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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Первая речь Господа. 1-3. Введение. 4-41. Премудрость Божия в явлениях мира физического. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In most disputes the strife is who shall have the last word. Job's friends had, in this controversy, tamely yielded it to Job, and then he to Elihu. But, after all the wranglings of the counsel at bar, the judge upon the bench must have the last word; so God had here, and so he will have in every controversy, for every man's judgment proceeds from him and by his definitive sentence every man must stand or fall and every cause be won or lost. Job had often appealed to God, and had talked boldly how he would order his cause before him, and as a prince would he go near unto him; but, when God took the throne, Job had nothing to say in his own defence, but was silent before him. It is not so easy a matter as some think it to contest with the Almighty. Job's friends had sometimes appealed to God too: "O that God would speak!" ch. xi. 7. And now, at length, God does speak, when Job, by Elihu's clear and close arguings was mollified a little, and mortified, and so prepared to hear what God had to say. It is the office of ministers to prepare the way of the Lord. That which the great God designs in this discourse is to humble Job, and bring him to repent of, and to recant, his passionate indecent expressions concerning God's providential dealings with him; and this he does by calling upon Job to compare God's eternity with his own time, God's omniscience with his own ignorance, and God's omnipotence with his own impotency. I. He begins with an awakening challenge and demand in general, ver. 2, 3. II. He proceeds in divers particular instances and proofs of Job's utter inability to contend with God, because of his ignorance and weakness: for, 1. He knew nothing of the founding of the earth, ver. 4-7. 2. Nothing of the limiting of the sea, ver. 8-11. 3. Nothing of the morning light, ver. 12-15. 4. Nothing of the dark recesses of the sea and earth, ver. 16-21. 5. Nothing of the springs in the clouds (ver. 22-27), nor the secret counsels by which they are directed. 6. He could do nothing towards the production of the rain, or frost, or lightning (ver. 28-30, 34, 35, 37, 38), nothing towards the directing of the stars and their influences (ver. 31-33), nothing towards the making of his own soul, ver. 36. And lastly, he could not provide for the lions and the ravens, ver. 39-41. If, in these ordinary works of nature, Job was puzzled, how durst he pretend to dive into the counsels of God's government and to judge of them? In this (as bishop Patrick observes) God takes up the argument begun by Elihu (who came nearest to the truth) and prosecutes it in inimitable words, excelling his, and all other men's, in the loftiness of the style, as much as thunder does a whisper. Adam Clarke: Commentary on the Bible - 1831 The Lord answers Job out of a whirlwind, and challenges him to answer,3. He convinces him of ignorance and weakness, by an enumeration of some of his mighty works; particularly of the creation of the earth,7. The sea and the deeps,18. The light,21. Snow, hail, thunder, lightning, rain, dew, ice, and hoar-frost,30. Different constellations, and the ordinances of heaven influencing the earth,33. Shows his own power and wisdom in the atmosphere, particularly in the thunder, lightnings, and rain,38. His providence in reference to the brute creation,41. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 38:1, God challenges Job to answer; Job 38:4, God, by his mighty works, convinces Job of ignorance, Job 38:31, and of imbecility. Job 38:1 John Gill INTRODUCTION TO JOB 38 In this chapter the Lord takes up the controversy with Job; calls upon him to prepare to engage with him in it, and demands an answer to posing questions he puts to him, concerning the earth and the fabric of it, Job 38:1; concerning the sea, compared to an infant in embryo, at its birth, in its swaddling bands and cradle, Job 38:8; concerning the morning light, its spread and influence, Job 38:12; concerning the springs of the sea, the dark parts of the earth, the place both of light and darkness, Job 38:16; concerning the various meteors, snow, hail, rain, thunder, lightning, and the influences of the stars, Job 38:22; and concerning provision for lions and ravens, Job 38:40.
38:138:1: Յետ դադարելոյ Եղիուսայ ՚ի խօսելոյ, ասէ Տէր ցՅոբ ՚ի մրրկէ եւ յամպոյ[9494]. [9494] Ոմանք. Եղիուսայ ՚ի խօսիցն։ 1 Երբ Եղիուսը դադարեց խօսելուց, Տէրն ասաց Յոբին՝ փոթորկի ու ամպի միջից. 38 Այն ատեն Եհովա փոթորիկին մէջէն պատասխան տալով Յոբին՝ ըսաւ. Յետ դադարելոյ Եղիուսայ ի խօսելոյ, ասէ Տէր ցՅոբ ի մրրկէ եւ յամպոյ: 38:1: Յետ դադարելոյ Եղիուսայ ՚ի խօսելոյ, ասէ Տէր ցՅոբ ՚ի մրրկէ եւ յամպոյ[9494]. [9494] Ոմանք. Եղիուսայ ՚ի խօսիցն։ 1 Երբ Եղիուսը դադարեց խօսելուց, Տէրն ասաց Յոբին՝ փոթորկի ու ամպի միջից. 38 Այն ատեն Եհովա փոթորիկին մէջէն պատասխան տալով Յոբին՝ ըսաւ. zohrab-1805▾ eastern-1994▾ western am▾	38:138:1 [Когда Елиуй перестал говорить,] Господь отвечал Иову из бури и сказал: 38:1 μετὰ μετα with; amid δὲ δε though; while τὸ ο the παύσασθαι παυω stop Ελιουν ελιους the λέξεως λεξις say; speak ὁ ο the κύριος κυριος lord; master τῷ ο the Ιωβ ιωβ Iōb; Iov διὰ δια through; because of λαίλαπος λαιλαψ hurricane καὶ και and; even νεφῶν νεφος cloud mass 38:1 וַ wa וְ and יַּֽעַן־ yyˈaʕan- ענה answer יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job מִ֥ןמן mˌin מִן from הַה ha הַ the סְּעָרָ֗הסערה ssᵊʕārˈā סְעָרָה storm וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 38:1. respondens autem Dominus Iob de turbine dixitThen the Lord answered Job out of a whirlwind, and said: 1. Then the LORD answered Job out of the whirlwind, and said, 38:1. Then the LORD answered Job out of the whirlwind, and said, 38:1. But the Lord, responding to Job from a whirlwind, said: Then the LORD answered Job out of the whirlwind, and said: 38:1 [Когда Елиуй перестал говорить,] Господь отвечал Иову из бури и сказал: 38:1 μετὰ μετα with; amid δὲ δε though; while τὸ ο the παύσασθαι παυω stop Ελιουν ελιους the λέξεως λεξις say; speak ὁ ο the κύριος κυριος lord; master τῷ ο the Ιωβ ιωβ Iōb; Iov διὰ δια through; because of λαίλαπος λαιλαψ hurricane καὶ και and; even νεφῶν νεφος cloud mass 38:1 וַ wa וְ and יַּֽעַן־ yyˈaʕan- ענה answer יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job מִ֥ןמן mˌin מִן from הַה ha הַ the סְּעָרָ֗הסערה ssᵊʕārˈā סְעָרָה storm וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 38:1. respondens autem Dominus Iob de turbine dixit Then the Lord answered Job out of a whirlwind, and said: 1. Then the LORD answered Job out of the whirlwind, and said, 38:1. Then the LORD answered Job out of the whirlwind, and said, 38:1. But the Lord, responding to Job from a whirlwind, said: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Неоднократно высказываемое Иовом желание судиться с Богом (см. XXXVI:20), настойчиво заявленное требование, чтобы ему отвечал сам Господь (XXXI:35), наконец, осуществляется. Господь отвечает из бури, т. е. обычным образом, указывающим на Его величие и силу. Но если Иов не мог ничего ответить Елиую, то что же скажет он теперь Господу? Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Then the LORD answered Job out of the whirlwind, and said, 2 Who is this that darkeneth counsel by words without knowledge? 3 Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Let us observe here, 1. Who speaks--The Lord, Jehovah, not a created angel, but the eternal Word himself, the second person in the blessed Trinity, for it is he by whom the worlds were made, and that was no other than the Son of God. The same speaks here that afterwards spoke from Mount Sinai. Here he begins with the creation of the world, there with the redemption of Israel out of Egypt, and from both is inferred the necessity of our subjection to him. Elihu had said, God speaks to men and they do not perceive it (ch. xxxiii. 14); but this they could not but perceive, and yet we have a more sure word of prophecy, 2 Pet. i. 19. 2. When he spoke--Then. When they had all had their saying, and yet had not gained their point, then it was time for God to interpose, whose judgment is according to truth. When we know not who is in the right, and perhaps are doubtful whether we ourselves are, this may satisfy us, That God will determine shortly in the valley of decision, Joel iii. 14. Job had silenced his three friends, and yet could not convince them of his integrity in the main. Elihu had silenced Job, and yet could not bring him to acknowledge his mismanagement of this dispute. But now God comes, and does both, convinces Job first of his unadvised speaking and makes him cry, Peccavi--I have done wrong; and, having humbled him, he puts honour upon him, by convincing his three friends that they had done him wrong. These two things God will, sooner or later, do for his people: he will show them their faults, that they may be themselves ashamed of them, and he will show others their righteousness, and bring it forth as the light, that they may be ashamed of their unjust censures of them. 3. How he spoke--Out of the whirlwind, the rolling and involving cloud, which Elihu took notice of, ch. xxxvii. 1, 2, 9. A whirlwind prefaced Ezekiel's vision (Ezek. i. 4), and Elijah's, 1 Kings xix. 11. God is said to have his way in the whirlwind (Nah. i. 3), and, to show that even the stormy wind fulfils his word, here it was made the vehicle of it. This shows what a mighty voice God's is, that is was not lost, but perfectly audible, even in the noise of a whirlwind. Thus God designed to startled Job, and to command his attention. Sometimes God answers his own people in terrible corrections, as out of the whirlwind, but always in righteousness. 4. To whom he spoke: He answered Job, directed his speech to him, to convince him of what was amiss, before he cleared him from the unjust aspersions cast upon him. It is God only that can effectually convince of sin, and those shall so be humbled whom he designs to exalt. Those that desire to hear from God, as Job did, shall certainly hear from him at length. 5. What he said. We may conjecture that Elihu, or some other of the auditory, wrote down verbatim what was delivered out of the whirlwind, for we find (Rev. x. 4) that, when the thunders uttered their voices, John was prepared to write. Or, if it was not written then, yet, the penman of the book being inspired by the Holy Ghost, we are sure that we have here a very true and exact report of what was said. The Spirit (says Christ) shall bring to your remembrance, as he did here, what I have said to you. The preface is very searching. (1.) God charges him with ignorance and presumption in what he had said (v. 2): "Who is this that talks at this rate? Is it Job? What! a man? That weak, foolish, despicable, creature--shall he pretend to prescribe to me what I must do or to quarrel with me for what I have done? Is it Job? What! my servant Job, a perfect and an upright man? Can he so far forget himself, and act unlike himself? Who, where, is he that darkens counsel thus by words without knowledge? Let him show his face if he dare, and stand to what he has said." Note, Darkening the counsels of God's wisdom with our folly is a great affront and provocation to God. Concerning God's counsels we must own that we are without knowledge. They are a deep which we cannot fathom; we are quite out of our element, out of our aim, when we pretend to account for them. Yet we are too apt to talk of them as if we understood them, with a great deal of niceness and boldness; but, alas! we do but darken them, instead of explaining them. We confound and perplex ourselves and one another when we dispute of the order of God's decrees, and the designs, and reasons, and methods, of his operations of providence and grace. A humble faith and sincere obedience shall see further and better into the secret of the Lord than all the philosophy of the schools, and the searches of science, so called. This first word which God spoke is the more observable because Job, in his repentance, fastens upon it as that which silenced and humbled him, ch. xlii. 3. This he repeated and echoed as the arrow that stuck fast in him: "I am the fool that has darkened counsel." There was some colour to have turned it upon Elihu, as if God meant him, for he spoke last, and was speaking when the whirlwind began; but Job applied it to himself, as it becomes us to do when faithful reproofs are given, and not (as most do) to billet them upon other people. (2.) He challenges him to give such proofs of his knowledge as would serve to justify his enquiries into the divine counsels (v. 3): "Gird up now thy loins like a stout man; prepare thyself for the encounter; I will demand of thee, will put some questions to thee, and answer me if thou canst, before I answer thine." Those that go about to call God to an account must expect to be catechised and called to an account themselves, that they may be made sensible of their ignorance and arrogance. God here puts Job in mind of what he had said, ch. xiii. 22. Call thou, and I will answer. "Now make thy words good." Adam Clarke: Commentary on the Bible - 1831 38:1: The Lord answered Job out of the whirlwind - It is not סופה suphah, as in the preceding chapter, but סורה searah, which signifies something turbulent, tumultuous, or violently agitated; and here may signify what we call a tempest, and was intended to fill Job's mind with solemnity, and an awful sense of the majesty of God. The Chaldee has, a whirlwind of grief, making the whole rather allegorical than real; impressing the scene on Job's imagination. Albert Barnes: Notes on the Bible - 1834 38:1: Then the Lord answered Job - This speech is addressed particularly to Job, not only because he is the principal personage referred to in the book, but particularly because he had indulged in language of murmuring and complaint. God designed to bring him to a proper state of mind before he appeared openly for his vindication. It is the purpose of God, in his dealings with his people, "to bring them to a proper state of mind" before he appears as their vindicator and friend, and hence, their trials are often prolonged, and when he appears, he seems at first to come only to rebuke them. Job had indulged in very improper feelings, and it was needful that those feelings should be subdued before God would manifest himself as his friend, and address him in words of consolation. Out of the whirlwind - The tempest; the storm - probably that which Elihu had seen approaching, -24. God is often represented as speaking to people in this manner. He spake amidst lightnings and tempests on Mount Sinai Exo 19:16-19, and he is frequently represented as appearing amidst the thunders and lightnings of a tempest, as a symbol of his majesty; compare Psa 18:9-13; Hab 3:3-6. The word here rendered "whirlwind" means rather "a storm, a tempest." The Septuagint renders this verse, "After Elihu had ceased speaking, the Lord spake to Job from a tempest and clouds." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:1: Job 37:1, Job 37:2, Job 37:9, Job 37:14; Exo 19:16-19; Deu 4:11, Deu 4:12, Deu 5:22-24; Kg1 19:11; Kg2 2:1, Kg2 2:11; Eze 1:4; Nah 1:3 Job 38:2 Carl Friedrich Keil and Franz Delitzsch 38:1 1 Then Jehovah answered Job out of the storm, and said: 2 Who then darkeneth counsel With words without knowledge? 3 Gird up now thy loins as a man: I will question thee, and inform thou me! "May the Almighty answer me!" Job has said, Job 31:35; He now really answers, and indeed out of the storm (Chethib, according to a mode of writing occurring only here and Job 40:6, מנהסערה, arranged in two words by the Keri), which is generally the forerunner of His self-manifestation in the world, of that at least by which He reveals Himself in His absolute awe-inspiring greatness and judicial grandeur. The art. is to be understood generically, but, with respect to Elihu's speeches, refers to the storm which has risen up in the meanwhile. It is not to be translated: Who is he who ... , which ought to be המחשׁיך, but: Who then is darkening; זה makes the interrogative מי more vivid and demonstrative, Ges. 122, 2; the part. מחשׁיך (instead of which it might also be יחשׁיך) favours the assumption that Job has uttered such words immediately before, and is interrupted by Jehovah, without an intervening speaker having come forward. It is intentionally עצה for עצתי (comp. עם for עמי, Is 26:11), to describe that which is spoken of according to its quality: it is nothing less than a decree or plan full of purpose and connection which Job darkness, i.e., distorts by judging it falsely, or, as we say: places in a false light, and in fact by meaningless words. (Note: The correct accentuation is מחשׁיך with Mercha, עצה with Athnach, במלין with Rebia mugrasch, bly (without Makkeph) with Munach.) When now Jehovah condescends to negotiate with Job by question and answer, He does not do exactly what Job wished (Job 13:22), but something different, of which Job never thought. He surprises him with questions which are intended to bring him indirectly to the consciousness of the wrong and absurdity of his challenge - questions among which "there are many which the natural philosophy of the present day can frame more scientifically, but cannot satisfactorily solve." (Note: Alex. v. Humboldt, Kosmos, ii. 48 (1st edition), comp. Tholuck, Vermischte Schriften, i. 354.) Instead of כגבר (the received reading of Ben-Ascher), Ben-Naphtali's text offered כּג (as Ezek 17:10), in order not to allow two so similar, aspirated mutae to come together. Geneva 1599 38:1 Then the LORD answered Job out of the (a) whirlwind, and said, (a) That his words might have greater majesty, and that Job might know with whom he had to do. John Gill 38:1 Then the Lord answered Job out of the whirlwind,.... As soon as Elihu had done speaking, who saw the tempest rising, and gave hints of it, Job 37:2; and hastened to finish his discourse. This was raised to give notice of the Lord being about to appear, and to display his majesty, and to command reverence and attention. The Targum calls it the whirlwind of distress, as it might be to Job; and a representation of the distressed and disturbed state and condition in which he was. The person that spoke out of it is Jehovah the Son of God, the eternal Word, who very probably appeared in an human form; there was an object seen, Job 42:5; and spoke with an articulate voice to Job; and said; in answer to his frequent wishes and desires that the Lord would appear and take his cause in hand. John Wesley 38:1 Lord - The eternal word, Jehovah, the same who spake from mount Sinai. Answered - Out of a dark and thick cloud, from which he sent a tempestuous wind, as the harbinger of his presence. In this manner God appears and speaks to awaken Job and his friends, to the more serious attention to his words; and to testify his displeasure both against Job, and them, that all of them might be more deeply humbled and prepared to receive, and retain the instructions which God was about to give them. Robert Jamieson, A. R. Fausset and David Brown 38:1 (Job 38:1-41) Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1-2), the symbol of "judgment" (Ps 50:3-4, &c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's sentiment, that submission to, not reasonings on, God's ways is man's part. This and the disciplinary design of trial to the godly is the great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the immediate question; glimpses of that truth were already given in the fourteenth and nineteenth chapters, the full revelation of it being reserved for Gospel times. Yet even now we need to learn the lesson taught by Elihu and God in Job.
