot but strike an awe upon all his attendants and a terror upon all his adversaries. With God is terrible praise (so some), for he is fearful in praises, Exod. xv. 11. (2.) That when we speak touching the Almighty we must own that we cannot find him out; our finite understandings cannot comprehend his infinite perfections, v. 23. Can we put the sea into an egg-shell? We cannot trace the steps he takes in his providence. His way is in the sea. (3.) That he is excellent in power. It is the excellency of his power that he can do whatever he pleases in heaven and earth. The universal extent and irresistible force of his power are the excellency of it; no creature has an arm like him, so long, so strong. (4.) That he is not less excellent in wisdom and righteousness, in judgment and plenty of justice, else there would be little excellency in his power. We may be sure that he who can do every thing will do every thing for the best, for he is infinitely wise, and will not in any thing do wrong, for he is infinitely just. When he executes judgment upon sinners, yet there is plenty of justice in the execution, and he inflicts not more than they deserve. (5.) That he will not afflict, that is, that he will not afflict willingly; it is no pleasure to him to grieve the children of men, much less his own children. He never afflicts but when there is cause and when there is need, and he does not overburden us with affliction, but considers our frame. Some read it thus: "The Almighty, whom we cannot find out, is great in power, but he will not afflict in judgment, and with him is plenty of justice, nor is he extreme to mark what we do amiss." (6.) He values not the censures of those who are wise in their own conceit: He respecteth them not, v. 24. He will not alter his counsels to oblige them, nor can those that prescribe to him prevail with him to do as they would have him do. He regards the prayer of the humble, but not the policies of the crafty. No, the foolishness of God is wiser than men, 1 Cor. i. 15. (7.) From all this it is easy to infer that, since God is great, he is greatly to be feared; nay, because he is gracious and will not afflict, men do therefore fear him, for there is forgiveness with him, that he may be feared, Ps. cxxx. 4. It is the duty and interest of all men to fear God. Men shall fear him (so some); sooner or later they shall fear him. Those that will not fear the Lord and his goodness shall for ever tremble under the pourings out of the vials of his wrath. Adam Clarke: Commentary on the Bible - 1831 37:21: And now men see not the bright light - Mr. Good gives the sense clearer: - "Even now we cannot look at the light When it is resplendent in the heavens. And a wind from the north hath passed along and cleared them." Elihu seems to refer to the insufferable brightness of the sun. Can any man look at the sun shining in his strength, when a clear and strong wind has purged the sky from clouds and vapours? Much less can any gaze on the majesty of God. Every creature must sink before him. What execrably dangerous folly in man to attempt to arraign His conduct! Albert Barnes: Notes on the Bible - 1834 37:21: And now men see not the bright light which is in the clouds - Either the lightning that plays on the clouds in an approaching tempest, or a glorious light spread over the sky on the approach of God. There is reason to believe that as Elihu delivered the sentiments recorded in the close of this chapter, he meant to describe God as if he were seen to be approaching, and that the symbols of his presence were discovered in the gathering tempest and storm. He is introduced in the following chapter with amazing sublimity and grandeur to speak to Job and his friends, and to close the argument. He comes in a whirlwind, and speaks in tones of vast sublimity. The tokens of his coming were now seen, and as Elihu discerned them he was agitated, and his language became abrupt and confused. His language is just such as one would use when the mind was overawed with the approach of God - solemn, and full of Rev_erence, but not connected, and much less calm than in his ordinary discourse. The close of this chapter, it seems to me, therefore, is to be regarded as spoken when the tempest was seen to be gathering, and when in awful majesty God was approaching, the lightnings playing around him, the clouds piled on clouds attending him, the thunder Rev_erberating along the sky, and an unusual brightness evincing his approach; Notes, . The idea here is, that people could not steadfastly behold that bright light. It was so dazzling and so overpowering that they could not gaze on it intently. The coming of such a Being strayed in so much grandeur, and clothed in such a light, was fitted to overcome the human powers. But the wind passeth, and cleanseth them - The wind passes along and makes them clear. The idea seems to be, that the wind appeared to sweep along over the clouds as the tempest was rising, and they seemed to open or disperse in one part of the heavens, and to Rev_eal in the opening a glory so bright and dazzling that the eye could not rest upon it. That light or splendor made in the opening cloud was the symbol of God, approaching to wind up this great controversy, and to address Job and his friends in the sublime language which is found in the closing chapters of the book, The word rendered "cleanseth" (טהר ṭ â hê r) means properly to shine, to be bright; and then to be pure or clean. Here the notion of shining or brightness is to be retained; and the idea is, that a wind appeared to pass along, removing the cloud which seemed to be a veil on the throne of God, and suffering the visible symbol of his majesty to be seen through the opening; see the notes at , "He holdeth back the face of his throne, and spreadeth his cloud upon it." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:21: Job 26:9, Job 36:32, Job 38:25 Job 37:22 Carl Friedrich Keil and Franz Delitzsch 37:21 21 Although one seeth now the sunlight That is bright in the ethereal heights: A wind passeth by and cleareth them up. 22 Gold is brought from the north, - Above Eloah is terrible majesty. 23 The Almighty, whom we cannot find out, The excellent in strength, And right and justice He perverteth not. 24 Therefore men regard Him with reverence, He hath no regard for all the wise of heart. He who censures God's actions, and murmurs against God, injures himself - how, on the contrary, would a patiently submissive waiting on Him be rewarded! This is the connection of thought, by which this final strophe is attached to what precedes. If we have drawn the correct conclusion from Job 37:1, that Elihu's description of a storm is accompanied by a storm which was coming over the sky, ועתּה, with which the speech, as Job 35:15, draws towards the close, is not to be understood as purely conclusive, but temporal: And at present one does not see the light (אור of the sun, as Job 31:26) which is bright in the ethereal heights (בּהיר again a Hebr.