38:238:2: Ո՞ է դա՝ որ թաքուցանէ յինէն զխորհուրդս, ժողովեալ զբանս ՚ի սրտի. եւ համարի յինէն թաքուցանել[9495]։ [9495] Ոմանք. Ո՞վ է դա... զխորհուրդ ժողովել։ 2 «Այդ ո՞վ է, որ իր խորհուրդները թաքցնում է ինձնից, խօսքերը հաւաքելով իր սրտում՝ կարծում է, թէ ինձնից պահում է դրանք: 2 «Ո՞վ է ատիկա, որ անիմաստ խօսքերով Խորհուրդը կը նսեմացնէ։ Ո՞ է դա` որ թաքուցանէ յինէն զխորհուրդս ժողովեալ զբանս ի սրտի, եւ համարի յինէն թաքուցանել: 38:2: Ո՞ է դա՝ որ թաքուցանէ յինէն զխորհուրդս, ժողովեալ զբանս ՚ի սրտի. եւ համարի յինէն թաքուցանել[9495]։ [9495] Ոմանք. Ո՞վ է դա... զխորհուրդ ժողովել։ 2 «Այդ ո՞վ է, որ իր խորհուրդները թաքցնում է ինձնից, խօսքերը հաւաքելով իր սրտում՝ կարծում է, թէ ինձնից պահում է դրանք: 2 «Ո՞վ է ատիկա, որ անիմաստ խօսքերով Խորհուրդը կը նսեմացնէ։ zohrab-1805▾ eastern-1994▾ western am▾	38:238:2 кто сей, омрачающий Провидение словами без смысла? 38:2 τίς τις.1 who?; what? οὗτος ουτος this; he ὁ ο the κρύπτων κρυπτω hide με με me βουλήν βουλη intent συνέχων συνεχω block up / in; confine δὲ δε though; while ῥήματα ρημα statement; phrase ἐν εν in καρδίᾳ καρδια heart ἐμὲ εμε me δὲ δε though; while οἴεται οιομαι suppose κρύπτειν κρυπτω hide 38:2 מִ֤י mˈî מִי who זֶ֨ה׀ zˌeh זֶה this מַחְשִׁ֖יךְ maḥšˌîḵ חשׁך be dark עֵצָ֥ה ʕēṣˌā עֵצָה counsel בְ vᵊ בְּ in מִלִּ֗ין millˈîn מִלָּה word בְּֽלִי־ bᵊˈlî- בְּלִי destruction דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge 38:2. quis est iste involvens sententias sermonibus inperitisWho is this that wrappeth up sentences in unskilful words? 2. Who is this that darkeneth counsel by words without knowledge? 38:2. Who [is] this that darkeneth counsel by words without knowledge? 38:2. Who is this that wraps sentences in unskilled words? Who [is] this that darkeneth counsel by words without knowledge: 38:2 кто сей, омрачающий Провидение словами без смысла? 38:2 τίς τις.1 who?; what? οὗτος ουτος this; he ὁ ο the κρύπτων κρυπτω hide με με me βουλήν βουλη intent συνέχων συνεχω block up / in; confine δὲ δε though; while ῥήματα ρημα statement; phrase ἐν εν in καρδίᾳ καρδια heart ἐμὲ εμε me δὲ δε though; while οἴεται οιομαι suppose κρύπτειν κρυπτω hide 38:2 מִ֤י mˈî מִי who זֶ֨ה׀ zˌeh זֶה this מַחְשִׁ֖יךְ maḥšˌîḵ חשׁך be dark עֵצָ֥ה ʕēṣˌā עֵצָה counsel בְ vᵊ בְּ in מִלִּ֗ין millˈîn מִלָּה word בְּֽלִי־ bᵊˈlî- בְּלִי destruction דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge 38:2. quis est iste involvens sententias sermonibus inperitis Who is this that wrappeth up sentences in unskilful words? 2. Who is this that darkeneth counsel by words without knowledge? 38:2. Who [is] this that darkeneth counsel by words without knowledge? 38:2. Who is this that wraps sentences in unskilled words? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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. Величие отвечающего сказывается в вопросе: "кто сей омрачающий Провидение?" Отношение Бога к миру и Иову - полный разумности план (евр. "еца"; синодальное "Провидение"), а неразумным человеком они представляются в виде жестокого, лишенного истинной мудрости произвола (IX; XLI:14: и д. ). Adam Clarke: Commentary on the Bible - 1831 38:2: Who is this that darkeneth counsel - As if he had said, Who art thou who pretendest to speak on the deep things of God, and the administration of his justice and providence, which thou canst not comprehend; and leavest my counsels and designs the darker for thy explanation? Albert Barnes: Notes on the Bible - 1834 38:2: Who is this - Referring doubtless to Job, for he is specified in the pRev_ious verse. Some have understood it of Elihu (see Schultens), but the connection evidently demands that it should be understood as referring to Job. The object was, to reprove him for the presumptuous manner in which he had spoken of God and of his government. It was important before God manifested his approval of Job, that he should declare his sense of what he had said, and show him how improper it was to indulge in language such as he had used. That darkeneth counsel - That makes the subject darker. Instead of explaining the reason of the divine dealings, and vindicating God from the objections alleged against him and his government, the only tendency of what he had said had been to make his government appear dark, and severe, and unjust in the view of his friends. It might have been expected of Job, being a friend of God, that all that he said would have tended to inspire confidence in him, and to explain and vindicate the divine dealings; but, God had seen much that was the very Rev_erse. Even the true friends of God, in the dark times of trial, may say much that will tend to make people doubt the wisdom and goodness of his government, and to prejudice the minds of the wicked against him. By words without knowledge - Words that did not contain a true explanation of the difficulty. They conveyed no light about his dealings; they did not tend to satisfy the mind, or to make the subject more clear than it was before. There is much of this kind of speaking in the world; much that is written, and much that fails from the lips in debate, in preaching, and in conversation, that explains nothing, and that even leaves the subject more perplexed than it was before. We see from this verse that God does not and cannot approve of such "words." If his friends speak, they should vindicate his government; they should at least express their conviction that he is right; they should aim to explain his doings, and to show to the world that they are reasonable. If they cannot do this, they should adore in silence. The Savior never spoke of God in such a way as to leave any doubt that his ways could be vindicated, never so as to leave the impression that he was harsh or severe in his administration, or so as to lend the least countenance to a spirit of murmuring and complaining. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:2: Job 12:3, Job 23:4, Job 23:5, Job 24:25, Job 26:3, Job 27:11, Job 34:35, Job 35:16, Job 42:3; Ti1 1:7 Job 38:3 Geneva 1599 38:2 Who [is] this that (b) darkeneth counsel by words without knowledge? (b) Which by seeking out the secret counsel of God by man's reason, makes it more obscure, and shows his own folly. John Gill 38:2 Who is this,.... Meaning not Elihu the last speaker, as some think; and there are some who suppose not only that these words are directed to him, but all that is said in this and the following chapter: but it was Job the Lord spoke to and answered, as expressed in Job 38:1; and these words are taken by Job to himself, Job 42:3. Concerning whom the Lord inquires, not as ignorant of him, who he was; but wondering that such a man as he should talk as he did; and as angry with him, and rebuking him for it; that darkeneth counsel by words without knowledge? either his own counsel, his sense and sentiments of things, which were delivered in such an obscure manner as not to be intelligible by those that heard them; whereby they were led, as Job's friends were, into some mistaken notions of him: or rather the counsel of God, his works of providence, which are done according to the counsel of his will, and were misrepresented by Job, as not being wise and good, just and equitable; see Job 34:3. John Wesley 38:2 Counsel - God's counsel. For the great matter of the dispute between Job and his friends, was concerning God's counsel and providence in afflicting Job; which Job had endeavoured to obscure and misrepresent. This first word which God spoke, struck Job to the heart. This he repeats and echoes to, Job 42:3, as the arrow that stuck fast in him. Robert Jamieson, A. R. Fausset and David Brown 38:2 this--Job. counsel--impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.
38:338:3: Պնդեա՛ իբրեւ այր զմէջ քո, հարցից զքեզ՝ եւ տո՛ւր ինձ պատասխանի։ 3 Տղամարդու պէս պնդացրո՛ւ մէջքդ. հարցեր եմ տալու քեզ, ու պատասխա՛ն տուր ինձ: 3 Հիմա կտրիճի պէս մէջքդ պնդէ՛.Քեզի հարցնեմ եւ քու գիտցածդ ինծի իմացո՛ւր։ Պնդեա իբրեւ այր զմէջ քո, հարցից զքեզ` եւ տուր ինձ պատասխանի: 38:3: Պնդեա՛ իբրեւ այր զմէջ քո, հարցից զքեզ՝ եւ տո՛ւր ինձ պատասխանի։ 3 Տղամարդու պէս պնդացրո՛ւ մէջքդ. հարցեր եմ տալու քեզ, ու պատասխա՛ն տուր ինձ: 3 Հիմա կտրիճի պէս մէջքդ պնդէ՛.Քեզի հարցնեմ եւ քու գիտցածդ ինծի իմացո՛ւր։ zohrab-1805▾ eastern-1994▾ western am▾	38:338:3 Препояшь ныне чресла твои, как муж: Я буду спрашивать тебя, и ты объясняй Мне: 38:3 ζῶσαι ζωννυμι gird ὥσπερ ωσπερ just as ἀνὴρ ανηρ man; husband τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your ἐρωτήσω ερωταω question; request δέ δε though; while σε σε.1 you σὺ συ you δέ δε though; while μοι μοι me ἀποκρίθητι αποκρινομαι respond 38:3 אֱזָר־ ʔᵉzor- אזר put on נָ֣א nˈā נָא yeah כְ ḵᵊ כְּ as גֶ֣בֶר ḡˈever גֶּבֶר vigorous man חֲלָצֶ֑יךָ ḥᵃlāṣˈeʸḵā חֶלֶץ loins וְ֝ ˈw וְ and אֶשְׁאָלְךָ֗ ʔešʔālᵊḵˈā שׁאל ask וְ wᵊ וְ and הֹודִיעֵֽנִי׃ hôḏîʕˈēnî ידע know 38:3. accinge sicut vir lumbos tuos interrogabo te et responde mihiGird up thy loins like a man: I will ask thee, and answer thou me. 3. Gird up now thy loins like a man; for I will demand of thee, and declare thou unto me. 38:3. Gird up now thy loins like a man; for I will demand of thee, and answer thou me. 38:3. Gird your waist like a man. I will question you, and you must answer me. Gird up now thy loins like a man; for I will demand of thee, and answer thou me: 38:3 Препояшь ныне чресла твои, как муж: Я буду спрашивать тебя, и ты объясняй Мне: 38:3 ζῶσαι ζωννυμι gird ὥσπερ ωσπερ just as ἀνὴρ ανηρ man; husband τὴν ο the ὀσφύν οσφυς loins; waist σου σου of you; your ἐρωτήσω ερωταω question; request δέ δε though; while σε σε.1 you σὺ συ you δέ δε though; while μοι μοι me ἀποκρίθητι αποκρινομαι respond 38:3 אֱזָר־ ʔᵉzor- אזר put on נָ֣א nˈā נָא yeah כְ ḵᵊ כְּ as גֶ֣בֶר ḡˈever גֶּבֶר vigorous man חֲלָצֶ֑יךָ ḥᵃlāṣˈeʸḵā חֶלֶץ loins וְ֝ ˈw וְ and אֶשְׁאָלְךָ֗ ʔešʔālᵊḵˈā שׁאל ask וְ wᵊ וְ and הֹודִיעֵֽנִי׃ hôḏîʕˈēnî ידע know 38:3. accinge sicut vir lumbos tuos interrogabo te et responde mihi Gird up thy loins like a man: I will ask thee, and answer thou me. 3. Gird up now thy loins like a man; for I will demand of thee, and declare thou unto me. 38:3. Gird up now thy loins like a man; for I will demand of thee, and answer thou me. 38:3. Gird your waist like a man. I will question you, and you must answer me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 3. Дерзнувший так судить о Боге Иов должен собрать силы, приготовиться к борьбе ("препояшь чресла", ср XII:21). И так как правда на стороне Бога, то он выступит в качестве ответчика, а Бог займет положение обвинителя. Суд произойдет в желательном для Иова порядке (XIII:22). Adam Clarke: Commentary on the Bible - 1831 38:3: Gird up now thy loins - I will not confound thee with my terrors; dismiss all fearful apprehensions from thy mind; now act like a man, כגבר kegeber, like a hero: stand and vindicate thyself. For I will demand of thee - I will ask thee a series of questions more easy of solution than those which thou hast affected to discuss already; and then thou shalt have the opportunity of answering for thyself. The most impressive and convincing manner of arguing is allowed to be that by interrogation, which the Almighty here adopts. The best orations delivered by the ancients were formed after this manner. That celebrated oration of Cicero against Catiline, which is allowed to be his masterpiece, begins with a multitude of short questions, closely pressed upon each other. See the end of the chapter,(note). Albert Barnes: Notes on the Bible - 1834 38:3: Gird up now thy loins like a man - To gird up the loins, is a phrase which has allusion to the mode of dress in ancient times. The loose flowing robe which was commonly worn, was fastened with a girdle when men ran, or labored, or engaged in conflict; see the notes at Mat 5:38-41. The idea here is, "Make thyself as strong and vigorous as possible; be prepared to put forth the highest effort." God was about to put him to a task which would require all his ability - that of explaining the facts which were constantly occurring in the universe. The whole passage is ironical. Job had undertaken to tell what he knew of the divine administration, and God now calls upon him to show his claims to the office of such an expositor. So wise a man as he was, who could pronounce on the hidden counsels of the Most High with so much confidence, could assuredly explain those things which pertained to the visible creation. The phrase "like a man" means boldly, courageously; compare the notes at Co1 16:13. I will demand of thee, and answer thou me - Margin, as in Hebrew, "make me known." The meaning is, "I will submit some questions or subjects of inquiry to you for solution. Since you have spoken with so much confidence of my government, I will propose some inquiries as a test of your knowledge." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:3: Gird: Job 40:7; Exo 12:11; Kg1 18:46; Jer 1:17; Pe1 1:13 for: Job 13:15, Job 13:22, Job 23:3-7, Job 31:35-37 answer thou me: Heb. make me know Job 38:4 Geneva 1599 38:3 Gird up now thy loins like a man; for I (c) will demand of thee, and answer thou me. (c) Because he wished to dispute with God, (Job 23:3), God reasons with him, to declare his rashness. John Gill 38:3 Gird up now thy loins like a man,.... Like a man of valour that girds on his harness for battle: Job is bid to prepare for the controversy the Lord was entering into with him; and bring forth his strong reasons and most powerful arguments in his own defence. The allusion is to the custom in the eastern countries, where they wore long garments, to gird them about their loins, when they engaged in work or war. Job had blustered what he would do, and now he is dared to it; see Job 23:4; for I will demand of thee, and answer thou me; put questions to him, to which he required a direct and positive answer. Jehovah takes the part of the opponent in this dispute, and gives that of the respondent to Job; since Job himself had put it to his option which to take, Job 13:22. John Wesley 38:3 Gird up - As warriors then did for the battle. Robert Jamieson, A. R. Fausset and David Brown 38:3 a man--hero, ready for battle (1Cor 16:13), as he had wished (Job 9:35; Job 13:22; Job 31:37). The robe, usually worn flowing, was girt up by a girdle when men ran, labored, or fought (1Pet 1:13).
38:438:4: Ո՞ւր էիր մինչ ես հիմունս արկանէի երկրի. պատմեա՛ ինձ եթէ խելամո՛ւտ ես հանճարոյ[9496]։ [9496] Ոմանք. Խելամուտ իցես հան՛՛։ 4 Որտե՞ղ էիր դու, երբ ես երկրի հիմքերն էի գցում: Ասա՛ ինձ, եթէ խելամիտ ես ու իմաստուն: 4 Ո՞ւր էիր դուն՝ երբ ես երկրին հիմերը կը դնէի. Ըսէ՛ ինծի՝ եթէ իմաստութիւն ունիս։ Ո՞ւր էիր մինչ ես հիմունս արկանէի երկրի. պատմեա ինձ եթէ խելամուտ իցես հանճարոյ: 38:4: Ո՞ւր էիր մինչ ես հիմունս արկանէի երկրի. պատմեա՛ ինձ եթէ խելամո՛ւտ ես հանճարոյ[9496]։ [9496] Ոմանք. Խելամուտ իցես հան՛՛։ 4 Որտե՞ղ էիր դու, երբ ես երկրի հիմքերն էի գցում: Ասա՛ ինձ, եթէ խելամիտ ես ու իմաստուն: 4 Ո՞ւր էիր դուն՝ երբ ես երկրին հիմերը կը դնէի. Ըսէ՛ ինծի՝ եթէ իմաստութիւն ունիս։ zohrab-1805▾ eastern-1994▾ western am▾	38:438:4 где был ты, когда Я полагал основания земли? Скажи, если знаешь. 38:4 ποῦ που.1 where? ἦς ειμι be ἐν εν in τῷ ο the θεμελιοῦν θεμελιοω found με με me τὴν ο the γῆν γη earth; land ἀπάγγειλον απαγγελλω report δέ δε though; while μοι μοι me εἰ ει if; whether ἐπίστῃ επισταμαι well aware; stand over σύνεσιν συνεσις comprehension 38:4 אֵיפֹ֣ה ʔêfˈō אֵיפֹה where הָ֭יִיתָ ˈhāyîṯā היה be בְּ bᵊ בְּ in יָסְדִי־ yāsᵊḏî- יסד found אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הַ֝גֵּ֗ד ˈhaggˈēḏ נגד report אִם־ ʔim- אִם if יָדַ֥עְתָּ yāḏˌaʕtā ידע know בִינָֽה׃ vînˈā בִּינָה understanding 38:4. ubi eras quando ponebam fundamenta terrae indica mihi si habes intellegentiamWhere wast thou when I laid the foundations of the earth? tell me if thou hast understanding. 4. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. 38:4. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. 38:4. Where were you, when I set the foundations of the earth? Tell me, if you have understanding. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding: 38:4 где был ты, когда Я полагал основания земли? Скажи, если знаешь. 38:4 ποῦ που.1 where? ἦς ειμι be ἐν εν in τῷ ο the θεμελιοῦν θεμελιοω found με με me τὴν ο the γῆν γη earth; land ἀπάγγειλον απαγγελλω report δέ δε though; while μοι μοι me εἰ ει if; whether ἐπίστῃ επισταμαι well aware; stand over σύνεσιν συνεσις comprehension 38:4 אֵיפֹ֣ה ʔêfˈō אֵיפֹה where הָ֭יִיתָ ˈhāyîṯā היה be בְּ bᵊ בְּ in יָסְדִי־ yāsᵊḏî- יסד found אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הַ֝גֵּ֗ד ˈhaggˈēḏ נגד report אִם־ ʔim- אִם if יָדַ֥עְתָּ yāḏˌaʕtā ידע know בִינָֽה׃ vînˈā בִּינָה understanding 38:4. ubi eras quando ponebam fundamenta terrae indica mihi si habes intellegentiam Where wast thou when I laid the foundations of the earth? tell me if thou hast understanding. 4. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. 38:4. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. 38:4. Where were you, when I set the foundations of the earth? Tell me, if you have understanding. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 4-38. Вера Иова в Божественное Правосудие колебалась, между прочим, мыслью о жестоком, переходящем в произвол отношении Бога к людям. Поэтому Господь рядом вопросов об явлениях мира физического и хочет сказать ему, что даже и видимая природа представляет отражение не разрушающих премудрости и всемогущества, а устрояющих, вносящих повсюду гармонию и порядок. Произвола нет и потому, между прочим, что некоторые физические явления служат целям высшего нравственного миропорядка. 4-7. Начало установлению гармонии и порядка положено при первоначальном устройстве земли, получившей, подобно зданию, определенные размеры ("кто положил меру ей?"), гармоническое распределение частей ("кто протягивал по ней вервь?") и известное положение среди других тел в воздушном пространстве (ст. 6, ср. XXVI:7). Свидетелями проявление этой заложенной в первозданную землю гармонии были не люди, тогда еще не созданные, а утренние звезды. Они первыми увидали земной шар после того, как первобытный мрак сменился светом, и первыми воздали хвалу Создателю (ср. Пс XVIII:2; CXLVIII:3; Сир XLIII:1). Вместе с ними восклицали от радости, как это бывает при закладке здания (1: Езд III:10; Зах IV:7), "сыны Божии" - ангелы (I:6). Matthew Henry: Concise Commentary on the Whole Bible - 1706 4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. 5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? 6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; 7 When the morning stars sang together, and all the sons of God shouted for joy? 8 Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? 9 When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, 10 And brake up for it my decreed place, and set bars and doors, 11 And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed? For the humbling of Job, God here shows him his ignorance even concerning the earth and the sea. Though so near, though so bulky, yet he could give no account of their origination, much less of heaven above or hell beneath, which are at such a distance, or of the several parts of matter which are so minute, and then, least of all, of the divine counsels. I. Concerning the founding of the earth. "If he have such a mighty insight, as he pretends to have, into the counsels of God, let him give some account of the earth he goes upon, which is given to the children of men." 1. Let him tell where he was when this lower world was made, and whether he was advising of assisting in that wonderful work (v. 4): "Where wast thou when I laid the foundations of the earth? Thy pretensions are high; canst thou pretend to his? Wast thou present when the world was made?" See here, (1.) The greatness and glory of God: I laid the foundations of the earth. This proves him to be the only living and true God, and a God of power (Isa. xl. 21, Jer. x. 11, 12), and encourages us to trust in him at all times, Isa. li. 13, 16. (2.) The meanness and contemptibleness of man: "Where wast thou then? Thou that hast made such a figure among the children of the east, and settest up for an oracle, and a judge of the divine counsels, where was thou when the foundations of the earth were laid?" So far were we from having any hand in the creation of the world, which might entitle us to a dominion in it, or so much as being witnesses of it, by which we might have gained an insight into it, that we were not then in being. The first man was not, much less were we. It is the honour of Christ that he was present when this was done (Prov. viii. 22, &c., John i. 1, 2); but we are of yesterday and know nothing. Let us not therefore find fault with the works of God, nor prescribe to him. He did not consult us in making the world, and yet it is well made; why should we expect then that he should take his measures from us in governing it? 2. Let him describe how this world was made, and give a particular account of the manner in which this strong and stately edifice was formed and erected: "Declare, if thou hast so much understanding as thou fanciest thyself to have, what were the advances of that work." Those that pretend to have understanding above others ought to give proof of it. Show my thy faith by thy works, thy knowledge by thy words. Let Job declare it if he can, (1.) How the world came to be so finely framed, with so much exactness, and such an admirable symmetry and proportion of all the parts of it (v. 5): "Stand forth, and tell who laid the measures thereof and stretched out the line upon it." Wast thou the architect that formed the model and then drew the dimensions by rule according to it? The vast bulk of the earth is moulded as regularly as if it had been done by line and measure; but who can describe how it was cast into this figure? Who can determine its circumference and diameter, and all the lines that are drawn on the terrestrial globe? It is to this day a dispute whether the earth stands still or turns round; how then can we determine by what measures it was first formed? (2.) How it came to be so firmly fixed. Though it is hung upon nothing, yet it is established, that it cannot be moved; but who can tell upon what the foundations of it are fastened, that it may not sink with its own weight, or who laid the corner-stone thereof, that the parts of it may not fall asunder? v. 6. What God does, it shall be for ever (Eccl. iii. 14); and therefore, as we cannot find fault with God's work, so we need not be in fear concerning it; it will last, and answer the end, the works of his providence as well as the work of creation; the measures of neither can never be broken; and the work of redemption is no less firm, of which Christ himself is both the foundation and the corner-stone. The church stands as fast as the earth. 3. Let him repeat, if he can, the songs of praise which were sung at that solemnity (v. 7), when the morning-stars sang together, the blessed angels (the first-born of the Father of light), who, in the morning of time, shone as brightly as the morning star, going immediately before the light which God commanded to shine out of darkness upon the seeds of this lower world, the earth, which was without form and void. They were the sons of God, who shouted for joy when they saw the foundations of the earth laid, because, though it was not made for them, but for the children of men, and though it would increase their work and service, yet they knew that the eternal Wisdom and Word, whom they were to worship (Heb. i. 6), would rejoice in the habitable parts of the earth, and that much of his delight would be in the sons of men, Prov. viii. 31. The angels are called the sons of God because they bear much of his image, are with him in his house above, and serve him as a son does his father. Now observe here, (1.) The glory of God, as the Creator of the world, is to be celebrated with joy and triumph by all his reasonable creatures; for they are qualified and appointed to be the collectors of his praises from the inferior creatures, who can praise him merely as objects that exemplify his workmanship. (2.) The work of angels is to praise God. The more we abound in holy, humble, thankful, joyful praise, the more we do the will of God as they do it; and, whereas we are so barren and defective in praising God, it is a comfort to think that they are doing it in a better manner. (3.) They were unanimous in singing God's praises; they sang together with one accord, and there was no jar in their harmony. The sweetest concerts are in praising God. (4.) They all did it, even those who afterwards fell and left their first estate. Even those who have praised God may, by the deceitful power of sin, be brought to blaspheme him, and yet God will be eternally praised. II. Concerning the limiting of the sea to the place appointed for it, v. 8, &c. This refers to the third day's work, when God said (Gen. i. 9), Let the waters under the heaven be gathered together unto one place, and it was so. 1. Out of the great deep or chaos, in which earth and water were intermixed, in obedience to the divine command the waters broke forth like a child out of the teeming womb, v. 8. Then the waters that had covered the deep, and stood above the mountains, retired with precipitation. At God's rebuke they fled, Ps. civ. 6, 7. 2. This newborn babe is clothed and swaddled, v. 9. The cloud is made the garment thereof, with which it is covered, and thick darkness (that is, shores vastly remote and distant from one another and quite in the dark one to another) is a swaddling-band for it. See with what ease the great God manages the raging sea; notwithstanding the violence of its tides, and the strength of its billows, he manages it as the nurse does the child in swaddling clothes. It is not said, He made rocks and mountains its swaddling bands, but clouds and darkness, something that we are not aware of and should think least likely for such a purpose. 3. There is a cradle too provided for this babe: I broke up for it my decreed place, v. 10. Valleys were sunk for it in the earth, capacious enough to receive it, and there it is laid to sleep; and, if it be sometimes tossed with winds, that (as bishop Patrick observes) is but the rocking of the cradle, which makes it sleep the faster. As for the sea, so for every one of us, there is a decreed place; for he that determined the times before appointed determined also the bounds of our habitation. 4. This babe being made unruly and dangerous by the sin of man, which was the original of all unquietness and danger in this lower world, there is also a prison provided for it; bars and doors are set, v. 10. And it is said to it, by way of check to its insolence, Hitherto shalt thou come, but no further. The sea is God's for he made it, he restrains it; he says to it, Here shall thy proud waves be stayed, v. 11. This may be considered as an act of God's power over the sea. Though it is so vast a body, and though its motion is sometimes extremely violent, yet God has it under check. Its waves rise no higher, its tides roll no further, than God permits; and this is mentioned as a reason why we should stand in awe of God (Jer. v. 22), and yet why we should encourage ourselves in him, for he that stops the noise of the sea, even the noise of her waves, can, when he pleases, still the tumult of the people, Ps. lxv. 7. It is also to be looked upon as an act of God's mercy to the world of mankind and an instance of his patience towards that provoking grace. Though he could easily cover the earth again with the waters of the sea (and, methinks, every flowing tide twice a day threatens us, and shows what the sea could do, and would do, if God would give it leave), yet he restrains them, being not willing that any should perish, and having reserved the world that now is unto fire, 2 Pet. iii. 7. Adam Clarke: Commentary on the Bible - 1831 38:4: Where wast thou when I laid the foundations of the earth? - Thou hast a limited and derived being; thou art only of yesterday; what canst thou know? Didst thou see me create the world? Albert Barnes: Notes on the Bible - 1834 38:4: Where wast thou when I laid the foundations of the earth? - The first appeal is to the creation. The question here, "Where wast thou?" implies that Job was not present. He had not then an existence. He could not, therefore, have aided God, or counselled him, or understood what he was doing. How presumptuous, therefore, it was in one so short-lived to sit in judgment on the doings of him who had formed the world! How little could he expect to be able to know of him! The expression, "laid the foundations of the earth," is taken from building an edifice. The foundations are first laid, and the super-structure is then reared. It is a poetic image, and is not designed to give any intimation about the actual process by which the earth was made, or the manner in which it is sustained. If thou hast understanding - Margin, as in Hebrew "if thou knowest." That is, "Declare how it was done. Explain the manner in which the earth was formed and fixed in its place, and by which the beautiful world grew up under the hand of God." If Job could not do this, what presumption was it to speak as he had done of the divine adminisitration! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:4: Where: Pro 8:22, Pro 8:29, Pro 8:30, Pro 30:4 I: Gen 1:1; Psa 102:25, Psa 104:5; Heb 1:2, Heb 1:10 hast: Heb. knowest Job 38:5 Carl Friedrich Keil and Franz Delitzsch 38:4 4 Where wast thou when I established the earth? Say, if thou art capable of judging! 5 Who hath determined its measure, if thou knowest it, Or who hath stretched the measuring line over it? 6 Upon what are the bases of its pillars sunk in, Or who hath laid its corner-stone, 7 When the morning stars sang together And all the sons of God shouted for joy? The examination begins similarly to Job 15:7. In opposition to the censurer of God as such the friends were right, although only negatively, since their conduct was based on self-delusion, as though they were in possession of the key to the mystery of the divine government of the world. ידע בּינה signifies to understand how to judge, to possess a competent understanding, 1Chron 12:32; 2Chron 2:12, or (ידע taken not in the sense of novisse, but cognoscere) to appropriate to one's self, Prov 4:1; Is 29:24. כּי, Job 38:5, interchanges with אם (comp. Job 38:18), for כּי תדע signifies: suppose that thou knowest it, and this si forte scias is almost equivalent to an forte scis, Prov 30:4. The founding of the earth is likened altogether to that of a building constructed by man. The question: upon what are the bases of its pillars or foundations sunk (טבע, Arab. ṭb‛, according to its radical signification, to press with something flat upon something, comp. Arab. ṭbq, to lay two flat things on one another, then both to form or stamp by pressure, and to press into soft pliant stuff, or let down into, immergere, or to sink into, immergi), points to the fact of the earth hanging free in space, Job 26:7. Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the building of the temple, the laying of the foundation, Ezra 3:10, and the setting of the head-stone, Zech 4:7, were celebrated), for the angels were created before the visible world (Psychol. S. 63; Genesis, S. 105), as is indeed not taught here, but still (vid., on the other hand, Hofmann, Schriftbew. i. 400) is assumed. For בּני אלהים are, as in Job 1-2, the angels, who proceeded from God by a mode of creation which is likened to begetting, and who with Him form one πατριά (Genesis, S. 121). The "morning stars," however, are mentioned in connection with them, because between the stars and the angels, which are both comprehended in צבא השׁמים (Genesis, S. 128), a mysterious connection exists, which is manifoldly attested in Holy Scripture (vid., on the other hand, Hofm. ib. S. 318). כּוכב בּקר is the morning star which in Is 14:12 is called הילל (as extra-bibl. נגהּ) from its dazzling light, which exceeds all other stars in brightness, and בּן־שׁחר, son of the dawn, because it swims in the dawn as though it were born from it. It was just the dawn of the world coming into being, which is the subject spoken of, that gave rise to the mention of the morning star; the plur., however, does not mean the stars which came into being on that morning of the world collectively (Hofm., Schlottm.), but Lucifer with the stars his peers, as כּסילים, Is 13:10, Orion and the stars his peers. Arab. suhayl (Canopus) is used similarly as a generic name for stars of remarkable brilliancy, and in general suhêl is to the nomads and the Hauranites the symbol of what is brilliant, glorious, and beautiful; (Note: A man or woman of great beauty is called suhêli, suhelı̂je. Thus I heard a Hauranitish woman say to her companion: nahâr el-jôm nedâ, shuft ledsch (Arab. lk) wâhid Suhêli, To-day is dew, I saw a Suhêli, i.e., a very handsome man, for thee. - Wetzst.) so that even the beings of light of the first rank among the celestial spirits might be understood by כוכבי בקר. But if this ought to be the meaning, Job 38:7 and Job 38:7 would be in an inverted order. They are actual stars, whether it is intended of the sphere belonging to the earth or to the higher sphere comprehended in השׁמים, Gen 1:1. Joy and light are reciprocal notions, and the scale of the tones of joy is likened to the scale of light and colours; therefore the fulness of light, in which the morning stars shone forth all together at the founding of the earth, may symbolize one grandly harmonious song of joy. Geneva 1599 38:4 Where wast thou when I (d) laid the foundations of the earth? declare, if thou hast understanding. (d) Seeing he could not judge those things which were done so long before he was born, he was not able to comprehend all God's works: much less the secret causes of his judgments. John Gill 38:4 Where wast thou when I laid the foundations of the earth?.... The earth has foundations, and such firm ones that it cannot be moved; but what are they, since it is hung in the air on nothing! No other than the power and will of God, who laid these foundations, and the Son of God, who has created and upholds all things by the word of his power, Heb 1:3. Where was Job then? In a state of nothingness, a mere nonentity: he was not present when this amazing work of nature was done, and saw not how the Lord went about it; and yet takes upon him to dive into the secret works and ways of Providence, for which he is rebuked by this question and the following; declare, if thou hast understanding: Job had the understanding of a man in things natural and civil, and of a good man in things spiritual and divine; but he had no understanding of this, of what he is questioned about; could not declare in what place he was, and where he stood, when the earth was founded. John Wesley 38:4 Where - Thou art but of yesterday; and dost thou presume to judge of my eternal counsels! When - When I settled it as firm upon its own center as if it had been built upon the surest foundations. Robert Jamieson, A. R. Fausset and David Brown 38:4 To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; Job 15:7-8). hast--"knowest." understanding-- (Prov 4:1).