-Arab. word, comp. bâhir, outshining, surpassing, especially of the moon, when it dazzles with its brightness); yet it only requires a breath of wind to pass over it, and to clear it, i.e., brings the ethereal sky with the sunlight to view. Elihu hereby means to say that the God who his hidden only for a time, respecting whom one runs the risk of being in perplexity, can suddenly unveil Himself, to our surprise and confusion, and that therefore it becomes us to bow humbly and quietly to His present mysterious visitation. With respect to the removal of the clouds from the beclouded sun, to which Job 37:21 refers, זהב, Job 37:22, seems to signify the gold of the sun; esh-shemsu bi-tibrin, the sun is gold, says Abulola. Oriental and Classic literature furnishes a large number of instances in support of this calling the sunshine gold; and it should not perplex us here, where we have an Arabizing Hebrew poet before us, that not a single passage can be brought forward from the Old Testament literature. But מצּפון is against this figurative rendering of the זהב (lxx νέφη χρυσαυγοῦντα). In Ezek 1:4 there is good reason for the storm-clouds, which unfold from their midst the glory of the heavenly Judge, who rideth upon the cherubim, coming from the north; but wherefore should Elihu represent the sun's golden light as breaking through from the north? On the other hand, in the conception of the ancients, the north is the proper region for gold: there griffins (grupe's) guard the gold-pits of the Arimaspian mountains (Herod. iii. 116); there, from the narrow pass of the Caucasus along the Gordyaean mountains, gold is dug by barbarous races (Pliny, h. n. vi. 11), and among the Scythians it is brought to light by the ants (ib. xxxiii. 4). Egypt could indeed provide itself with gold from Ethiopia, and the Phoenicians brought the gold of Ophir, already mentioned in the book of Job, from India; but the north was regarded as the fabulously most productive chief mine of gold; to speak more definitely: Northern Asia, with the Altai mountains. (Note: Vid., the art. Gold, S. 91, 101, in Ersch and Gruber. The Indian traditions concerning Uttaraguru (the "High Mountain"), and concerning the northern seat of the god on wealth Kuvra, have no connection here; on their origin comp. Lassen, Indische Alterthumskunde, i. 848.) Thus therefore Job 28:1, Job 28:6 is to be compared here. What Job describes so grandly and minutely in Job 28:1, viz., that man lays bare the hidden treasures of the earth's interior, but that the wisdom of God still transcends him, is here expressed no less grandly and compendiously: From the north cometh gold, which man wrests from the darkness of the gloomy unknown region of the north (צפון, ζόφος, from צפן, cogn. טמן, טמר, (Note: The verb צּפּה, obducere, does not belong here, but to צפח, and signifies properly to flatten (as רקע, to make thin and thick by striking), comp. Arab. ṣfḥ, to strike on something flat (whence el-musâfaha, the salutation by striking the hand), and Arab. ṣf‛, to strike with the flat hand on anything, therefore diducendo obducere.) upon Eloah, on the contrary is terrible majesty (not genitival: terror of majesty, Ew. 293, c), i.e., it covers Him like a garment (Ps 104:1), making Him inaccessible (הוד, glory as resounding praise, vid., on Job 39:20, like כבוד as imposing dignity). The beclouded sun, Job 37:21 said, has lost none of the intensity of its light, although man has to wait for the removing of the clouds to behold it again. So, when God's doings are mysterious to us, we have to wait, without murmuring, for His solution of the mystery. While from the north comes gold - Job 37:22 continues - which is obtained by laying bare the interior of the northern mountains, God, on the other hand, is surrounded by inaccessibly terrible glory: the Almighty - thus Job 37:23 completes the thought towards which Job 37:22 tends - we cannot reach, the Great in power, i.e., the nature of the Absolute One remains beyond us, the counsel of the Almighty impenetrable; still we can at all times be certain of this, that what He does is right and good: "Right and the fulness of justice (ורב־ according to the Masora, not ורב-) He perverteth not." The expression is remarkable: ענּה משׁפּט is, like the Talmudic ענּה דּין, equivalent elsewhere to הטּה משׁפט; and that He does not pervert רב־צדקה, affirms that justice in its whole compass is not perverted by Him; His acts are therefore perfectly and in every way consistent with it: רב־צדקה is the abstract. to צדיק כביר, Job 34:17, therefore summa justitia. One may feel tempted to draw ומשׁפט to שׂגיא כח, and to read ורב according to Prov 14:29 instead of ורב, but the expression gained by so doing is still more difficult than the combination לא יענּה...ומשׁפט; not merely difficult, however, but putting a false point in place of a correct one, is the reading לא יענה (lxx, Syr., Jer.), according to which Hirz. translates: He answers, not, i.e., gives no account to man. The accentuation rightly divides Job 37:23 into two halves, the second of which begins with ומשׁפט - a significant Waw, on which J. H. Michaelis observes: Placide invicem in Deo conspirant infinita ejus potentia et justitia quae in hominibus saepe disjuncta sunt. Elihu closes with the practical inference: Therefore men, viz., of the right sort, of sound heart, uncorrupted and unaffected, fear Him (יראוּהוּ verentur eum, not יראוּהוּ veremini eum); He does not see (regard) the wise of heart, i.e., those who imagine themselves such and are proud of their לב, their understanding. The qui sibi videntur (Jer.) does not lie in לב (comp. Is 5:21), but in the antithesis. Stick. and others render falsely: Whom the aggregate of the over-wise beholds not, which would be יראנּוּ. God is the subj. as in Job 28:24; Job 34:21, comp. Job 41:26. The assonance of יראוהו and יראה, which also occurs frequently elsewhere (e.g., Job 6:21), we have sought to reproduce in the translation. In this last speech also Elihu's chief aim (Job 36:2-4) is to defend God against Job's charge of injustice. He shows how omnipotence, love, and justice are all found in God. When judging of God's omnipotence, we are to beware of censuring Him who is absolutely exalted above us and our comprehension; when judging of God's love, we are to beware of interpreting His afflictive dispensations, which are designed for our well-being, as the persecution of an enemy; when judging of His justice, we are to beware of maintaining our own righteousness at the cost of the Divine, and of thus avoiding the penitent humbling of one's self under His well-meant chastisement. The twofold peculiarity of Elihu's speeches comes out in this fourth as prominently as in the first: (1) They demand of Job penitential submission, not by accusing him of coarse common sins as the three have done, but because even the best of men suffer for hidden moral defects, which must be perceived by them in order not to perish on account of them. Elihu here does for Job just what in Bunyan (Pilgrim's Progress) the man in the Interpreter's house does, when he sweeps the room, so that Christian had been almost choked with the dust that flew about. Then (2) they teach that God makes use of just such sufferings, as Job's now are, in order to bring man to a knowledge of his hidden defects, and to bless him the more abundantly if he will be saved from them; that thus the sufferings of those who fear God are a wholesome medicine, disciplinary chastenings, and saving warnings; and that therefore true, not merely feigned, piety must be proved in the school of affliction by earnest self-examination, remorseful self-accusation, and humble submission. Elihu therefore in this agrees with the rest of the book, that he frees