38:538:5: Ո՞վ եդ զչա՛փ դորա թէ գիտիցես. կամ ո՞վ արկ ՚ի վերայ դորա լար։ 5 Ո՞վ է սահմանել դրա չափը, եթէ գիտես, կամ ո՞վ է լար գցել դրա վրայ: 5 Եթէ գիտես՝ ըսէ՛ ո՞վ դրաւ անոր չափերը, Կամ թէ անոր վրայ լարը ո՞վ քաշեց։ Ո՞վ եդ զչափ դորա` թէ գիտիցես, կամ ո՞վ արկ ի վերայ դորա լար: 38:5: Ո՞վ եդ զչա՛փ դորա թէ գիտիցես. կամ ո՞վ արկ ՚ի վերայ դորա լար։ 5 Ո՞վ է սահմանել դրա չափը, եթէ գիտես, կամ ո՞վ է լար գցել դրա վրայ: 5 Եթէ գիտես՝ ըսէ՛ ո՞վ դրաւ անոր չափերը, Կամ թէ անոր վրայ լարը ո՞վ քաշեց։ zohrab-1805▾ eastern-1994▾ western am▾	38:538:5 Кто положил меру ей, если знаешь? или кто протягивал по ней вервь? 38:5 τίς τις.1 who?; what? ἔθετο τιθημι put; make τὰ ο the μέτρα μετρον measure αὐτῆς αυτος he; him εἰ ει if; whether οἶδας οιδα aware ἢ η or; than τίς τις.1 who?; what? ὁ ο the ἐπαγαγὼν επαγω instigate; bring on σπαρτίον σπαρτιον in; on αὐτῆς αυτος he; him 38:5 מִי־ mî- מִי who שָׂ֣ם śˈām שׂים put מְ֭מַדֶּיהָ ˈmmaddeʸhā מְמָד measurement כִּ֣י kˈî כִּי that תֵדָ֑ע ṯēḏˈāʕ ידע know אֹ֤ו ʔˈô אֹו or מִֽי־ mˈî- מִי who נָטָ֖ה nāṭˌā נטה extend עָלֶ֣יהָ ʕālˈeʸhā עַל upon קָּֽו׃ qqˈāw קָו line 38:5. quis posuit mensuras eius si nosti vel quis tetendit super eam lineamWho hath laid the measures thereof, if thou knowest or who hath stretched the line upon it? 5. Who determined the measures thereof, if thou knowest? or who stretched the line upon it? 38:5. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? 38:5. Who set its measurements, if you know, or who stretched a line over it? Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it: 38:5 Кто положил меру ей, если знаешь? или кто протягивал по ней вервь? 38:5 τίς τις.1 who?; what? ἔθετο τιθημι put; make τὰ ο the μέτρα μετρον measure αὐτῆς αυτος he; him εἰ ει if; whether οἶδας οιδα aware ἢ η or; than τίς τις.1 who?; what? ὁ ο the ἐπαγαγὼν επαγω instigate; bring on σπαρτίον σπαρτιον in; on αὐτῆς αυτος he; him 38:5 מִי־ mî- מִי who שָׂ֣ם śˈām שׂים put מְ֭מַדֶּיהָ ˈmmaddeʸhā מְמָד measurement כִּ֣י kˈî כִּי that תֵדָ֑ע ṯēḏˈāʕ ידע know אֹ֤ו ʔˈô אֹו or מִֽי־ mˈî- מִי who נָטָ֖ה nāṭˌā נטה extend עָלֶ֣יהָ ʕālˈeʸhā עַל upon קָּֽו׃ qqˈāw קָו line 38:5. quis posuit mensuras eius si nosti vel quis tetendit super eam lineam Who hath laid the measures thereof, if thou knowest or who hath stretched the line upon it? 5. Who determined the measures thereof, if thou knowest? or who stretched the line upon it? 38:5. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? 38:5. Who set its measurements, if you know, or who stretched a line over it? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:5: Who hath laid the measures thereof - Who hath adjusted its polar and equatorial distances from the center? Who hath stretched the line - Who hath formed its zones and its great circles, and adjusted the whole of its magnitude and gravity to the orbit in which it was to move, as well as its distance from that great center about which it was to revolve? These questions show the difficulty of the subject; and that there was an unfathomable depth of counsel and design in the formation of the earth. Albert Barnes: Notes on the Bible - 1834 38:5: Who hath laid the measures thereof - That is, as an architect applies his measures when he rears a house. If thou knowest - Or rather, "for thou knowest." The expression is wholly ironical, and is designed to rebuke Job's pretensions of being able to explain the divine administration. Or who hath stretched the line upon it - As a carpenter uses a line to mark out his work; see the notes at Isa 28:17. The earth is represented as a building, the plan of which was laid out beforehand, and which was then made according to the sketch of the architect. It is not, therefore, the work of chance or fate. It is laid out and constructed according to a wise plan, and in a method evincing infinite skill. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:5: laid: Job 11:9, Job 28:25; Pro 8:27; Isa 40:12, Isa 40:22 who hath stretched: Psa 19:4, Psa 78:55; Isa 34:11; Zac 2:1, Zac 2:2; Co2 10:16 Job 38:6 John Gill 38:5 Who hath laid the measures thereof, if thou knowest?.... Did God or a creature? The Lord, no doubt. He laid them out in his divine mind, and laid them forth by his divine power; who does all things by weight and measure. He fixed the dimensions of the earth, how long, how thick, and how broad it should be; he settled the borders and boundaries of it. This Job might know that the Lord did; but he laid them, and what they are that are laid, he knew not. Mathematicians pretend to give us the circumference and diameter of the earth; but in their accounts are not agreed, but widely differ; which shows they are at no certainty about them (e); and Job and the men of his age might be still less knowing: though the words may be rendered, "for thou knowest" (f); surely such a knowing man as thou art must needs know this and so are a severe sarcasm upon him; or who hath stretched the line upon it? The measuring line being formed according to rule, with exact symmetry and proportion. This may be the same with the circle of the earth, and the compass set upon the face of the deep or terraqueous globe, Prov 8:27. And with the same exactness and just proportion are the ways and works of Providence, which Job ought to have acquiesced in as being well and wisely done. (e) The mathematicians in Aristotle's time reckoned the breadth of the earth a little less than forty myriads of furlongs, and the length of it seventy myriads. Aristot. de Mundo, c. 3. Vid. Plin. Nat. Hist. l. 2. c. 108, 109. According to the moderns, the circumference of the earth is 25,031.5 of our statute miles, and its diameter 7967 such miles. See Chamber's Dictionary on the word "Earth". (f) "quadoquidem", Junius & Tremellius, Piscator; "quia", Michaelis; "nam", Schultens; so Broughton. John Wesley 38:5 Measures - Who hath prescribed how long and broad and deep it should be. Line - the measuring line to regulate all its dimensions. Robert Jamieson, A. R. Fausset and David Brown 38:5 measures--of its proportions. Image from an architect's plans of a building. line--of measurement (Is 28:17). The earth is formed on an all-wise plan.
38:638:6: Յէ՞ր վերայ հաստատեցան աղխք դորա. ո՞վ է որ արկ զվէմն անկեան ՚ի դմա։ 6 Ինչի՞ վրայ է հաստատուել օղակը դրա, ո՞վ է դրել անկիւնաքարը դրա: 6 Անոր հիմերը ինչի՞ վրայ հաստատուած են, Կամ թէ անոր անկիւնին քարը ո՞վ դրաւ, Յէ՞ր վերայ հաստատեցան ^[370]աղխք դորա, ո՞վ է որ արկ զվէմն անկեան ի դմա: 38:6: Յէ՞ր վերայ հաստատեցան աղխք դորա. ո՞վ է որ արկ զվէմն անկեան ՚ի դմա։ 6 Ինչի՞ վրայ է հաստատուել օղակը դրա, ո՞վ է դրել անկիւնաքարը դրա: 6 Անոր հիմերը ինչի՞ վրայ հաստատուած են, Կամ թէ անոր անկիւնին քարը ո՞վ դրաւ, zohrab-1805▾ eastern-1994▾ western am▾	38:638:6 На чем утверждены основания ее, или кто положил краеугольный камень ее, 38:6 ἐπὶ επι in; on τίνος τις.1 who?; what? οἱ ο the κρίκοι κρικος he; him πεπήγασιν πηγνυμι pitch τίς τις.1 who?; what? δέ δε though; while ἐστιν ειμι be ὁ ο the βαλὼν βαλλω cast; throw λίθον λιθος stone γωνιαῖον γωνιαιος in; on αὐτῆς αυτος he; him 38:6 עַל־ ʕal- עַל upon מָ֭ה ˈmā מָה what אֲדָנֶ֣יהָ ʔᵃḏānˈeʸhā אֶדֶן pedestal הָטְבָּ֑עוּ hoṭbˈāʕû טבע sink אֹ֥ו ʔˌô אֹו or מִֽי־ mˈî- מִי who יָ֝רָ֗ה ˈyārˈā ירה cast אֶ֣בֶן ʔˈeven אֶבֶן stone פִּנָּתָֽהּ׃ pinnāṯˈāh פִּנָּה corner 38:6. super quo bases illius solidatae sunt aut quis dimisit lapidem angularem eiusUpon what are its bases grounded? or who laid the corner stone thereof, 6. Whereupon were the foundations thereof fastened? or who laid the corner stone thereof; 38:6. Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; 38:6. Upon what have its bases been grounded, and who set forth its cornerstone, Whereupon are the foundations thereof fastened? or who laid the corner stone thereof: 38:6 На чем утверждены основания ее, или кто положил краеугольный камень ее, 38:6 ἐπὶ επι in; on τίνος τις.1 who?; what? οἱ ο the κρίκοι κρικος he; him πεπήγασιν πηγνυμι pitch τίς τις.1 who?; what? δέ δε though; while ἐστιν ειμι be ὁ ο the βαλὼν βαλλω cast; throw λίθον λιθος stone γωνιαῖον γωνιαιος in; on αὐτῆς αυτος he; him 38:6 עַל־ ʕal- עַל upon מָ֭ה ˈmā מָה what אֲדָנֶ֣יהָ ʔᵃḏānˈeʸhā אֶדֶן pedestal הָטְבָּ֑עוּ hoṭbˈāʕû טבע sink אֹ֥ו ʔˌô אֹו or מִֽי־ mˈî- מִי who יָ֝רָ֗ה ˈyārˈā ירה cast אֶ֣בֶן ʔˈeven אֶבֶן stone פִּנָּתָֽהּ׃ pinnāṯˈāh פִּנָּה corner 38:6. super quo bases illius solidatae sunt aut quis dimisit lapidem angularem eius Upon what are its bases grounded? or who laid the corner stone thereof, 6. Whereupon were the foundations thereof fastened? or who laid the corner stone thereof; 38:6. Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; 38:6. Upon what have its bases been grounded, and who set forth its cornerstone, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:6: Whereupon are the foundations thereof fastened? - How does it continue to revolve in the immensity of space? What supports it? Has it foundations like a building, and is it fastened with a key-stone, to keep the mighty fabric in union? Albert Barnes: Notes on the Bible - 1834 38:6: Whereupon are the foundations - Margin, "sockets." The Hebrew word (אדן 'eden) means "a basis," as of a column, or a pedestal; and then also the foundation of a building. The language here is evidently figurative, comparing the earth with an edifice. In building a house, the securing of a proper foundation is essential to its stability; and here God represents himself as rearing the earth on the most permanent and solid basis. The word is not used in the sense of sockets, as it is in the margin. Fastened - Margin, "made to sink." The margin rather expresses the sense of the Hebrew word הטבעוּ hā ṭ â ba‛ û. It is rendered "sink" and "sunk" in Psa 69:2, Psa 69:14; Psa 9:15; Lam 2:9; Jer 38:6, Jer 38:22; "drowned" in Exo 15:4; and were settled in Pro 8:25. The word does not elsewhere occur in the Scriptures, and the pRev_ailing sense is that of "sinking," or "settling down," and hence, to "impress" - as a seal "settles down" into wax. The reference here is to a foundation-stone that sinks or settles down into clay or mire until it becomes solid. Or who laid the corner stone thereof - Still an allusion to a building. The cornerstone sustains the principal weight of an edifice, as the weight of two walls is concentrated on it, and hence, it is of such importance that it should be solid and firmly fixed. The question proposed for the solution of Job is, On what the earth is founded? On this question a great variety of opinions waft entertained by the ancients, and of course no correct solution could be given of the difficulty. It was not known that it was suspended and held in its place by the laws of gravitation. The meaning here is, that if Job could not solve this inquiry, he ought not to presume to sit in judgment on the government of God, and to suppose that he was qualified to judge of his secret counsels. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:6: Whereupon: Job 26:7; Sa1 2:8; Psa 24:2, Psa 93:1, Psa 104:5; Zac 12:1; Pe2 3:5 foundations: Heb. sockets, Exo 26:18-25 fastened: Heb. made to sink, or, Psa 118:22, Psa 144:12; Isa 28:16; Eph 2:20, Eph 2:21 Job 38:7 John Gill 38:6 Whereupon are the foundations thereof fastened?.... Or the pillars of it, as Ben Gersom interprets it; see Ps 75:3; and which Aben Ezra understands of the mountains: but be they what they may, on what can they be fastened or sunk into, when the earth hangs on nothing, and there is nothing visible to support it, nothing but the mighty hand of God? or who laid the corner stone thereof? which unites, cements, and keeps the fabric together, and is the ornament and beauty of it; but who can tell what that is? Aben Ezra interprets it of the point or centre of the earth. John Wesley 38:6 Foundations - This strong and durable building hath no foundations but God's power, which hath marvelously established it upon itself. Cornerstone - By which the several walls are joined and fastened together, and in which, next to the foundations, the stability of a building consists. The sense is, who was it that built this goodly fabrick, and established it so firmly that it cannot be moved. Robert Jamieson, A. R. Fausset and David Brown 38:6 foundations--not "sockets," as Margin. fastened--literally, "made to sink," as a foundation-stone let down till it settles firmly in the clay (Job 26:7). Gravitation makes and keeps the earth a sphere.
38:738:7: Յորժամ եղեն աստեղք ծերք, ամենայն հրեշտակք աստեղաց օրհնեցին զիս մեծաձայն. ※ եւ ամենայն հրեշտակք իմ գովեցին[9497]։ [9497] ՚Ի լուս՛՛. ՚ի վերայ՝ ծերք, նշանակի՝ ցիրք ըստ որում առնեն եւ այլ բազումք յօրինակաց։ 7 Երբ աստղերը ցիրուցան եղան[27], աստղերի բոլոր հրեշտակները մեծաձայն օրհնեցին ինձ, իմ բոլոր հրեշտակներն էլ գովեցին:[27] 27. Գրաբար բնագրում՝ եղեն ծերք - ծեր եղան (ծերացան): 7 Երբ առաւօտեան աստղերը մէկտեղ փառաբանութիւն կ’ընէին Ու երբ Աստուծոյ բոլոր որդիները ցնծութեամբ կ’աղաղակէին։ Յորժամ ^[371]եղեն աստեղք ծերք, ամենայն հրեշտակք աստեղաց օրհնեցին զիս մեծաձայն, եւ ամենայն հրեշտակք իմ գովեցին: 38:7: Յորժամ եղեն աստեղք ծերք, ամենայն հրեշտակք աստեղաց օրհնեցին զիս մեծաձայն. ※ եւ ամենայն հրեշտակք իմ գովեցին[9497]։ [9497] ՚Ի լուս՛՛. ՚ի վերայ՝ ծերք, նշանակի՝ ցիրք ըստ որում առնեն եւ այլ բազումք յօրինակաց։ 7 Երբ աստղերը ցիրուցան եղան[27], աստղերի բոլոր հրեշտակները մեծաձայն օրհնեցին ինձ, իմ բոլոր հրեշտակներն էլ գովեցին: [27] 27. Գրաբար բնագրում՝ եղեն ծերք - ծեր եղան (ծերացան): 7 Երբ առաւօտեան աստղերը մէկտեղ փառաբանութիւն կ’ընէին Ու երբ Աստուծոյ բոլոր որդիները ցնծութեամբ կ’աղաղակէին։ zohrab-1805▾ eastern-1994▾ western am▾	38:738:7 при общем ликовании утренних звезд, когда все сыны Божии восклицали от радости? 38:7 ὅτε οτε when ἐγενήθησαν γινομαι happen; become ἄστρα αστρον constellation ᾔνεσάν αινεω sing praise με με me φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud πάντες πας all; every ἄγγελοί αγγελος messenger μου μου of me; mine 38:7 בְּ bᵊ בְּ in רָן־ ron- רנן cry of joy יַ֭חַד ˈyaḥaḏ יַחַד gathering כֹּ֣וכְבֵי kˈôḵᵊvê כֹּוכָב star בֹ֑קֶר vˈōqer בֹּקֶר morning וַ֝ ˈwa וְ and יָּרִ֗יעוּ yyārˈîʕû רוע shout כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 38:7. cum me laudarent simul astra matutina et iubilarent omnes filii DeiWhen the morning stars praised me together, and all the sons of God made a joyful melody? 7. When the morning stars sang together, and all the sons of God shouted for joy? 38:7. When the morning stars sang together, and all the sons of God shouted for joy? 38:7. when the morning stars praised me together, and all the sons of God made a joyful noise? When the morning stars sang together, and all the sons of God shouted for joy: 38:7 при общем ликовании утренних звезд, когда все сыны Божии восклицали от радости? 38:7 ὅτε οτε when ἐγενήθησαν γινομαι happen; become ἄστρα αστρον constellation ᾔνεσάν αινεω sing praise με με me φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud πάντες πας all; every ἄγγελοί αγγελος messenger μου μου of me; mine 38:7 בְּ bᵊ בְּ in רָן־ ron- רנן cry of joy יַ֭חַד ˈyaḥaḏ יַחַד gathering כֹּ֣וכְבֵי kˈôḵᵊvê כֹּוכָב star בֹ֑קֶר vˈōqer בֹּקֶר morning וַ֝ ˈwa וְ and יָּרִ֗יעוּ yyārˈîʕû רוע shout כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 38:7. cum me laudarent simul astra matutina et iubilarent omnes filii Dei When the morning stars praised me together, and all the sons of God made a joyful melody? 7. When the morning stars sang together, and all the sons of God shouted for joy? 38:7. When the morning stars sang together, and all the sons of God shouted for joy? 38:7. when the morning stars praised me together, and all the sons of God made a joyful noise? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:7: When the morning stars sang together - This must refer to some intelligent beings who existed before the creation of the visible heavens and earth: and it is supposed that this and the following clause refer to the same beings; that by the sons of God, and the morning stars, the angelic host is meant; as they are supposed to be first, though perhaps not chief, in the order of creation. For the latter clause the Chaldee has, "All the troops of angels." Perhaps their creation may be included in the term heavens, Gen 1:1 : "In the beginning God created the heavens and the earth." These witnessed the progress of the creation; and, when God had finished his work, celebrated his wisdom and power in the highest strains. Albert Barnes: Notes on the Bible - 1834 38:7: When the morning-stars - There can be little doubt that angelic beings are intended here, though some have thought that the stars literally are referred to, and that they seemed to unite in a chorus of praise when another world was added to their number. The Vulgate renders it, astra matutina, morning-stars; the Septuagint, ὅτε ἐγενήθηναι ἄστρα hote egenē thē nai astra - " when the stars were made:" the Chaldee, "the stars of the zephyr," or "morning" - צפר כוכבי. The comparison of a prince, a monarch, or an angel, with a star, is not uncommon; compare the notes at isa 14. The expression "the morning-stars" is used on account of the beauty of the principal star which, at certain seasons of the year, leads on the morning. It is applied naturally to those angelic beings that are of distinguished glory and rank in heaven. That it refers to the angels, seems to be evident from the connection; and this interpretation is demanded in order to correspond with the phrase "sons of God" in the other member of the verse. Sang together - United in a grand chorus or concert of praise. It was usual to celebrate the laying of a cornerstone, or the completion of an edifice, by rejoicing; see Zac 4:7; Ezr 3:10. And all the sons of God - Angels - called the sons of God from their resemblance to him, or their being created by him. Shouted for joy - That is, they joined in praise for so glorious a work as the creation of a new world. They saw that it was an event which was fitted to honor God. It was a new manifestation of his goodness and power; it was an enlargement of his empire; it was an exhibition of benevolence that claimed their gratitude. The expression in this verse is one of uncommon, perhaps of unequalled beauty. The time referred to is at the close of the creation of the earth, for the whole account relates to the formation of this world, and not of the stars. At that period, it is clear that other worlds had been made, and that there were holy beings then in existence who were of such a rank as appropriately to be called "morning-stars" and "sons of God." It is a fair inference therefore, that the "whole" of the universe was not made at once, and that the earth is one of the last of the worlds which have been called into being. No one can demonstrate that the work of creation may not now be going on in some remote part of the universe, nor that God may not yet form many more worlds to be the monuments of his wisdom and goodness, and to give occasion for augmented praise. Who can tell but that this process may be carried on foRev_er, and that new worlds and systems may continue to start into being, and there be continually new displays of this inexhaustible goodness and wisdom of the Creator? When this world was made, there was occasion for songs of praise among the angels. It was a beautiful world. All was pure, and lovely, and holy. Man was made like his God, and everything was full of love. Surveying the beautiful scene, as the world arose under the plastic hand of the Almighty - its hills, and vales, and trees, and flowers, and animals, there was occasion for songs and rejoicings in heaven. Could the angels have foreseen, as perhaps they did, what was to occur here, there was also occasion for songs of praise such as would exist in the creation of no other world. This was to be the world of redeeming love; this the world where the Son of God was to become incarnate and die for sinners; this the world where an immense host was to be redeemed to praise God in a song unknown to the angels - the song of redemption, in the sweet notes which shall ascend from the lips of those who shall have been ransomed from death by the great work of the atonement. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:7: the morning: Rev 2:28, Rev 22:16 the sons: Job 1:6, Job 2:1; Psa 104:4; Rev 5:11 shouted: Ezr 3:11, Ezr 3:12; Zac 4:7 Job 38:8 Geneva 1599 38:7 When the morning stars (e) sang together, and all the (f) sons of God shouted for joy? (e) The stars and dumb creatures are said to praise God, because his power, wisdom and goodness is manifest and known in it. (f) Meaning the angels. John Gill 38:7 When the morning stars sang together,.... Either all the stars in a literal sense; for though, strictly speaking, there is but one morning star, yet all may be called so, because early created in the morning of the world; and are all stars of light, shine till the morning; and it is observed by some, that the nearer the morning the brighter they shine: and these in their way sing the praises of God, and set forth the glory of his perfections, and occasion songs of praise in men; see Ps 148:3. Or figuratively, either angels, as most interpret them, comparable to stars for their glory, purity, and light, for their constancy, permanency, and numbers: or good men, particularly ministers of the word, and angels of the churches; who are stars in Christ's right hand, Rev_ 1:20; but the principal morning star is Christ himself, Rev_ 22:16; and all the sons of God shouted for joy; which are usually understood of angels also, so the Targum; who are the sons of God, not by birth, as Christ, nor by adoption, as saints; but by creation, as Adam, Lk 3:38. And because they bear some likeness to God, as holy spirits, and honour and obey him in doing his will; though the character of sons of God, as distinct from the children of men, given to professors of religion, obtained before the times of Job; see Gen 6:2; and who might be said to sing together, and shout for joy, when they met for social worship; see Job 1:6; and especially when any fresh discoveries were made to them of the Messiah, and salvation by him. Thus Abraham, one of these sons of God, saw Christ's day and was glad, and shouted for joy, Jn 8:56. For these words are not necessarily to be restrained to the laying of the foundation and cornerstone of the earth, as our version directs; though indeed the angels then might be present, being created as soon as the heavens were, and with the stars, as Capellus on this place observes; and rejoiced, when the foundations of the earth were laid, on beholding such a display of the power, wisdom, and goodness of God therein; and which may be said of them, in allusion to what is done at the laying of the foundation of any building of note; see Ezra 3:10; for it may be repeated from Job 38:4; "where wast thou when the morning stars", &c. and so may refer to any rejoicing, whether of angels or men, before the times of Job, at which he was not present. John Wesley 38:7 Stars - The angels, who may well be called morning - stars, because of their excellent lustre and glory. Sons of God - The angels called the sons of God, because they had their whole being from him, and because they were made partakers of his Divine and glorious image. Shouted - Rejoiced in and blessed God for his works, whereby he intimates, that they neither did advise or any way assist him, nor dislike or censure any of his works, as Job had presumed to do. Robert Jamieson, A. R. Fausset and David Brown 38:7 So at the founding of Zerubbabel's temple (Ezra 3:10-13). So hereafter at the completion of the Church, the temple of the Holy Ghost (Zech 4:7); as at its foundation (Lk 2:13-14). morning stars--especially beautiful. The creation morn is appropriately associated with these, it being the commencement of this world's day. The stars are figuratively said to sing God's praises, as in Ps 19:1; Ps 148:3. They are symbols of the angels, bearing the same relation to our earth, as angels do to us. Therefore they answer to "sons of God," or angels, in the parallel. See on Job 25:5.
38:838:8: ※ Փակեցի՛ զծով դրամբք, յորժամ ծնաւ յորովայնէ մօր իւրոյ ելանել։ 8 Ծովը փակեցի դարպասներով, երբ այն իր մօր որովայնից ծնուեց դուրս եկաւ: 8 Նաեւ ծովը՝ որովայնէն յարձակելով ելած ժամանակը՝ Ո՞վ գոցեց զանիկա դռներով, Փակեցի`` զծով դրամբք, յորժամ ծնաւ յորովայնէ մօր իւրոյ ելանել: 38:8: ※ Փակեցի՛ զծով դրամբք, յորժամ ծնաւ յորովայնէ մօր իւրոյ ելանել։ 8 Ծովը փակեցի դարպասներով, երբ այն իր մօր որովայնից ծնուեց դուրս եկաւ: 8 Նաեւ ծովը՝ որովայնէն յարձակելով ելած ժամանակը՝ Ո՞վ գոցեց զանիկա դռներով, zohrab-1805▾ eastern-1994▾ western am▾	38:838:8 Кто затворил море воротами, когда оно исторглось, вышло как бы из чрева, 38:8 ἔφραξα φρασσω restrain δὲ δε though; while θάλασσαν θαλασσα sea πύλαις πυλη gate ὅτε οτε when ἐμαίμασσεν μαιμασσω from; out of κοιλίας κοιλια insides; womb μητρὸς μητηρ mother αὐτῆς αυτος he; him ἐκπορευομένη εκπορευομαι emerge; travel out 38:8 וַ wa וְ and יָּ֣סֶךְ yyˈāseḵ סכך block בִּ bi בְּ in דְלָתַ֣יִם ḏᵊlāṯˈayim דֶּלֶת door יָ֑ם yˈom יָם sea בְּ֝ ˈbᵊ בְּ in גִיחֹ֗ו ḡîḥˈô גיח burst forth מֵ mē מִן from רֶ֥חֶם rˌeḥem רֶחֶם womb יֵצֵֽא׃ yēṣˈē יצא go out 38:8. quis conclusit ostiis mare quando erumpebat quasi de vulva procedensWho shut up the sea with doors, when it broke forth as issuing out of the womb: 8. shut up the sea with doors, when it brake forth, it had issued out of the womb; 38:8. Or [who] shut up the sea with doors, when it brake forth, [as if] it had issued out of the womb? 38:8. Who enclosed the sea with doors, when it broke forth as if issuing from the womb, Or [who] shut up the sea with doors, when it brake forth, [as if] it had issued out of the womb: 38:8 Кто затворил море воротами, когда оно исторглось, вышло как бы из чрева, 38:8 ἔφραξα φρασσω restrain δὲ δε though; while θάλασσαν θαλασσα sea πύλαις πυλη gate ὅτε οτε when ἐμαίμασσεν μαιμασσω from; out of κοιλίας κοιλια insides; womb μητρὸς μητηρ mother αὐτῆς αυτος he; him ἐκπορευομένη εκπορευομαι emerge; travel out 38:8 וַ wa וְ and יָּ֣סֶךְ yyˈāseḵ סכך block בִּ bi בְּ in דְלָתַ֣יִם ḏᵊlāṯˈayim דֶּלֶת door יָ֑ם yˈom יָם sea בְּ֝ ˈbᵊ בְּ in גִיחֹ֗ו ḡîḥˈô גיח burst forth מֵ mē מִן from רֶ֥חֶם rˌeḥem רֶחֶם womb יֵצֵֽא׃ yēṣˈē יצא go out 38:8. quis conclusit ostiis mare quando erumpebat quasi de vulva procedens Who shut up the sea with doors, when it broke forth as issuing out of the womb: 8. shut up the sea with doors, when it brake forth, it had issued out of the womb; 38:8. Or [who] shut up the sea with doors, when it brake forth, [as if] it had issued out of the womb? 38:8. Who enclosed the sea with doors, when it broke forth as if issuing from the womb, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-11. Внесением подобной же гармонии сопровождалось упорядочение водной стихии. Ей, вышедшей из недр земли и готовой разлиться по ее поверхности, были поставлены непреодолимые препятствия в виде берегов, дальше которых она не может идти. Adam Clarke: Commentary on the Bible - 1831 38:8: Who shut up the sea with doors - Who gathered the waters together into one place, and fixed the sea its limits, so that it cannot overpass them to inundate the earth? When it brake forth, as if it had issued out of the womb? - This is a very fine metaphor. The sea is represented as a newly born infant issuing from the womb of the void and formless chaos; and the delicate circumstance of the liquor amnii, which bursts out previously to the birth of the foetus, alluded to. The allusion to the birth of a child is carried on in the next verse. Albert Barnes: Notes on the Bible - 1834 38:8: Or who shut up the sea with doors - This refers also to the act of the creation, and to the fact that God fixed limits to the raging of the ocean. The word "doors" is used here rather to denote gates, such as are made to shut up water in a dam. The Hebrew word properly refers, in the dual form which is used here דלתים delethiym), to "double doors," or to folding doors, and is also applied to the gates of a city; Deu 3:5; Sa1 23:7; Isa 45:1. The idea is, that the floods were bursting forth from the abyss or the center of the earth, and were checked by placing gates or doors which restrained them. Whether this is designed to be a poetic or a real description of what took place at the creation, it is not easy to determine. Nothing forbids the idea that something like this may have occurred when the waters in the earth were pouring forth tumultuously, and when they were restrained by obstructions placed there by the hand of God, as if he had made gates through which they could pass only when he should open them. This supposition also would accord well with the account of the flood in Gen 7:11, where it is said that "the fountains of the great deep were broken up," as if those flood-gates had been opened, or the obstructions which God had placed there had been suffered to be broken through, and the waters of their own accord flowed over the world. We know as yet too little of the interior of the earth, to ascertain whether this is to be understood as a literal description of what actually occurred. When it brake forth, as if it had issued out of the womb - All the images here are taken from child-birth. The ocean is represented as being born, and then as invested with clouds and darkness as its covering and its swaddling-bands. The image is a bold one, and I do not know that it is any where else applied to the formation of the ocean. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:8: who: Job 38:10; Gen 1:9; Psa 33:7, Psa 104:9; Pro 8:29; Jer 5:22 out: Job 38:29 Job 38:9 Carl Friedrich Keil and Franz Delitzsch 38:8 8 And who shut up the sea with doors, When it broke through, issued from the womb, 9 When I put clouds round it as a garment, And thick mist as its swaddling clothes, 10 And I broke for it my bound, And set bars and doors, 11 And said: Hitherto come, and no further, And here be thy proud waves stayed!? The state of תהו ובהו was the first half, and the state of תהום the second half of the primeval condition of the forming earth. The question does not, however, refer to the תהום, in which the waters of the sky and the waters of the earth were as yet not separated, but, passing over this intermediate condition of the forming earth, to the sea, the waters of which God shut up as by means of a door and bolt, when, first enshrouded in thick mist (which has remained from that time one of its natural peculiarities), and again and again manifesting its individuality, it broke forth (גּיח of the foetus, as Ps 22:10) from the bowels of the, as yet, chaotic earth. That the sea, in spite of the flatness of its banks, does not flow over the land, is a work of omnipotence which broke over it, i.e., restraining it, a fixed bound (חק as Job 26:10; Prov 8:29; Jer 5:22, = גּבוּל, Ps 104:9), viz., the steep and rugged walls of the basin of the sea, and which thereby established a firm barrier behind which it should be kept. Instead of וּפה, Josh 18:8, Job 38:11 has the Chethib וּפא. חק is to be understood with ישׁית, and "one set" is equivalent to the passive (Ges. 137*): let a bound be set (comp. שׁת, Hos 6:11, which is used directly so) against the proud rising of thy waves. John Gill 38:8 Or who shut up the sea with doors,.... From the earth the transition is to the sea, according to the order of the creation; and this refers not to the state and case of the sea as at the flood, of which some interpret it, but as at its first creation; and it is throughout this account represented as an infant, and here first as in embryo, shut up in the bowels of the earth, where it was when first created with it, as an infant shut up in its mother's womb, and with the doors of it; see Job 3:10; the bowels of the earth being the storehouses where God first laid up the deep waters, Ps 33:7; and when the chaos, the misshapen earth, was like a woman big with child; when it brake forth out of the abyss, as the Targum, with force and violence, as Pharez broke out of his mother's womb; for which reason he had his name given, which signifies a breach, Gen 38:29; so it follows, as if it had issued out of the womb; as a child out of its mother's womb; so the sea burst forth and issued out of the bowels of the earth, and covered it all around, as in Ps 104:6; and now it was that the Spirit of God moved upon the face of the waters, before they were drained off the earth; this was the first open visible production of the sea, and nay be called the birth of it; see Gen 1:2. Something like this the Heathen philosopher Archelaus had a notion of, who says (g), the sea was shut up in hollow places, and was as it were strained through the earth. (g) Laert. Vit. Philosoph. l. 2. p. 99. John Wesley 38:8 Doors - Who was it, that set bounds to the vast and raging ocean, and shut it up, as it were with doors within its proper place, that it might not overflow the earth? Break forth - From the womb or bowels of the earth, within which the waters were for the most part contained, and out of which they were by God's command brought forth into the channel which God had appointed for them. Robert Jamieson, A. R. Fausset and David Brown 38:8 doors--floodgates; these when opened caused the flood (Gen 8:2); or else, the shores. womb--of chaos. The bowels of the earth. Image from childbirth (Job 38:8-9; Ezek 32:2; Mic 4:10). Ocean at its birth was wrapped in clouds as its swaddling bands.