Job's affliction from the view which accounts it the evil-doer's punishment (vid., Job 32:3). On the other hand, however, he nevertheless takes up a position apart from the rest of the book, by making Job's sin the cause of his affliction; while in the idea of the rest of the book Job's affliction has nothing whatever to do with Job's sin, except in so far as he allows himself to be drawn into sinful language concerning God by the conflict of temptation into which the affliction plunges him. For after Jehovah has brought Job over this his sin, He acknowledges His servant (Job 42:7) to be in the right, against the three friends: his affliction is really not a merited affliction, it is not a result of retributive justice; it also had not chastisement as its design, it was an enigma, under which Job should have bowed humbly without striking against it - a decree, into the purpose of which the prologue permits us an insight, which however remains unexplained to Job, or is only explained to him so far as the issue teaches him that it should be to him the way to a so much the more glorious testimony on the part of God Himself. With that criticism of Job, which the speeches of Jehovah consummate, the criticism which lies before us in the speeches of Elihu is irreconcilable. The older poet, in contrast with the false doctrine of retribution, entirely separates sin and punishment or chastisement in the affliction of Job, and teaches that there is an affliction of the righteous, which is solely designed to prove and test them. His thema, not Elihu's (as Simson (Note: Zur Kritik des B. Hiob, 1861, S. 34.) with Hengstenberg thinks), is the mystery of the Cross. For the Cross according to its proper notion is suffering ἕνεκεν δικαιοσύνης (or what in New Testament language is the same, ἕνεκεν Χριστοῦ). Elihu, however, leaves sin and suffering together as inseparable, and opposes the false doctrine of retribution by the distinction between disciplinary chastisement and judicial retribution. The Elihu section, as I have shown elsewhere, (Note: Vid., Herzog's Real-Encyklopdie, art. Hiob, S. 119.) has sprung from the endeavour to moderate the bewildering boldness with which the older poet puts forth his idea. The writer has felt in connection with the book of Job what every Christian must feel. Such a maintaining of his own righteousness in the face of friendly exhortations to penitence, as we perceive it in Job's speeches, is certainly not possible where "the dust of the room has flown about." The friends have only failed in this, that they made Job more and more an evil-doer deservedly undergoing punishment. Elihu points him to vainglorying, to carnal security, and in the main to those defects from which the most godly cannot and dare not claim exemption. It is not contrary to the spirit of the drama that Job holds his peace at these exhortations to penitence. The similarly expressed admonition to penitence with which Eliphaz, Job 4:1, begins, has not effected it. In the meanwhile, however, Job is become more softened and composed, and in remembrance of his unbecoming language concerning God, he must feel that he has forfeited the right of defending himself. Nevertheless this silent Job is not altogether the same as the Job who, in Job 40 and 42, forces himself to keep silence, whose former testimony concerning himself, and whose former refusal of a theodicy which links sin and calamity together, Jehovah finally sets His seal to. On the other hand, however, it must be acknowledged, that what the introduction to Elihu's speeches, Job 32:1-5, sets before us, is consistent with the idea of the whole, and that such a section as the introduction leads one to expect, may be easily understood really as a member of the whole, which carries forward the dramatic development of this idea; for this very reason one feels urged to constantly new endeavours, if possible, to understand these speeches as a part of the original form. But they are without result, and, moreover, many other considerations stand in our way to the desired goal; especially, that Elihu is not mentioned in the epilogue, and that his speeches are far behind the artistic perfection of the rest of the book. It is true the writer of these speeches has, in common with the rest of the book, a like Hebraeo-Arabic, and indeed Hauranitish style, and like mutual relations to earlier and later writings; but this is explained from the consideration that he has completely blended the older book with himself (as the points of contact of the fourth speech with Job 28:1 and the speeches of Jehovah, show), and that to all appearance he is a fellow-countryman of the older poet. There are neither linguistic nor any other valid reasons in favour of assigning it to a much later period. He is the second issuer of the book, possibly the first, who brought to light the hitherto hidden treasure, enriched by his own insertion, which is inestimable in its relation to the history of the perception of the plan of redemption. We now call to mind that in the last (according to our view) strophe of Job's last speech. Job 31:35-37, Job desires, yea challenges, the divine decision between himself and his opponents. His opponents have explained his affliction as the punishment of the just God; he, however, is himself so certain of his innocence, and of his victory over divine and human accusation, that he will bind the indictment of his opponents as a crown upon his brow, and to God, whose hand of punishment supposedly rests upon him, will he render an account of all his steps, and go forth as a prince to meet Him. That he considers himself a צדיק is in itself not censurable, for he is such: but that he is מצדק נפשׁו מאלהים, i.e., considers himself to be righteous in opposition to God, who is no angry with him and punishes him; that he maintains his own righteousness to the prejudice of the Divine; and that by maintaining his own right, places the Divine in the shade, - all this is explainable as the result of the false idea which he entertains of his affliction, and in which he is strengthened by the friends; but there is need of censure and penitence. For since by His nature God can never do wrong, all human wrangling before God is a sinful advance against the mystery of divine guidance, under which he should rather humbly bow. But we have seen that Job's false idea of God as his enemy, whose conduct he cannot acknowledge as just, does not fill his whole soul. The night of temptation in which he is enshrouded, is broken in upon by gleams of faith, in connection with which God appears to him as his Vindicator and Redeemer. Flesh and spirit, nature and grace, delusion and faith, are at war within him. These two elements are constantly more definitely separated in the course of the controversy; but it is not yet come to the victory of faith over delusion, the two lines of conception go unreconciled side by side in Job's soul. The last monologues issue on the one side in the humble confession that God's wisdom is unsearchable, and the fear of God is the share of wisdom appointed to man; on the other side, in the defiant demand that God may answer for his defence of himself, and the vaunting offer to give Him an account of all his steps, and also then to enter His presence with the high feeling of a prince. If now the issue of the drama is to be this, that God