38:938:9: Եդի՛ նմա զմէգ ՚ի հանդերձ, եւ զմառախուղ նմա ՚ի խանձարուրս։ 9 Մէգը նրան իբրեւ հանդերձ սահմանեցի, մառախուղը՝ իբրեւ խանձարուր: 9 Երբ ամպը անոր հանդերձ դրի Ու մէգը՝ խանձարուր ^[372]Եդի նմա զմէգ ի հանդերձ, եւ զմառախուղ նմա ի խանձարուրս: 38:9: Եդի՛ նմա զմէգ ՚ի հանդերձ, եւ զմառախուղ նմա ՚ի խանձարուրս։ 9 Մէգը նրան իբրեւ հանդերձ սահմանեցի, մառախուղը՝ իբրեւ խանձարուր: 9 Երբ ամպը անոր հանդերձ դրի Ու մէգը՝ խանձարուր zohrab-1805▾ eastern-1994▾ western am▾	38:938:9 когда Я облака сделал одеждою его и мглу пеленами его, 38:9 ἐθέμην τιθημι put; make δὲ δε though; while αὐτῇ αυτος he; him νέφος νεφος cloud mass ἀμφίασιν αμφιασις fog δὲ δε though; while αὐτὴν αυτος he; him ἐσπαργάνωσα σπαργανοω bundle up 38:9 בְּ bᵊ בְּ in שׂוּמִ֣י śûmˈî שׂים put עָנָ֣ן ʕānˈān עָנָן cloud לְבֻשֹׁ֑ו lᵊvušˈô לְבוּשׁ clothing וַ֝ ˈwa וְ and עֲרָפֶ֗ל ʕᵃrāfˈel עֲרָפֶל darkness חֲתֻלָּתֹֽו׃ ḥᵃṯullāṯˈô חֲתֻלָּה swaddling band 38:9. cum ponerem nubem vestimentum eius et caligine illud quasi pannis infantiae obvolveremWhen I made a cloud the garment thereof, and wrapped it in a mist as in swaddling bands? 9. When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, 38:9. When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, 38:9. when I stationed a cloud as its garment and wrapped it in a mist as if swaddling an infant? When I made the cloud the garment thereof, and thick darkness a swaddlingband for it: 38:9 когда Я облака сделал одеждою его и мглу пеленами его, 38:9 ἐθέμην τιθημι put; make δὲ δε though; while αὐτῇ αυτος he; him νέφος νεφος cloud mass ἀμφίασιν αμφιασις fog δὲ δε though; while αὐτὴν αυτος he; him ἐσπαργάνωσα σπαργανοω bundle up 38:9 בְּ bᵊ בְּ in שׂוּמִ֣י śûmˈî שׂים put עָנָ֣ן ʕānˈān עָנָן cloud לְבֻשֹׁ֑ו lᵊvušˈô לְבוּשׁ clothing וַ֝ ˈwa וְ and עֲרָפֶ֗ל ʕᵃrāfˈel עֲרָפֶל darkness חֲתֻלָּתֹֽו׃ ḥᵃṯullāṯˈô חֲתֻלָּה swaddling band 38:9. cum ponerem nubem vestimentum eius et caligine illud quasi pannis infantiae obvolverem When I made a cloud the garment thereof, and wrapped it in a mist as in swaddling bands? 9. When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, 38:9. When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, 38:9. when I stationed a cloud as its garment and wrapped it in a mist as if swaddling an infant? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:9: When I make the cloud the garment - Alluding to the cloth in which the new-born infant is first received. The cloud was the same to the newly raised vapor, as the above recipient to the new-born child. And thick darkness a swaddlingband for it - Here is also an allusion to the first dressings of the new-born child: it is swathed in order to support the body, too tender to bear even careful handling without some medium between the hand of the nurse and the flesh of the child. "The image," says Mr. Good, "is exquisitely maintained: the new-born ocean is represented as issuing from the womb of chaos; and its dress is that of the new-born infant." There is here an allusion also to the creation, as described in Gen 1:1, Gen 1:2. Darkness is there said to be on the face of the Deep. Here it is said, the thick darkness was a swaddlingband for the new-born Sea. Albert Barnes: Notes on the Bible - 1834 38:9: When I made the cloud the garment thereof - Referring to the garment in which the new-born infant is wrapped up. This image is one of great beauty. It is that of the vast ocean just coming into being, with a cloud resting upon it and covering it. Thick darkness envelopes it, and it is swathed in mists; compare Gen 1:2," And darkness was upon the face of the deep." The time here referred to is that before the light of the sun arose upon the earth, before the dry land appeared, and before annuals and people had been formed. Then the new-born ocean lay carefully enveloped in clouds and darkness under the guardian care of God. The dark night rested upon it, and the mists hovered over it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:9: thick: Gen 1:2 Job 38:10 Geneva 1599 38:9 When I made the cloud the garment thereof, and thick darkness a (g) swaddlingband for it, (g) As though the great sea was but as a little baby in the hands of God to turn to and fro. John Gill 38:9 When I made the cloud the garment thereof,.... For this newborn babe, the sea; and thick darkness a swaddling band for it; which was the case of the sea when it burst out of the bowels of the earth and covered it, for then darkness was upon the face of the deep, a dark, foggy, misty air, Gen 1:2; and this was before its separation from the land, and in this order it stands in this account; though since, clouds, fogs, and mists, which rise out of the sea, are as garments to it, and cover it at times, and the surrounding atmosphere, as it presses the whole terraqueous globe, and keeps the parts of the earth together, so the waters of the sea from spilling out; and these are the garments and the swaddling bands with which the hands and arms of this big and boisterous creature are wreathed; it is said of the infant in Ezek 16:4 that it was neither "salted nor swaddled at all"; but both may be said of the sea; that it is salted is sufficiently known, and that it is swaddled is here affirmed; but who except the Lord Almighty could do this? and who has managed, and still does and can manage, this unruly creature, as easily as a nurse can turn about and swaddle a newborn babe upon her lap. John Wesley 38:9 The cloud - When I covered it with vapours and clouds which rise out of the sea, and hover above it, and cover it like a garment. Darkness - Black and dark clouds. Swaddling band - Having compared the sea to a new - born infant, he continues the metaphor, and makes the clouds as swaddling - bands, to keep it within its bounds: though indeed neither clouds, nor air, nor sands, nor shores, can bound the sea, but God alone.
38:1038:10: Եդի՛ նմա սահմանս՝ եդեալ փականս եւ դրունս։ 10 Սահմաններ դրեցի նրա համար՝ փականքներ ու դարպասներ, եւ ասացի. 10 Եւ անոր վրայ իմ հրամաններս հաստատելով՝ Անոր փականք ու դռներ դրի Եդի նմա սահմանս` եդեալ փականս եւ դրունս: 38:10: Եդի՛ նմա սահմանս՝ եդեալ փականս եւ դրունս։ 10 Սահմաններ դրեցի նրա համար՝ փականքներ ու դարպասներ, եւ ասացի. 10 Եւ անոր վրայ իմ հրամաններս հաստատելով՝ Անոր փականք ու դռներ դրի zohrab-1805▾ eastern-1994▾ western am▾	38:1038:10 и утвердил ему Мое определение, и поставил запоры и ворота, 38:10 ἐθέμην τιθημι put; make δὲ δε though; while αὐτῇ αυτος he; him ὅρια οριον frontier περιθεὶς περιτιθημι put around / on κλεῖθρα κλειθρον and; even πύλας πυλη gate 38:10 וָ wā וְ and אֶשְׁבֹּ֣ר ʔešbˈōr שׁבר break עָלָ֣יו ʕālˈāʸw עַל upon חֻקִּ֑י ḥuqqˈî חֹק portion וָֽ֝ ˈwˈā וְ and אָשִׂ֗ים ʔāśˈîm שׂים put בְּרִ֣יחַ bᵊrˈîₐḥ בְּרִיחַ bar וּ û וְ and דְלָתָֽיִם׃ ḏᵊlāṯˈāyim דֶּלֶת door 38:10. circumdedi illud terminis meis et posui vectem et ostiaI set my bounds around it, and made it bars and doors: 10. And prescribed for it my decree, and set bars and doors, 38:10. And brake up for it my decreed [place], and set bars and doors, 38:10. I encircled it with my limits, and I positioned its bars and doors. And brake up for it my decreed [place], and set bars and doors: 38:10 и утвердил ему Мое определение, и поставил запоры и ворота, 38:10 ἐθέμην τιθημι put; make δὲ δε though; while αὐτῇ αυτος he; him ὅρια οριον frontier περιθεὶς περιτιθημι put around / on κλεῖθρα κλειθρον and; even πύλας πυλη gate 38:10 וָ wā וְ and אֶשְׁבֹּ֣ר ʔešbˈōr שׁבר break עָלָ֣יו ʕālˈāʸw עַל upon חֻקִּ֑י ḥuqqˈî חֹק portion וָֽ֝ ˈwˈā וְ and אָשִׂ֗ים ʔāśˈîm שׂים put בְּרִ֣יחַ bᵊrˈîₐḥ בְּרִיחַ bar וּ û וְ and דְלָתָֽיִם׃ ḏᵊlāṯˈāyim דֶּלֶת door 38:10. circumdedi illud terminis meis et posui vectem et ostia I set my bounds around it, and made it bars and doors: 10. And prescribed for it my decree, and set bars and doors, 38:10. And brake up for it my decreed [place], and set bars and doors, 38:10. I encircled it with my limits, and I positioned its bars and doors. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:10: And brake up for it my decreed place - This refers to the decree, Gen 1:9 : "Let the waters under the heavens be gathered together unto one place." And set bars and doors - And let the dry land appear. This formed the bars and doors of the sea; the land being everywhere a barrier against the encroachments and inundations of the sea; and great rivers, bays, creeks, etc., the doors by which it passes into the interior of continents, etc. Albert Barnes: Notes on the Bible - 1834 38:10: And brake up for it my decreed place - Margin, "established my decree upon it." So Herder, "I fixed my decrees upon it." Luther renders it, "Da ich ihm den Lauf brach mit meinem Damm" - "then I broke its course with my barrier." Umbreit renders it, "I measured out to it my limits;" that is, the limits or bounds which I judged to be proper. So the Vulgate, "Circumdedi illud terminis meis" - "I surrounded it with my limits," or with such limits as I chose to affix. The Septuagint renders it, "I placed boundaries to it." Coverdale, "I gave it my commandment." This is undoubtedly the sense which: the connection demands; and the idea in the common version, that God had broken up his fixed plans in order to accommodate the new-born ocean, is not in accordance with the parallelism. The Hebrew word (שׁבר shâ bar) indeed commonly means "to break, to break in pieces." But, according to Gesenius, and as the place here demands, it may have the sense of measuring off, defining, appointing, "from the idea of breaking into portions;" and then the sense will be, "I measured for it (the sea) my appointed bound." This meaning of the word is, however, more probably derived from the Arabic, where the word שׁבר shâ bar means to measure with the span (Castell), and hence, the idea here of measuring out the limits of the ocean. The sense is, that God measured out or determined the limits of the sea. The idea of breaking up a limit or boundary which had been before fixed, it is believed, is not in the text. The word rendered "my decreed place" (חקי chuqiy) refers commonly to a law, statute, or ordinance, meaning originally anything that was "engraved" (חקק châ qaq) and then, because laws were engraved on tablets of brass or stone, any statute or decree. Hence, it means anything prescribed or appointed, and hence, a "bound," or "limit;" see the notes at ; compare Pro 8:29, "When he gave to the sea his decree (חקו chuqô) that the waters should not pass his commandment." The idea in the passage before us is, that God fixed the limits of the ocean by his own purpose or pleasure. And set bars - Doors were formerly fastened, as they are often now, by cross-bars; and the idea here is, that God had inclosed the ocean, and so fastened the doors from where, it would issue out, that it could not pass. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:10: brake up for it my decreed place: or, established my decree upon it, Job 26:10; Gen 1:9, Gen 1:10, Gen 9:15; Psa 104:9; Jer 5:22 Job 38:11 John Gill 38:10 And brake up for it my decreed place,.... Or, as Mr. Broughton translates it, "and brake the earth for it by my decree": made a vast chasm in the earth to hold the waters of the sea, which was provided as a sort of cradle to put this swaddled infant in; God cleaved the earth, raised the hills and sank the valleys, which became as channels to convey the waters that ran off the earth to their appointed place, which beautifully expressed in Ps 104:7; and refers there, as here, to the work of creation on the second day, Gen 1:9 (h); and set bars and doors; to keep it in its decreed appointed place, that the waters might not go over the earth; these are the shores, as the Targum, the cliffs and rocks upon them, the boundaries of the sea; to which may be added, and what is amazing, the sand upon the seashore is such a boundary to it that it cannot pass, Jer 5:22; but these would be insufficient was it not for the power and will of God, next expressed. (h) Or determined, that is, appointed for it its convenient, proper, and fixed place; so David de Pomis, Lexic. fol. 203. 1. John Wesley 38:10 Break up - Made those hollow places in the earth, which might serve for a cradle to receive and hold this great and goodly infant when it came out of the womb. And set - Fixed its bounds as strongly as if they were fortified with bars and doors. Robert Jamieson, A. R. Fausset and David Brown 38:10 brake up for--that is, appointed it. Shores are generally broken and abrupt cliffs. The Greek for "shore" means "a broken place." I broke off or measured off for it my limit, that is, the limit which I thought fit (Job 26:10).