really reveals Himself as Job's Vindicator and Redeemer, Job's defiance and boldness must be previously punished in order that lowliness and submission may attain the victory over them. God cannot acknowledge job as His servant before he penitently acknowledges as such the sinful weakness under which he has proved himself to be God's servant, and so exhibits himself anew in his true character which cherishes no known sin. This takes place when Jehovah appears, and in language not of wrath but of loving condescension, and yet earnest reproof, He makes the Titan quite puny in his own eyes, in order then to exalt him who is outwardly and inwardly humbled. Geneva 1599 37:21 And now [men] see not the bright light (s) which [is] in the clouds: but the wind passeth, and cleanseth them. (s) The cloud stops the shining of the sun, that man cannot see it till the wind has chased away the cloud: and if man is not able to attain to the knowledge of these things, how much less God's judgments? John Gill 37:21 And now men see not the bright light which is in the clouds,.... Here Elihu returns to his subject, it may be, occasioned by black clouds gathering in the heavens, as a preparation for the whirlwind, storm, and tempest, out of which the Lord is said to speak in the next chapter. And this is to be understood, not of the lightning in the cloud, which is not to be seen until it breaks out of it; nor the rainbow in the cloud, formed by the rays of light from the sun, which disappears when the wind passes and clears the sky of the cloud in which it is; nor of the Galaxy, or Milky Way, as Sephorno, which is not to be seen in a cloudy night; but of the sun, which is the great light and a bright one, and shines brightly; yet sometimes not to be seen by men, because of interposing clouds, until they are cleared away by winds. Though rather this respects the sun shining in its brightness, and in its full strength, in the skies or ethereal regions, in a clear day, when men are not able to look full at it: and how much less then are they able to behold him who is light itself, and in whom is no darkness at all, nor shadow of turning; who dwells in light, which no mortal can approach unto; into whose nature and perfections none can fully look, or behold the secret springs of his actions, and the reasons of his dispensations towards men? but the wind passeth and cleanseth them; the clouds, and clears the air of them, which obstruct the light of the sun: or "when a wind passeth and cleareth it"; the air, as Mr. Broughton, then the sun shines so brightly that it dazzles the eye to look at it. John Wesley 37:21 Light - The sun; which is emphatically called light, and here the bright light: which men cannot behold or gaze on, when the sky is very clear: and therefore it is not strange if we cannot see God, or discern his counsels and ways. Them - The sky by driving away those clouds which darkened it. Robert Jamieson, A. R. Fausset and David Brown 37:21 cleanseth--that is, cleareth the air of clouds. When the "bright light" of the sun, previously not seen through "clouds," suddenly shines out from behind them, owing to the wind clearing them away, the effect is dazzling to the eye; so if God's majesty, now hidden, were suddenly revealed in all its brightness, it would spread darkness over Job's eyes, anxious as he is for it (compare, see on Job 37:19) [UMBREIT]. It is because now man sees not the bright sunlight (God's dazzling majesty), owing to the intervening "clouds" (Job 26:9), that they dare to wish to "speak" before God (Job 37:20). Prelude to God's appearance (Job 38:1). The words also hold true in a sense not intended by Elihu, but perhaps included by the Holy Ghost. Job and other sufferers cannot see the light of God's countenance through the clouds of trial: but the wind will soon clear them off, and God shall appear again: let them but wait patiently, for He still shines, though for a time they see Him not (see on Job 37:23).
37:2237:22: ՚Ի հիւսիսոյ ա՛մպ ոսկէճաճանչ. ՚ի վերայ այսոցիկ մե՛ծ են փառք եւ պատիւ Ամենակալին. 22 Հիւսիսից ոսկեճաճանչ ամպերն են. սրանց համեմատութեամբ մեծ են Ամենակալի փառքն ու պատիւը: 22 Ահա հիւսիսէն ոսկիի պէս լոյս կու գայ։Աստուած ահաւոր փառաբանութիւն հագած է։ Ի հիւսիսոյ ամպ ոսկէճաճանչ. ի վերայ այսոցիկ մեծ են փառք եւ պատիւ Ամենակալին: 37:22: ՚Ի հիւսիսոյ ա՛մպ ոսկէճաճանչ. ՚ի վերայ այսոցիկ մե՛ծ են փառք եւ պատիւ Ամենակալին. 22 Հիւսիսից ոսկեճաճանչ ամպերն են. սրանց համեմատութեամբ մեծ են Ամենակալի փառքն ու պատիւը: 22 Ահա հիւսիսէն ոսկիի պէս լոյս կու գայ։Աստուած ահաւոր փառաբանութիւն հագած է։ zohrab-1805▾ eastern-1994▾ western am▾	37:2237:22 Светлая погода приходит от севера, и окрест Бога страшное великолепие. 37:22 ἀπὸ απο from; away βορρᾶ βορρας north wind νέφη νεφος cloud mass χρυσαυγοῦντα χρυσαυγεω in; on τούτοις ουτος this; he μεγάλη μεγας great; loud ἡ ο the δόξα δοξα glory καὶ και and; even τιμὴ τιμη honor; value παντοκράτορος παντοκρατωρ almighty 37:22 מִ֭ ˈmi מִן from צָּפֹון ṣṣāfôn צָפֹון north זָהָ֣ב zāhˈāv זָהָב gold יֶֽאֱתֶ֑ה yˈeʔᵉṯˈeh אתה come עַל־ ʕal- עַל upon אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god נֹ֣ורָא nˈôrā ירא fear הֹֽוד׃ hˈôḏ הֹוד splendour 37:22. ab aquilone aurum venit et ad Deum formidolosa laudatioCold cometh out of the north, and to God praise with fear. 22. Out of the north cometh golden splendour: God hath upon him terrible majesty. Fair weather cometh out of the north: with God [is] terrible majesty: 37:22 Светлая погода приходит от севера, и окрест Бога страшное великолепие. 37:22 ἀπὸ απο from; away βορρᾶ βορρας north wind νέφη νεφος cloud mass χρυσαυγοῦντα χρυσαυγεω in; on τούτοις ουτος this; he μεγάλη μεγας great; loud ἡ ο the δόξα δοξα glory καὶ και and; even τιμὴ τιμη honor; value παντοκράτορος παντοκρατωρ almighty 37:22 מִ֭ ˈmi מִן from צָּפֹון ṣṣāfôn צָפֹון north זָהָ֣ב zāhˈāv זָהָב gold יֶֽאֱתֶ֑ה yˈeʔᵉṯˈeh אתה come עַל־ ʕal- עַל upon אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god נֹ֣ורָא nˈôrā ירא fear הֹֽוד׃ hˈôḏ הֹוד splendour 37:22. ab aquilone aurum venit et ad Deum formidolosa laudatio Cold cometh out of the north, and to God praise with fear. 22. Out of the north cometh golden splendour: God hath upon him terrible majesty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 22. Вместо "светлая погода" в буквальное переводе с еврейского должно читаться: "золото приходит с севера". Людям известно месторождение золота, оно добывается на севере (Геродот, III, 116; Плиний, VI, 11, 33). Но что касается премудрости Божией, божественных определений о человеке, знание которых дороже обладания золотом (XXVIII:12-16), то они недоступны смертным - "окрест Бога страшное великолепие". Adam Clarke: Commentary on the Bible - 1831 37:22: Fair weather cometh out of the north - Is this any version of the original מצפון זהב יאתה mitstsaphon zahab yeetheh? which is rendered by almost every version, ancient and modern, thus, or to this effect: "From the north cometh gold." Calmet justly remarks, that in the time of Moses, Job, and Solomon, and for a long time after, gold was obtained from Colchis, Armenia, Phasis, and the land of Ophir, which were all north of Judea and Idumea; and are in the Scriptures ordinarily termed the north country. "But what relation can there be between, Gold cometh out of the north, and, With God is terrible majesty?" Answer: Each thing has its properties, and proper characteristics, which distinguish it; and each country has its advantages. Gold, for instance, comes from the northern countries; so praises offered to the Supreme God should be accompanied with fear and trembling: and as this metal is from the north, and northern countries are the places whence it must be procured; so terrible majesty belongs to God, and in him alone such majesty is eternally resident. As זהב zahob, which we translate gold, (see, comes from a root that signifies to be clear, bright, resplendent, etc.; Mr. Good avails himself of the radical idea, and translates it splendor: - "Splendor itself is with God; Insufferable majesty." But he alters the text a little to get this meaning, particularly in the word יאתה yeetheh, which we translate cometh, and which he contends is the pronoun אתה itself; the י yod, as a performative, here being, as he thinks, an interpolation. This makes a very good sense; but none of the ancient versions understood the place thus, and none of the MSS. countenance this very learned critic's emendation. Albert Barnes: Notes on the Bible - 1834 37:22: Fair weather - Margin, "gold," The Hebrew word (זהב zâ hâ b) properly means "gold," and is so rendered by the Vulgate, the Syriac, and by most versions. The Septuagint renders it, νέψη χρυσαυγουντα nepsē chrusaugounta, "clouds shining like gold." The Chaldee, אסתניא, the north wind, Boreas. Many expositors have endeavored to show that gold was found in the northern regions (see Schultens, in loc.); and it is not difficult so to establish that fact as to be a confirmation of what is here said, on the supposition that it refers literally to gold. But it is difficult to see why Elihu should here make a reference to the source where gold was found, or how such a reference should be connected with the description of the approaching tempest, and the light which was already seen on the opening clouds. It seems probable to me that the idea is wholly different and that Elihu means to say that a bright, dazzling light was seen in the northern sky like burnished gold, which was a fit symbol of the approaching Deity. This idea is hinted at in the Septuagint, but it has not seemed to occur to expositors. The image is that of the heavens darkened with the tempest, the lightnings playing, the thunder rolling, and then the wind seeming to brush away the clouds in the north, and disclosing in the opening a bright, dazzling appearance like burnished gold, that bespoke the approach of God. The word is never used in the sense of "fair weather." An ancient Greek tragedian, mentioned by Grotius, speaks of golden air - χρυσωπός αἰθήρ chrusō pos aithē r. Varro also uses a similar expression - aurescit aer, "the air becomes like gold." So Thomson, in his Seasons: But yonder comes the powerful king of day Rejoicing in the east. The lessening cloud. The kindling azure, and the mountain's brow, Illumed with fluid gold, his near approach Betoken glad. Summer Out of the north - That is, the symbol of the approaching Deity appears in that quarter, or God was seen to approach from the north. It may serve to explain this, to remark that among the ancients the northern regions were regarded as the residence of the gods, and that on the mountains in the north it was supposed they were accustomed to assemble. In proof of this, and for the reasons of it, see the notes at Isa 14:13. From that region Elihu sees God now approaching, and directs the attention of his companions to the symbols of his advent. It is this which fills his mind with so much consternation, and which renders his discourse so broken and disconnected. Having, in a manner evincing great alarm, directed their attention to these symbols, he concludes what he has to say in a hurried manner, and God appears, to close the controversy. With God is terrible majesty - This is not a declaration asserting this of God in general, but as he then appeared. It is the language of one who was overwhelmed with his awful majesty, as the brightness of his presence was seen on the tempest. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:22: Fair: Heb. Gold weather, Pro 25:23 with: Job 40:10; Ch1 29:11; Psa 29:4, Psa 66:5, Psa 68:7, Psa 68:8, Psa 76:12, Psa 93:1, Psa 104:1, Psa 145:5; Isa 2:10, Isa 2:19; Mic 5:4; Nah 1:3; Hab. 3:3-19; Heb 1:3, Heb 12:29; Jde 1:25 Job 37:23 Geneva 1599 37:22 (t) Fair weather cometh out of the north: with God [is] terrible majesty. (t) In Hebrew, gold, meaning fair weather and clear as gold. John Gill 37:22 Fair weather cometh out of the north,.... Or "gold" (x), which some understand literally; this being found in northern climates as well as southern, as Pliny relates (y); particularly in Colchis and Scythia, which lay to the north of Palestine and Arabia; and is thought by a learned man (z) to be here intended: though to understand it figuratively of the serenity of the air, bright and pure as gold, or of fair weather, which is golden weather, as Mr. Broughton renders it, "through the north the golden cometh,'' seems best to agree with the subject Elihu is upon; and such weather comes from the north, through the north winds, which drive away rain, Prov 25:23; with God is terrible majesty; majesty belongs to him as he is King of kings, whose the kingdom of nature and providence is; and he is the Governor among and over the nations of the world. His throne is prepared in the heavens; that is his throne, and his kingdom ruleth over all: and this majesty of his is "terrible", commanding awe and reverence among all men, who are his subjects; and especially among his saints and peculiar people; and strikes a terror to others, even to great personages, the kings and princes of the earth; to whom the Lord is sometimes terrible now, and will be hereafter; see Ps 76:12, Rev_ 6:15; and to all Christless sinners, especially when he comes to judgment; see Is 2:19. Or "terrible praise" (a); for God is "fearful in praises", Ex 15:11; which may respect the subject of praise, terrible things, and the manner of praising him with fear and reverence, Ps 106:22. (x) "aurum", Pagninus, Montanus, &c. (y) Nat. Hist. l. 6. c. 11. & l. 33. c. 3, 4. (z) Reland. de Paradiso, s. 9, 10. p. 22, 23, 24. And, in the countries farthest north were mines of gold formerly, as Olaus Magnus relates, though now destroyed. De Ritu Gent. Septent. l. 6, 11. Vid. l. 3, 5. (a) , Symmachus, "formidolosa laudatio", V. L. "terribilem laude", Vatablus. John Wesley 37:22 North - From the northern winds which scatter the clouds, and clear the sky. Elihu concludes with some short, but great sayings, concerning the glory of God. He speaks abruptly and in haste, because it should seem, he perceived God was approaching, and presumed he was about to take the work into his own hands. Robert Jamieson, A. R. Fausset and David Brown 37:22 Rather, "golden splendor." MAURER translates "gold." It is found in northern regions. But God cannot be "found out," because of His "Majesty" (Job 37:23). Thus the twenty-eighth chapter corresponds; English Version is simpler. the north--Brightness is chiefly associated with it (see on Job 23:9). Here, perhaps, because the north wind clears the air (Prov 25:23). Thus this clause answers to the last of Job 37:21; as the second of this verse to the first of Job 37:21. Inverted parallelism. (See Is 14:13; Ps 48:2). with God--rather, "upon God," as a garment (Ps 104:1-2). majesty--splendor.