38:1138:11: Ասացի. Ցա՛յդ վայր եկեսցես՝ եւ այլ մի՛ անցանիցես, այլ այդրէն ՚ի քեզ խորտակեսցին ալիք քո[9498]։ [9498] Յօրինակին պակասէր. Եկեսցես, եւ այլ մի՛ անցանիցես. այլ։ Ոմանք. Այլ անդրէն ՚ի։ 11 “Կը գաս մինչեւ այդ վայրն ու այլեւս առաջ չես անցնի”. այդտեղ, քո մէջ կը խորտակուեն ալիքները քո: 11 Ու ըսի անոր. ‘Մինչեւ հոս եկուր ու անդին մի՛ անցնիր Եւ քու ալիքներուդ հպարտութիւնը հոս թող դադարի’։ ասացի. Ցայդ վայր եկեսցես` եւ այլ մի՛ անցանիցես, այլ ^[373]այդրէն ի քեզ խորտակեսցին ալիք քո: 38:11: Ասացի. Ցա՛յդ վայր եկեսցես՝ եւ այլ մի՛ անցանիցես, այլ այդրէն ՚ի քեզ խորտակեսցին ալիք քո[9498]։ [9498] Յօրինակին պակասէր. Եկեսցես, եւ այլ մի՛ անցանիցես. այլ։ Ոմանք. Այլ անդրէն ՚ի։ 11 “Կը գաս մինչեւ այդ վայրն ու այլեւս առաջ չես անցնի”. այդտեղ, քո մէջ կը խորտակուեն ալիքները քո: 11 Ու ըսի անոր. ‘Մինչեւ հոս եկուր ու անդին մի՛ անցնիր Եւ քու ալիքներուդ հպարտութիւնը հոս թող դադարի’։ zohrab-1805▾ eastern-1994▾ western am▾	38:1138:11 и сказал: доселе дойдешь и не перейдешь, и здесь предел надменным волнам твоим? 38:11 εἶπα επω say; speak δὲ δε though; while αὐτῇ αυτος he; him μέχρι μεχρι up to; as far as τούτου ουτος this; he ἐλεύσῃ ερχομαι come; go καὶ και and; even οὐχ ου not ὑπερβήσῃ υπερβαινω overstep ἀλλ᾿ αλλα but ἐν εν in σεαυτῇ σεαυτου of yourself συντριβήσεταί συντριβω fracture; smash σου σου of you; your τὰ ο the κύματα κυμα wave 38:11 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say עַד־ ʕaḏ- עַד unto פֹּ֣ה pˈō פֹּה here תָ֭בֹוא ˈṯāvô בוא come וְ wᵊ וְ and לֹ֣א lˈō לֹא not תֹסִ֑יף ṯōsˈîf יסף add וּ û וְ and פֹ֥א־ fˌō- פֹּה here יָ֝שִׁ֗ית ˈyāšˈîṯ שׁית put בִּ bi בְּ in גְאֹ֥ון ḡᵊʔˌôn גָּאֹון height גַּלֶּֽיךָ׃ gallˈeʸḵā גַּל wave 38:11. et dixi usque huc venies et non procedes amplius et hic confringes tumentes fluctus tuosAnd I said: Hitherto thou shalt come, and shalt go no further, and here thou shalt break thy swelling waves. 11. And said, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed? 38:11. And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed? 38:11. And I said: “This far you will approach, and you will proceeded no further, and here you will break your swelling waves.” And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed: 38:11 и сказал: доселе дойдешь и не перейдешь, и здесь предел надменным волнам твоим? 38:11 εἶπα επω say; speak δὲ δε though; while αὐτῇ αυτος he; him μέχρι μεχρι up to; as far as τούτου ουτος this; he ἐλεύσῃ ερχομαι come; go καὶ και and; even οὐχ ου not ὑπερβήσῃ υπερβαινω overstep ἀλλ᾿ αλλα but ἐν εν in σεαυτῇ σεαυτου of yourself συντριβήσεταί συντριβω fracture; smash σου σου of you; your τὰ ο the κύματα κυμα wave 38:11 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say עַד־ ʕaḏ- עַד unto פֹּ֣ה pˈō פֹּה here תָ֭בֹוא ˈṯāvô בוא come וְ wᵊ וְ and לֹ֣א lˈō לֹא not תֹסִ֑יף ṯōsˈîf יסף add וּ û וְ and פֹ֥א־ fˌō- פֹּה here יָ֝שִׁ֗ית ˈyāšˈîṯ שׁית put בִּ bi בְּ in גְאֹ֥ון ḡᵊʔˌôn גָּאֹון height גַּלֶּֽיךָ׃ gallˈeʸḵā גַּל wave 38:11. et dixi usque huc venies et non procedes amplius et hic confringes tumentes fluctus tuos And I said: Hitherto thou shalt come, and shalt go no further, and here thou shalt break thy swelling waves. 11. And said, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed? 38:11. And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed? 38:11. And I said: “This far you will approach, and you will proceeded no further, and here you will break your swelling waves.” ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:11: Hitherto shalt thou come - Thus far shall thy flux and reflux extend. The tides are marvellously limited and regulated, not only by the lunar and solar attractions, but by the quantum of time also which is required to remove any part of the earth's surface from under the immediate attractive influence of the sun and moon. And this regulation takes place by means of the rotation of the earth round its own axis, which causes one thousand and forty-two miles of its equator to pass from under any given point in the heavens in one hour; and about five hundred and eighty miles in the latitude of London: so that the attracted fluid parts are every moment passing from under the direct attractive influence, and thus the tides cannot generally be raised to any extraordinary height. The attraction of the sun and moon, and the gravitation of its own parts to its own center, which prevent too great a flux on the one hand, and too great a reflux on the other; or, in other words, too high a tide, and too deep an ebb, are also some of those bars and doors by which its proud waves are stayed, and prevented from coming farther; all being regulated by these laws of attraction by the sun and moon, the gravitation of its own parts from the sun and moon, and the diurnal motion round its own axis, by which the fluid parts, easily yielding to the above attraction, are continually moving from under the direct attractive influence. Here a world of wisdom and management was necessary, in order to proportion all these things to each other, so as to procure the great benefits which result from the flux and reflux of the sea, and prevent the evils that must take place, at least occasionally, were not those bars and doors provided. It is well known that the spring-tides happen at the change and full of the moon, at which time she is in conjunction with and opposition to the sun. As these retire from their conjunction, the tides neap till about three days after the first quadrature, when the tides begin again to be more and more elevated, and arrive at their maximum about the third day after the opposition. From this time the tides neap as before till the third day after the last quadrature; and afterwards their daily elevations are continually increased till about the third day after the conjunction, when they recommence their neaping; the principal phenomena of the tides always taking place at or near the some points of every lunar synodic revolution. Albert Barnes: Notes on the Bible - 1834 38:11: And said, Hitherto shalt thou come - This is a most sublime expression, and its full force can be felt only by one who has stood on the shores of the ocean, and seen its mighty waves roll toward the beach as if in their pride they would sweep everything away, and how they are checked by the barrier which God has made. A voice seems to say to them that they may roll in their pride and grandeur so far, but no further. No increase of their force or numbers can sweep the barrier away, or make any impression on the limits which God has fixed. And here shall they proud waves be stayed - Margin, as in Hebrew, "the pride of thy waves." A beautiful image. The waves seem to advance in pride and self-confidence, as if nothing could stay them. They come as if exulting in the assurance that they will sweep everything away. In a moment they are arrested and broken, and they spread out humbly and harmlessly on the beach. God fixes the limit or boundary which they are not to pass, and they lie prostrate at his feet. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:11: Hitherto: Thus far shall thy flux and reflux extend. The tides are marvellously limited and regulated, not only by the lunar and solar attraction, but by the quantum of time required to remove any part of the earth's surface, by its rotation round its axis, from under the immediate attractive influence of the sun and moon. Hence the attraction of the sun and moon, and the gravitation of the sea to its own centre, which pRev_ent too great a flux on the one hand, and too great reflux on the other, are some of those bars and doors by which its proud waves are stayed, and pRev_ented from coming farther. Psa 65:6, Psa 65:7, Psa 93:3, Psa 93:4; Pro 8:29; Mar 4:39-41 but: Job 1:22, Job 2:6; Psa 76:10, Psa 89:9; Isa 27:8; Luk 8:32, Luk 8:33; Rev 20:2, Rev 20:3, Rev 20:7, Rev 20:8 thy proud waves: Heb. the pride of thy waves Job 38:12 Geneva 1599 38:11 And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be (h) stayed? (h) That is, God's decree and commandment as in (Job 38:10). John Gill 38:11 And said, hitherto shalt thou come, but no further,.... The waters of the sea shall spread themselves to such and such shores, and wash them, but go no further; its rolling tides shall go up so far in rivers that go out of it, and then return, keeping exactly to time and place; this is said by Jehovah, the Word of God, and through his almighty power is tended to; and here shall thy proud waves be stayed; so high and no higher shall they lift up themselves; so far and no farther shall they roll on, than to the boundaries fixed for them; and though they may toss up themselves as proud men toss up their heads, for which, reason pride is ascribed to them, yet they shall not prevail, Jer 5:22; all this may be accommodated to the afflictions of God's people, which are sometimes compared to the waves and billows of the sea, Ps 42:7; and these issue out of the womb of God's purposes and decrees, and are not the effects of chance; they are many, and threaten to overwhelm, but God is with his people in them, and preserves them from being overflowed by them; he has set the bounds and measures of them, beyond which they cannot go; see Is 27:8; and also to the world, and to the men of it, who are like a troubled sea, Dan 7:2; and who rise, and swell, and dash against the people of God, being separated from them who were originally mixed with them; but the Lord restrains their wrath and fury, and suffers them not to do his people any harm; whom he has placed in the munition of rocks out of their reach, that those proud waters cannot go over them as they threaten to do; see Ps 76:10. Robert Jamieson, A. R. Fausset and David Brown 38:11 stayed--Hebrew, "a limit shall be set to."
38:1238:12: Եթէ առ քեւ՞ կարգեցի զլոյսն առաւօտին։ Արուսեակն ետե՛ս զկարգ իւր[9499] [9499] Ոմանք. Զլոյսն առաւօտուն։ 12 Թէ քո՞ կողքին կարգեցի լոյսն առաւօտեան: 12 Կեանքիդ մէջ երբեք առաւօտեան հրաման ըրի՞ր, Արշալոյսին իր ծագելու տեղը ցուցուցի՞ր Եթէ առ քե՞ւ կարդացի զլոյսն առաւօտին. արուսեակն ետես զկարգ իւր: 38:12: Եթէ առ քեւ՞ կարգեցի զլոյսն առաւօտին։ Արուսեակն ետե՛ս զկարգ իւր[9499] [9499] Ոմանք. Զլոյսն առաւօտուն։ 12 Թէ քո՞ կողքին կարգեցի լոյսն առաւօտեան: 12 Կեանքիդ մէջ երբեք առաւօտեան հրաման ըրի՞ր, Արշալոյսին իր ծագելու տեղը ցուցուցի՞ր zohrab-1805▾ eastern-1994▾ western am▾	38:1238:12 Давал ли ты когда в жизни своей приказания утру и указывал ли заре место ее, 38:12 ἦ η.1 surely ἐπὶ επι in; on σοῦ σου of you; your συντέταχα συντασσω coordinate; arrange φέγγος φεγγος brilliance πρωινόν πρωινος early ἑωσφόρος εωσφορος though; while εἶδεν οραω view; see τὴν ο the ἑαυτοῦ εαυτου of himself; his own τάξιν ταξις order; arrangement 38:12 הְֽ֭ ˈhˈ הֲ [interrogative] מִ mi מִן from יָּמֶיךָ yyāmeʸḵˌā יֹום day צִוִּ֣יתָ ṣiwwˈîṯā צוה command בֹּ֑קֶר bˈōqer בֹּקֶר morning יִדַּ֖עְתָּידעת yiddˌaʕtā ידע know הַה ha הַ the שַּׁ֣חַרשׁחר ššˈaḥar שַׁחַר dawn מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place 38:12. numquid post ortum tuum praecepisti diluculo et ostendisti aurorae locum suumDidst thou since thy birth command the morning, and shew the dawning of the day its place? 12. Hast thou commanded the morning since thy days caused the dayspring to know its place; 38:12. Hast thou commanded the morning since thy days; [and] caused the dayspring to know his place; 38:12. Did you, after your birth, command the birth of the sun and show the sunrise its place? Hast thou commanded the morning since thy days; [and] caused the dayspring to know his place: 38:12 Давал ли ты когда в жизни своей приказания утру и указывал ли заре место ее, 38:12 ἦ η.1 surely ἐπὶ επι in; on σοῦ σου of you; your συντέταχα συντασσω coordinate; arrange φέγγος φεγγος brilliance πρωινόν πρωινος early ἑωσφόρος εωσφορος though; while εἶδεν οραω view; see τὴν ο the ἑαυτοῦ εαυτου of himself; his own τάξιν ταξις order; arrangement 38:12 הְֽ֭ ˈhˈ הֲ [interrogative] מִ mi מִן from יָּמֶיךָ yyāmeʸḵˌā יֹום day צִוִּ֣יתָ ṣiwwˈîṯā צוה command בֹּ֑קֶר bˈōqer בֹּקֶר morning יִדַּ֖עְתָּידעת yiddˌaʕtā ידע know הַה ha הַ the שַּׁ֣חַרשׁחר ššˈaḥar שַׁחַר dawn מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place 38:12. numquid post ortum tuum praecepisti diluculo et ostendisti aurorae locum suum Didst thou since thy birth command the morning, and shew the dawning of the day its place? 12. Hast thou commanded the morning since thy days caused the dayspring to know its place; 38:12. Hast thou commanded the morning since thy days; [and] caused the dayspring to know his place; 38:12. Did you, after your birth, command the birth of the sun and show the sunrise its place? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 12-15. Неизменно поддерживается правильный установленный Господом порядок смены тьмы светом (Быт I:4). Утро наступает в свое время, и его предвестница - заря охватывает при своем появлении своими краями (буквально: "крилами", ср Пс CXXXIX:9) землю, на которой покоилась ночь, как покрывало, и, сильно встряхнув его, разгоняет мрак. Гармоническая смена физических явлений служит в то же самое время целям нравственного и эстетического миропорядка. С появлением света прекращаются темные дела нечестивых (ср. XXIV:13), и бесформенная во время ночи земля с массою утративших свои очертания предметов выступает во всем блеске красоты. Matthew Henry: Concise Commentary on the Whole Bible - 1706 12 Hast thou commanded the morning since thy days; and caused the dayspring to know his place; 13 That it might take hold of the ends of the earth, that the wicked might be shaken out of it? 14 It is turned as clay to the seal; and they stand as a garment. 15 And from the wicked their light is withholden, and the high arm shall be broken. 16 Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth? 17 Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? 18 Hast thou perceived the breadth of the earth? declare if thou knowest it all. 19 Where is the way where light dwelleth? and as for darkness, where is the place thereof, 20 That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof? 21 Knowest thou it, because thou wast then born? or because the number of thy days is great? 22 Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail, 23 Which I have reserved against the time of trouble, against the day of battle and war? 24 By what way is the light parted, which scattereth the east wind upon the earth? The Lord here proceeds to ask Job many puzzling questions, to convince him of his ignorance, and so to shame him for his folly in prescribing to God. If we will but try ourselves with such interrogatories as these, we shall soon be brought to own that what we know is nothing in comparison with what we know not. Job is here challenged to give an account of six things:-- I. Of the springs of the morning, the day-spring from on high, v. 12-15. As there is no visible being of which we may be more firmly assured that it is, so there is none which we are more puzzled in describing, nor more doubtful in determining what it is, than the light. We welcome the morning, and are glad of the day-spring; but, 1. It is not commanded since our days, but what it is it was long before we were born, so that it was neither made by us nor designed primarily for us, but we take it as we find it and as the many generations had it that went before us. The day-spring knew its place before we knew ours, for we are but of yesterday. 2. It was not we, it was not any man that commanded the morning-light at first, or appointed the place of its springing up and shining forth, or the time of it. The constant and regular succession of day and night was no contrivance of ours; it is the glory of God that it shows, and his handy work, not ours, Ps. xix. 1, 2. 3. It is quite out of our power to alter this course: "Hast thou countermanded the morning since thy days? Hast thou at any time raised the morning light sooner than its appointed time, to serve thy purpose when thou hast waited for the morning, or ordered the day-spring for thy convenience to any other place than its own? No, never. Why then wilt thou pretend to direct the divine counsels, or expect to have the methods of Providence altered in favour of thee?" We may as soon break the covenant of the day and of the night as any part of God's covenant with his people, and particularly this, I will chasten them with the rod of men. 4. It is God that has appointed the day-spring to visit the earth, and diffuses the morning light through the air, which receives it as readily as the clay does the seal (v. 14), immediately admitting the impressions of it, so as of a sudden to be all over enlightened by it, as the seal stamps its image on the wax; and they stand as a garment, or as if they were clothed with a garment. The earth puts on a new face every morning, and dresses itself as we do, puts on light as a garment, and is then to be seen. 5. This is made a terror to evil-doers. Nothing is more comfortable to mankind than the light of the morning; it is pleasant to the eyes, it is serviceable to life and the business of it, and the favour of it is universally extended, for it takes hold of the ends of the earth (v. 13), and we should dwell, in our hymns to the light, on its advantages to the earth. But God here observes how unwelcome it is to those that do evil, and therefore hate the light. God makes the light a minister of his justice as well as of his mercy. It is designed to shake the wicked out of the earth, and for that purpose it takes hold of the ends of it, as we take hold of the ends of a garment to shake the dust and moths out of it. Job had observed what a terror the morning light is to criminals, because it discovers them (ch. xxiv. 13, &c.), and God here seconds the observation, and asks him whether the world was indebted to him for that kindness? No, the great Judge of the world sends forth the beams of the morning light as his messengers to detect criminals, that they may not only be defeated in their purposes and put to shame, but that they may be brought to condign punishment (v. 15), that their light may be withholden from them (that is, that they may lose their comfort, their confidence, their liberties, their lives) and that their high arm, which they have lifted up against God and man, may be broken, and they deprived of their power to do mischief. Whether what is here said of the morning light was designed to represent, as in a figure, the light of the gospel of Christ, and to give a type of it, I will not say; but I am sure it may serve to put us in mind of the encomiums given to the gospel just at the rising of its morning-star by Zecharias in his Benedictus (Luke i. 78, By the tender mercy of our God the day-spring from on high has visited us, to give light to those that sit in darkness, whose hearts are turned to it as clay to the seal, 2 Cor. iv. 6), and by the virgin Mary in her Magnificat (Luke i. 51), showing that God, in his gospel, has shown strength with his arm, scattered the proud, and put down the mighty, by that light by which he designed to shake the wicked, to shake wickedness itself out of the earth, and break its high arm. II. Of the springs of the sea (v. 16): "Hast thou entered into them, or hast thou walked in the search of the depth? Knowest thou what lies in the bottom of the sea, the treasures there hidden in the sands? Or canst thou give an account of the rise and original of the waters of the sea? Vapours are continually exhaled out of the sea. Dost thou know how the recruits are raised by which it is continually supplied? Rivers are constantly poured into the sea. Dost thou know how they are continually discharged, so as not to overflow the earth? Art thou acquainted with the secret subterraneous passages by which the waters circulate?" God's way in the government of the world is said to be in the sea, and in the great waters (Ps. lxxvii. 19), intimating that it is hidden from us and not to be pried into by us. III. Of the gates of death: Have these been open to thee? v. 16. Death is a grand secret. 