37:2337:23: եւ ո՛չ գտանեմք զայլ ոք նմանօղ զօրութեան նորա. որ զարդարն դատի՝ ո՞չ համարիցիս լսել նմա[9492]։ [9492] Ոմանք. Եւ ո՛չ ոք գտանեմք զայլ ոք նման զօր՛՛։ 23 Չգիտենք մենք նրա զօրութեանը նմանուող ուրիշ ոչ ոքի, որ արդար դատելիս լինի, եւ դու պէտք չէ՞ որ լսես նրան: 23 Անիկա Ամենակարող է, չենք կրնար հասկնալ զանիկա. Մեծ է զօրութեամբ, դատաստանով ու արդարութեամբ Ու մէկո՛ւն զրկանք չ’ըներ։ եւ ոչ գտանեմք զայլ ոք նմանօղ զօրութեան նորա. որ զարդարն դատի` ո՞չ համարիցիս լսել նմա: 37:23: եւ ո՛չ գտանեմք զայլ ոք նմանօղ զօրութեան նորա. որ զարդարն դատի՝ ո՞չ համարիցիս լսել նմա[9492]։ [9492] Ոմանք. Եւ ո՛չ ոք գտանեմք զայլ ոք նման զօր՛՛։ 23 Չգիտենք մենք նրա զօրութեանը նմանուող ուրիշ ոչ ոքի, որ արդար դատելիս լինի, եւ դու պէտք չէ՞ որ լսես նրան: 23 Անիկա Ամենակարող է, չենք կրնար հասկնալ զանիկա. Մեծ է զօրութեամբ, դատաստանով ու արդարութեամբ Ու մէկո՛ւն զրկանք չ’ըներ։ zohrab-1805▾ eastern-1994▾ western am▾	37:2337:23 Вседержитель! мы не постигаем Его. Он велик силою, судом и полнотою правосудия. Он {никого} не угнетает. 37:23 καὶ και and; even οὐχ ου not εὑρίσκομεν ευρισκω find ἄλλον αλλος another; else ὅμοιον ομοιος like; similar to τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him ὁ ο the τὰ ο the δίκαια δικαιος right; just κρίνων κρινω judge; decide οὐκ ου not οἴει οιομαι suppose ἐπακούειν επακουω hear from αὐτόν αυτος he; him 37:23 שַׁדַּ֣י šaddˈay שַׁדַּי Almighty לֹֽא־ lˈō- לֹא not מְ֭צָאנֻהוּ ˈmṣānuhû מצא find שַׂגִּיא־ śaggî- שַׂגִּיא exalted כֹ֑חַ ḵˈōₐḥ כֹּחַ strength וּ û וְ and מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וְ wᵊ וְ and רֹב־ rōv- רֹב multitude צְ֝דָקָ֗ה ˈṣᵊḏāqˈā צְדָקָה justice לֹ֣א lˈō לֹא not יְעַנֶּֽה׃ yᵊʕannˈeh ענה be lowly 37:23. digne eum invenire non possumus magnus fortitudine et iudicio et iustitia et enarrari non potestWe cannot find him worthily: he is great in strength, and in judgment, and in justice, and he is ineffable. 23. the Almighty, we can not find him out; he is excellent in power: and in judgment and plenteous justice he will not afflict. Touching the Almighty, we cannot find him out: [he is] excellent in power, and in judgment, and in plenty of justice: he will not afflict: 37:23 Вседержитель! мы не постигаем Его. Он велик силою, судом и полнотою правосудия. Он {никого} не угнетает. 37:23 καὶ και and; even οὐχ ου not εὑρίσκομεν ευρισκω find ἄλλον αλλος another; else ὅμοιον ομοιος like; similar to τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him ὁ ο the τὰ ο the δίκαια δικαιος right; just κρίνων κρινω judge; decide οὐκ ου not οἴει οιομαι suppose ἐπακούειν επακουω hear from αὐτόν αυτος he; him 37:23 שַׁדַּ֣י šaddˈay שַׁדַּי Almighty לֹֽא־ lˈō- לֹא not מְ֭צָאנֻהוּ ˈmṣānuhû מצא find שַׂגִּיא־ śaggî- שַׂגִּיא exalted כֹ֑חַ ḵˈōₐḥ כֹּחַ strength וּ û וְ and מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וְ wᵊ וְ and רֹב־ rōv- רֹב multitude צְ֝דָקָ֗ה ˈṣᵊḏāqˈā צְדָקָה justice לֹ֣א lˈō לֹא not יְעַנֶּֽה׃ yᵊʕannˈeh ענה be lowly 37:23. digne eum invenire non possumus magnus fortitudine et iudicio et iustitia et enarrari non potest We cannot find him worthily: he is great in strength, and in judgment, and in justice, and he is ineffable. 23. the Almighty, we can not find him out; he is excellent in power: and in judgment and plenteous justice he will not afflict. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 23. Xотя определения Господа непостижимы, но они безусловно справедливы. Так вынуждается Иов вручить свою судьбу Богу, смиренно подчиниться Его воле. Adam Clarke: Commentary on the Bible - 1831 37:23: Touching the Almighty, we cannot find him out - This is a very abrupt exclamation, and highly descriptive of the state of mind in which Elihu was at this time; full of solemnity, wonder, and astonishment, at his own contemplation of this "great First Cause, least understood." The Almighty! we cannot find him out. Excellent in power and in judgment - We must not pretend to comprehend his being, the mode of his existence, the wisdom of his counsels, nor the mysteries of his conduct. He will not afflict - לא יענה la yeanneh, he will not Answer. He will give account of none of his matters to us. We cannot comprehend his motives, nor the ends he has in view. Albert Barnes: Notes on the Bible - 1834 37:23: Touching the Almighty, we cannot find him out - See the notes at -9. This sentiment accords with all that Elihu had said, and indeed is what he designed particularly to enforce. But it has a special emphasis here, where God is seen approaching in visible splendor, encompassed with clouds and tempests, and seated on a throne of burnished gold. Such a God, Elihu says, it was impossible to comprehend. His majesty was overwhelming, The passage is much more impressive and solemn, and accords much better with the original, by omitting the words which our translators have introduced and printed in italics. It would then be, The Almighty! - We cannot find him out! Great in power, and in justice, and in righteouness! Thus, it expresses the overwhelming emotion, the awe, the alarm produced on the mind of one who saw God approaching in the sublimity of the storm. He is excellent in power - He excels, or is vast and incomprehensible in power. And in judgment - That is, in justice. And in plenty of justice - Hebrew, "in multitude of righteousness." The meaning is, that there was an overflowing fulness of righteousness; his character was entirely righteous, or that trait abounded in him. He will not afflict - Or, he will not oppress, he will not crush. It was true that he "did afflict" people, but the idea is, that there was not harshness or oppression in it. He would not do it for the mere sake of producing affliction, or when it was not deserved. Some manuscipts vary the reading here so as to mean "he will not answer;" that is, he will not give any account of what he does. The change has relation only to the points, but the above is the usual interpretation, and accords well with the connection. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:23: we: Job 37:19, Job 11:7, Job 26:14, Job 36:26; Pro 30:3, Pro 30:4; Ecc 3:11; Luk 10:22; Rom 11:33; Ti1 6:16 excellent: Job 9:4, Job 9:19, Job 12:13, Job 36:5; Psa 62:11, Psa 65:6, Psa 66:3, Psa 93:1, Psa 99:4, Psa 146:6, Psa 146:7; Isa 45:21; Mat 6:13 in judgment: Psa 36:5-7 he will: Job 16:7-17; Psa 30:5; Lam 3:32, Lam 3:33; Heb 12:10 Job 37:24 Geneva 1599 37:23 [Touching] the Almighty, we cannot find him out: [he is] excellent in power, and in judgment, and in plenty of justice: he will not (u) afflict. (u) Meaning, without cause. John Gill 37:23 Touching the Almighty,.... Or with respect to God, who is almighty; with whom nothing is impossible; who can do and does do all things he pleases, and more than we can ask or think; and who is all sufficient, as this word is by some rendered; has enough of every thing in himself and of himself to make him happy; and needs not any of his creatures, nor anything they can do or give him, but has a sufficiency for himself and them; we cannot find him out; found he may be in his works, and especially in his Son, the express image of his person; in whom he makes himself known as the God of grace: but he is not to be found out to perfection; neither by the light of nature, which is very dim, and by which men grope after him, if haply they may find him; nor even by the light of grace in the present state: and there are many things in God quite out of the reach of man, and ever will be, fully to comprehend; as the modes of the subsistence of the three Persons in the Godhead; the eternity and immensity of God; with all secret things, which belong not to us to inquire curiously into; he is excellent in power; or great and much in it; which is displayed in the works of creation and sustentation of the world; in the redemption and conversion of his people; in the support, protection, and preservation of them; and in the destruction of his and their enemies; and in judgment; in the government of the world in so righteous a manner; in the judgments he executes on wicked men; and as he will appear to be in the general judgment of the world, at the great day, which will be a righteous one; and in plenty of justice; being most just, righteous in all his ways, and holy in all his works; distributing justice to all, acting according to the rules of it, in all things and towards all persons; so that though he is great in power, he does not abuse that power, to do things that are not just; he will not afflict; without a just cause and reason for it; nor willingly, but with reluctance; nor never beyond deserts, nor more than he gives strength to bear; and only for the good of his people, and in love to them. Some render it, "he will not answer" (b); or give an account of his matters, or the reason of his dealings with men. (b) "non respondebit", Tigurine version; so some in Mercerus and Drusius. John Wesley 37:23 Find - We cannot comprehend him: his power, wisdom, justice, and his counsels proceeding from them are past our finding out. Power - Therefore as he doth not need any unrighteous action to advance himself, so he cannot do it, because all such things are acts of weakness. Judgment - In the just administration of judgment, he never did, nor can exercise that power unjustly, as Job seemed to insinuate. Afflict - Without just cause. Robert Jamieson, A. R. Fausset and David Brown 37:23 afflict--oppressively, so as to "pervert judgment" as Job implied (see on Job 8:3); but see on Job 37:21, end of note. The reading, "He answereth not," that is, gives no account of His dealings, is like a transcriber's correction, from Job 33:13, Margin.
37:2437:24: Վասն որոյ երկիցե՛ն ՚ի նմանէ մարդիկ, երկիցե՛ն ՚ի նմանէ եւ իմաստունք սրտիւք[9493]։[9493] Ոմանք. Երկիցեն եւ ՚ի նմանէ իմաս՛՛։ 24 Դրա համար են մարդիկ նրանից երկիւղ կրում. նրանից վախենում են նաեւ սրտով իմաստունները»: 24 Անոր համար մարդիկ կը վախնան անկէ. Սրտով իմաստուններուն բնաւ չի նայիր»։ Վասն որոյ երկիցեն ի նմանէ մարդիկ, երկիցեն ի նմանէ եւ իմաստունք սրտիւք: 37:24: Վասն որոյ երկիցե՛ն ՚ի նմանէ մարդիկ, երկիցե՛ն ՚ի նմանէ եւ իմաստունք սրտիւք[9493]։ [9493] Ոմանք. Երկիցեն եւ ՚ի նմանէ իմաս՛՛։ 24 Դրա համար են մարդիկ նրանից երկիւղ կրում. նրանից վախենում են նաեւ սրտով իմաստունները»: 24 Անոր համար մարդիկ կը վախնան անկէ. Սրտով իմաստուններուն բնաւ չի նայիր»։ zohrab-1805▾ eastern-1994▾ western am▾	37:2437:24 Посему да благоговеют пред Ним люди, и да трепещут пред Ним все мудрые сердцем! 37:24 διὸ διο therefore φοβηθήσονται φοβεω afraid; fear αὐτὸν αυτος he; him οἱ ο the ἄνθρωποι ανθρωπος person; human φοβηθήσονται φοβεω afraid; fear δὲ δε though; while αὐτὸν αυτος he; him καὶ και and; even οἱ ο the σοφοὶ σοφος wise καρδίᾳ καρδια heart 37:24 לָ֭כֵן ˈlāḵēn לָכֵן therefore יְרֵא֣וּהוּ yᵊrēʔˈûhû ירא fear אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man לֹֽא־ lˈō- לֹא not יִ֝רְאֶ֗ה ˈyirʔˈeh ראה see כָּל־ kol- כֹּל whole חַכְמֵי־ ḥaḵmê- חָכָם wise לֵֽב׃ פ lˈēv . f לֵב heart 37:24. ideo timebunt eum viri et non audebunt contemplari omnes qui sibi videntur esse sapientesTherefore men shall fear him, and all that seem to themselves to be wise, shall not dare to behold him. 24. Men do therefore fear him: he regardeth not any that are wise of heart. Men do therefore fear him: he respecteth not any [that are] wise of heart: 37:24 Посему да благоговеют пред Ним люди, и да трепещут пред Ним все мудрые сердцем! 37:24 διὸ διο therefore φοβηθήσονται φοβεω afraid; fear αὐτὸν αυτος he; him οἱ ο the ἄνθρωποι ανθρωπος person; human φοβηθήσονται φοβεω afraid; fear δὲ δε though; while αὐτὸν αυτος he; him καὶ και and; even οἱ ο the σοφοὶ σοφος wise καρδίᾳ καρδια heart 37:24 לָ֭כֵן ˈlāḵēn לָכֵן therefore יְרֵא֣וּהוּ yᵊrēʔˈûhû ירא fear אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man לֹֽא־ lˈō- לֹא not יִ֝רְאֶ֗ה ˈyirʔˈeh ראה see כָּל־ kol- כֹּל whole חַכְמֵי־ ḥaḵmê- חָכָם wise לֵֽב׃ פ lˈēv . f לֵב heart 37:24. ideo timebunt eum viri et non audebunt contemplari omnes qui sibi videntur esse sapientes Therefore men shall fear him, and all that seem to themselves to be wise, shall not dare to behold him. 24. Men do therefore fear him: he regardeth not any that are wise of heart. 