1. We know not beforehand when, and how, and by what means, we or others shall be brought to death, by what road we must go the way whence we shall not return, what disease or what disaster will be the door to let us into the house appointed for all living. Man knows not his time. 2. We cannot describe what death is, how the knot is untied between body and soul, nor how the spirit of a man goes upward (Eccl. iii. 21), to be we know not what and live we know not how, as Mr. Norris expresses; with what dreadful curiosity (says he) does the soul launch out into the vast ocean of eternity and resign to an untried abyss! Let us make it sure that the gates of heaven shall be opened to us on the other side death, and then we need not fear the opening of the gates of death, though it is a way we are to go but once. 3. We have no correspondence at all with separate souls, nor any acquaintance with their state. It is an unknown undiscovered region to which they are removed; we can neither hear from them nor send to them. While we are here, in a world of sense, we speak of the world of spirits as blind men do of colours, and when we remove thither we shall be amazed to find how much we are mistaken. IV. Of the breadth of the earth (v. 18): Hast thou perceived that? The knowledge of this might seem most level to him and within his reach; yet he is challenged to declare this if he can. We have our residence on the earth, God has given it to the children of men. But who ever surveyed it, or could give an account of the number of its acres? It is but a point to the universe? yet, small as it is, we cannot be exact in declaring the dimensions of it. Job had never sailed round the world, nor any before him; so little did men know the breadth of the earth that it was but a few ages ago that the vast continent of America was discovered, which had, time out of mind, lain hidden. The divine perfection is longer than the earth and broader than the sea; it is therefore presumption for us, who perceive not the breadth of the earth, to dive into the depth of God's counsels. V. Of the place and way of light and darkness. Of the day-spring he had spoken before (v. 12) and he returns to speak of it again (v. 19): Where is the way where light dwells? And again (v. 24): By what way is the light parted? He challenges him to describe, 1. How the light and darkness were at first made. When God, in the beginning, first spread darkness upon the face of the deep, and afterwards commanded the light to shine out of darkness, by that mighty word, Let there be light, was Job a witness to the order, to the operation? can he tell where the fountains of light and darkness are, and where those mighty princes keep their courts distance, while in one world they rule alternately? Though we long ever so much either for the shining forth of the morning or the shadows of the evening, we know not whither to send, or go, to fetch them, nor can tell the paths to the house thereof, v. 20. We were not then born, nor is the number of our days so great that we can describe the birth of that first-born of the visible creation, v. 21. Shall we then undertake to discourse of God's counsels, which were from eternity, or to find out the paths to the house thereof, to solicit for the alteration of them? God glories in it that he forms the light and creates the darkness; and if we must take those as we find them, take those as they come, and quarrel with neither, but make the best of both, then we must, in like manner, accommodate ourselves to the peace and the evil which God likewise created. Isa. xlv. 7. 2. How they still keep their turns interchangeably. It is God that makes the outgoings of the morning and of the evening to rejoice (Ps. lxv. 8); for it is his order, and no order of ours, that is executed by the outgoings of the morning light and the darkness of the night. We cannot so much as tell whence they come nor whither they go (v. 24): By what way is the light parted in the morning, when, in an instant, it shoots itself into all the parts of the air above the horizon, as if the morning light flew upon the wings of an east wind, so swiftly, so strongly, is it carried, scattering the darkness of the night, as the east wind does the clouds? Hence we read of the wings of the morning (Ps. cxxxix. 9), on which the light is conveyed to the uttermost parts of the sea, and scattered like an east wind upon the earth. It is a marvellous change that passes over us every morning by the return of the light and every evening by the return of the darkness; but we expect them, and so they are no surprise nor uneasiness to us. If we would, in like manner, reckon upon changes in our outward condition, we should neither in the brightest noon expect perpetual day nor in the darkest midnight despair of the return of the morning. God has set the one over against the other, like the day and night; and so must we, Eccl. vii. 14. VI. Of the treasures of the snow and hail (v. 22, 23): "Hast thou entered into these and taken a view of them?" In the clouds the snow and hail are generated, and thence they come in such abundance that one would think there were treasures of them laid up in store there, whereas indeed they are produced extempore--suddenly, as I may say, and pro re nata--for the occasion. Sometimes they come so opportunely, to serve the purposes of Providence, in God's fighting for his people and against his and their enemies, that one would think they were laid up as magazines, or stores of arms, ammunition, and provisions, against the time of trouble, the day of battle and war, when God will either contend with the world in general (as in the deluge, when the windows of heaven were opened, and the waters fetched out of these treasures to drown a wicked world, that waged war with Heaven) or with some particular persons or parties, as when God out of these treasures fetched great hail-stones wherewith to fight against the Canaanites, Josh. x. 11. See what folly it is to strive against God, who is thus prepared for battle and war, and how much it is our interest to make our peace with him and to keep ourselves in his love. God can fight as effectually with snow and hail, if he please, as with thunder and lightning or the sword of an angel! Adam Clarke: Commentary on the Bible - 1831 38:12: Hast thou commanded the morning - This refers to dawn or morning twilight, occasioned by the refraction of the solar rays by means of the atmosphere; so that we receive the light by degrees, which would otherwise burst at once upon our eyes, and injure, if not destroy, our sight; and by which even the body of the sun himself becomes evident several minutes before he rises above the horizon. Caused the dayspring to know his place - This seems to refer to the different points in which daybreak appears during the course of the earth's revolution in its orbit; and which variety of points of appearing depends on this annual revolution. For, as the earth goes round the sun every year in the ecliptic, one half of which is on the north side of the equinoctial, and the other half on its south side, the sun appears to change his place every day. These are matters which the wisdom of God alone could plan, and which his power alone could execute. It may be just necessary to observe that the dawn does not appear, nor the sun rise exactly in the same point of the horizon, two successive days in the whole year, as he declines forty-three degrees north, and forty-three degrees south, of east; beginning on the 21st of March, and ending on the 22d of December; which variations not only produce the places of rising and setting, but also the length of day and night. And by this declination north and south, or approach to and recession from the tropics of Cancer and Capricorn, the solar light takes hold of the ends of the earth, enlightens the arctic and antarctic circles in such a way as it would not do were it always on the equinoctial line; these tropics taking the sun twenty-three and a half degrees north, and as many south, of this line. Albert Barnes: Notes on the Bible - 1834 38:12: Hast thou commanded the morning since thy days - That is, in thy lifetime hast thou ordered the light of the morning to shine, and directed its beams over the world? God appeals to this as one of the proofs of his majesty and power - and who can look upon the spreading light of the morning and be insensible to the force and beauty of the appeal? The transition from the ocean to the morning may have been partly because the light of the morning is one of the striking exhibitions of the power of God, and partly because in the creation of the world the light of the sun was made to dawn soon after the gathering together of the waters into seas; see Gen 1:10, Gen 1:14. The phrase "since thy days," implies that the laws determining the rising of the sun were fixed long before the time of Job. It is asked whether this had been done since he had an existence, and whether he had an agency in effecting it - implying that it was an ancient and established ordinance long before he was born. Caused the day-spring to know his place - The day-spring (שׁחר shachar) means the "aurora, the dawn, the morning." The mention of its "place" here seems to be an allusion to the fact that it does not always occupy the same position. At one season of the year it appears on the equator, at another north, and at another south of it, and is constantly varying its position. Yet it always knows its place. It never fails to appear where by the long-observed laws it ought to appear. It is regular in its motions, and is evidently under the control of an intelligent Being, who has fixed the laws of its appearing. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:12: commanded: Gen 1:5; Psa 74:16, Psa 136:7, Psa 136:8, Psa 148:3-5 since: Job 38:4, Job 38:21, Job 8:9, Job 15:7 the dayspring: Luk 1:78; Pe2 1:19 Job 38:13 Carl Friedrich Keil and Franz Delitzsch 38:12 12 Hast thou in thy life commanded a morning, Caused the dawn to know its place, 13 That it may take hold of the ends of the earth, So that the evil-doers are shaken under it? 14 That it changeth like the clay of a signet-ring, And everything fashioneth itself as a garment. 15 Their light is removed from the evil-doers, And the out-stretched arm is broken. The dawn of the morning, spreading out from one point, takes hold of the carpet of the earth as it were by the edges, and shakes off from it the evil-doers, who had laid themselves to rest upon it the night before. נער, combining in itself the significations to thrust and to shake, has the latter here, as in the Arab. nâ‛ûra, a water-wheel, which fills its compartments below in the river, to empty them out above. Instead of ידּעתּה שׁחר with He otians, the Keri substitutes ידּעתּ השׁחר. The earth is the subj. to Job 38:14: the dawn is like the signet-ring, which stamps a definite impress on the earth as the clay, the forms which floated in the darkness of the night become visible and distinguishable. The subj. to Job 38:14 are not morning and dawn (Schult.), still less the ends of the earth (Ew. with the conjecture: יתיבצו, "they become dazzlingly white"), but the single objects on the earth: the light of morning gives to everything its peculiar garb of light, so that, hitherto overlaid by a uniform darkness, they now come forth independently, they gradually appear in their variegated diversity of form and hue. In כּמו לבוּשׁ, לבוש is conceived as accusative (Arab. kemâ libâsan, or thauban), while in כלבושׁ (Ps 104:6, instar vestis) it would be genitive. To the end of the strophe everything is under the logical government of the ל of purpose in Job 38:13. The light of the evil-doers is, according to Job 24:17, the darkness of the night, which is for them in connection with their works what the light of day is for other men. The sunrise deprives them, the enemies of light in the true sense (Job 24:13), of this light per antiphrasin, and the carrying out of their evil work, already prepared for, is frustrated. The ע of רשׁעים, Job 38:13 and Job 38:15, is תלויה עין [Ayin suspensum,] which is explained according to the Midrash thus: the רשׁעים, now עשׁירים (rich), become at a future time רשׁים (poor); or: God deprives them of the עין (light of the eye), by abandoning them to the darkness which they loved. Geneva 1599 38:12 Hast thou commanded the (i) morning since thy days; [and] caused the dayspring to know his place; (i) That is, to rise, since you were born? John Gill 38:12 Hast thou commanded the morning since thy days;.... Job had lived to see many a morning, but it never was in his power to command one; he had been in such circumstances as to wish for morning light before it was, but was obliged to wait for it, could not hasten it, or cause it to spring before its time; see Job 7:3; one of the Targums is, "wast thou in the days of the first creation, and commandedst the morning to be?'' he was not, God was; he was before the first morning, and commanded it into being, Gen 1:3; and caused the dayspring to know his place; the first spring of light or dawn of day; which though it has a different place every day in the year, as the sun ascends or descends in the signs of the Zodiac, yet it knows and observes its exact place, being taught of God. John Wesley 38:12 Morning - Didst thou create the sun, and appoint the order and succession of day and night. Since - Since thou wast born: this work was done long before thou wast born. To know - To observe the punctual time when, and the point of the heavens where it should arise; which varies every day. Robert Jamieson, A. R. Fausset and David Brown 38:12 Passing from creation to phenomena in the existing inanimate world. Hast thou--as God daily does. commanded the morning--to rise. since thy days--since thou hast come into being. his place--It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.
38:1338:13: հասանել ՚ի վերայ թեւոց երկրի. թօթափե՛լ զամպարիշտս ՚ի նմանէ։ 13 Արուսեակը տեսաւ իր համար սահմանուածը՝ հասնել երկրի թեւերի վրայ, թափ տալ ամբարիշտներին դրա վրայից: 13 Որպէս զի երկրի ծայրերը բռնէ Ու չարագործները անկէ թօթուուին։ հասանել ի վերայ թեւոց երկրի, թօթափել զամպարիշտս ի նմանէ: 38:13: հասանել ՚ի վերայ թեւոց երկրի. թօթափե՛լ զամպարիշտս ՚ի նմանէ։ 13 Արուսեակը տեսաւ իր համար սահմանուածը՝ հասնել երկրի թեւերի վրայ, թափ տալ ամբարիշտներին դրա վրայից: 13 Որպէս զի երկրի ծայրերը բռնէ Ու չարագործները անկէ թօթուուին։ zohrab-1805▾ eastern-1994▾ western am▾	38:1338:13 чтобы она охватила края земли и стряхнула с нее нечестивых, 38:13 ἐπιλαβέσθαι επιλαμβανομαι take hold / after πτερύγων πτερυξ wing γῆς γη earth; land ἐκτινάξαι εκτινασσω shake off ἀσεβεῖς ασεβης irreverent ἐξ εκ from; out of αὐτῆς αυτος he; him 38:13 לֶ֭ ˈle לְ to אֱחֹז ʔᵉḥˌōz אחז seize בְּ bᵊ בְּ in כַנְפֹ֣ות ḵanᵊfˈôṯ כָּנָף wing הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יִנָּעֲר֖וּ yinnāʕᵃrˌû נער shake off רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty מִמֶּֽנָּה׃ mimmˈennā מִן from 38:13. et tenuisti concutiens extrema terrae et excussisti impios ex eaAnd didst thou hold the extremities of the earth shaking them, and hast thou shaken the ungodly out of it? 13. That it might take hold of the ends of the earth, and the wicked be shaken out of it? 38:13. That it might take hold of the ends of the earth, that the wicked might be shaken out of it? 38:13. And did you hold the extremities of the earth, shaking them, and have you shaken the impious out of it? That it might take hold of the ends of the earth, that the wicked might be shaken out of it: 38:13 чтобы она охватила края земли и стряхнула с нее нечестивых, 38:13 ἐπιλαβέσθαι επιλαμβανομαι take hold / after πτερύγων πτερυξ wing γῆς γη earth; land ἐκτινάξαι εκτινασσω shake off ἀσεβεῖς ασεβης irreverent ἐξ εκ from; out of αὐτῆς αυτος he; him 38:13 לֶ֭ ˈle לְ to אֱחֹז ʔᵉḥˌōz אחז seize בְּ bᵊ בְּ in כַנְפֹ֣ות ḵanᵊfˈôṯ כָּנָף wing הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יִנָּעֲר֖וּ yinnāʕᵃrˌû נער shake off רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty מִמֶּֽנָּה׃ mimmˈennā מִן from 38:13. et tenuisti concutiens extrema terrae et excussisti impios ex ea And didst thou hold the extremities of the earth shaking them, and hast thou shaken the ungodly out of it? 13. That it might take hold of the ends of the earth, and the wicked be shaken out of it? 38:13. That it might take hold of the ends of the earth, that the wicked might be shaken out of it? 38:13. And did you hold the extremities of the earth, shaking them, and have you shaken the impious out of it? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:13: That the wicked might be shaken out of it? - The meaning appears to be this: as soon as the light begins to dawn upon the earth, thieves, assassins, murderers, and adulterers, who all hate and shun the light, fly like ferocious beasts to their several dens and hiding places; for such do not dare to come to the light, lest their works be manifest, which are not wrought in God. To this verse the fifteenth appears to belong, as it connects immediately with it, which connection the introduction of the fourteenth verse disturbs. "And from the wicked," such as are mentioned above "their light is withholden;" they love darkness rather than light, because their deeds are evil; and as they prowl after their prey in the night-season, they are obliged to sleep in the day, and thus its "light is withholden" from them. "And the high arm shall be broken;" or, as Mr. Good translates, "The roving of wickedness is broken off." They can no longer pursue their predatory and injurious excursions. Albert Barnes: Notes on the Bible - 1834 38:13: That it might take hold of the ends of the earth - Margin, as in Hebrew "wings." Wings are in the Scriptures frequently given to the earth, because it seems to be spread out, and the expression refers to its extremities. The language is derived from the supposition that the earth was a plain, and had limits or bounds. The idea here is, that God causes the light of the morning suddenly to spread to the remotest parts of the world, and to Rev_eal everything which was there. That the wicked might be shaken out of it - Out of the earth; that is, by the light which suddenly shines upon them. The sense is, that the wicked perform their deeds in the darkness of the night, and that in the morning light they flee away. The effect of the light coming upon them is to disturb their plans, to fill them with alarm, and to cause them to flee. The idea is highly poetic. The wicked are engaged in various acts of iniquity under cover of the night. Robbers, thieves, and adulterers, go forth to their deeds of darkness as though no one saw them. The light of the morning steals suddenly upon them, and they flee before it under the apprehension of being detected. "The dawn," says Herder, "is represented as a watchman, a messenger of the Prince of heaven, sent to chase away the bands of robbers." It may illustrate this to observe that it is still the custom of the Arabs to go on plundering excursions before the dawn. When on their way this faithful watchman, the aurora, goes out to spread light about them, to intimidate them, and to disperse them; compare the notes at -17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:13: take: Psa 19:4-6, Psa 139:9-12 ends: Heb. wings, Job 37:3 *marg. the wicked: Job 24:13-17; Exo 14:27; Psa 104:21, Psa 104:22, Psa 104:35 Job 38:14 Geneva 1599 38:13 That it might take hold of the ends of the earth, that the wicked might be (k) shaken out of it? (k) Who having in the night been given to wickedness, cannot abide the light, but hide themselves. John Gill 38:13 That it might take hold of the ends of the earth,.... As when the morning light springs forth, it quickly does, reaching in a short time the extreme part of the hemisphere; which, and what goes before, may be applied to the light of the Gospel, and the direction of that under divine Providence in the several parts of the world, and unto the ends of it; see Ps 19:4; that the wicked might be shaken out of it? the earth, by means of the light; which may be understood either of wicked men who have been all night upon works of darkness, and be take themselves on the approach of light to private lurking places, like beasts of prey, so that the earth seems to be, as it were, clear of them; or of their being taken up in the morning for deeds done in the night, and brought to justice, which used to be exercised in mornings, Jer 21:12; and so the earth rid of them: thus wicked men shun the light, of the Gospel, and are condemned by it; and in the latter day light and glory they will cease from the earth; see Jn 3:19. John Wesley 38:13 That - That this morning light should in a moment spread itself, from one end of the hemisphere to the other. Shaken - From the face of the earth. And this effect the morning - light hath upon the wicked, because it discovers them, whereas darkness hides them; and because it brings them to condign punishment, the morning being the usual time for executing judgment. Robert Jamieson, A. R. Fausset and David Brown 38:13 take hold of the ends, &c.--spread itself over the earth to its utmost bounds in a moment. wicked--who hate the light, and do their evil works in the dark (Job 24:13). shaken out of it--The corners (Hebrew, "wings" or "skirts") of it, as of a garment, are taken hold of by the dayspring, so as to shake off the wicked.