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 24. И не только Иов, но и все люди, даже мудрые должны преклониться пред неисповедимыми путями Божьими. "Бог не смотрит ни на кого из мудрых" (вторая половина стиха), их мудрость не может отвратить Его определений. Adam Clarke: Commentary on the Bible - 1831 37:24: Men do therefore - Therefore men, אנשים anashim, wretched, miserable, ignorant, sinful men, should fear him. He respecteth not any - No man is valuable in his sight on account of his wisdom; for what is his wisdom when compared with that of the Omniscient? Whatever good is in man, God alone is the author of it. Let him, therefore, that glorieth, glory in the Lord. Thus ends the speech of Elihu; a speech of a widely different description, on the whole, from that of the three friends of Job who had spoken so largely before him. In the speeches of Eliphaz, Zophar, and Bildad, there is little besides a tissue of borrowed wise sayings, and ancient proverbs and maxims, relative to the nature of God, and his moral government of the world. In the speech of Elihu every thing appears to be original; he speaks from a deep and comprehensive mind, that had profoundly studied the subjects on which he discoursed. His descriptions of the Divine attributes, and of the wonderful works of God, are correct, splendid, impressive, and inimitable. Elihu, having now come nearly to a close, and knowing that the Almighty would appear and speak for himself, judiciously prepares for and announces his coming by the thunder and lightning of which he has given so terrific and majestic a description in this and the preceding chapter. The evidences of the Divine presence throng on his eyes and mind; the incomprehensible glory and excellency of God confound all his powers of reasoning and description; he cannot arrange his words by reason of darkness; and he concludes with stating, that to poor weak man God must for ever be incomprehensible, and to him a subject of deep religious fear and reverence. Just then the terrible majesty of the Lord appears! Elihu is silent! The rushing mighty wind, for which the description of the thunder and lightning had prepared poor, confounded, astonished Job, proclaims the presence of Jehovah: and out of this whirlwind God answers for and proclaims himself! Reader, canst thou not conceive something of what these men felt? Art thou not astonished, perplexed, confounded, in reading over these descriptions of the thunder of God's power? Prepare, then, to hear the voice of God himself out of this whirlwind. Albert Barnes: Notes on the Bible - 1834 37:24: Men do therefore fear him - There is reason why they should fear him, or why they should treat him with Rev_erence. He respecteth not any that are wise of heart - He pursues his own plans, and forms and executes his own counsels. He is not dependent upon the suggestions of people, and does not listen to their advice. In his schemes he is original and independent, and people should therefore regard him with profound veneration. This is the sum of all that Elihu had to say - that God was original and independent; that he did not ask counsel of people in his dealings; that he was great, and glorious, and inscrutable in his plans; and that people therefore should bow before him with profound submission and adoration. It was to be presumed that he was wise and good in all that he did, and to this independent and almighty Sovereign man ought to submit his understanding and his heart. Having illustrated and enforced this sentiment, Elihu, overwhelmed with the awful symbols of the approaching Deity, is silent, and God is introduced to close the controversy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 37:24: fear: Psa 130:4; Jer 32:39, Jer 33:9; Hos 3:5; Mat 10:28; Luk 12:4, Luk 12:5; Rom 2:4; Rom 11:20-22 he: Job 5:13; Ecc 9:11; Isa 5:21; Mat 11:25, Mat 11:26; Luk 10:21; Co1 1:26, Co1 3:19 John Gill 37:24 Men do therefore fear him,.... Or should, because of his greatness in power, judgment, and justice; and because of his goodness, in not afflicting for his pleasure's sake, but for the profit of men; and therefore they should reverence and adore him, submit to his will, patiently bear afflictions, serve him internally and externally, with reverence and godly fear; he respecteth not any that are wise of heart; that are wise in a natural sense: these are not always regarded by God, or are his favourites; neither temporal blessings, nor special grace, or the knowledge of spiritual things, are always given to the wise and prudent, Eccles 9:11. Or that are wise in their own conceit; there is a woe to such; and there is more hope of a fool than of him, Is 5:21. Or he is not "afraid" of them (c), as some choose to render the word; he fears not to reprove them and correct them for their faults, or the schemes they form to counterwork him; for he can take them in their craftiness, and carry their counsel headlong. Or "every wise in heart shall not see him" (d): the world by wisdom knows him not; nor can any look into his heart, his thoughts, purposes, and designs, and into the causes and reasons of his actions; nor have those that are truly wise perfect vision and knowledge of him now, 1Cor 13:9. (c) "non timebit", Osiander. (d) "Non videbit eum omuis sapiens corde"; so some in Drusius. John Wesley 37:24 Fear - Fear or reverence him, and humbly submit to him, and not presume to quarrel or dispute with him. Wise of heart - Wise in their own eyes. Robert Jamieson, A. R. Fausset and David Brown 37:24 do--rather, "ought." wise--in their own conceits.

Յոբ / Job - 37 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

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

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley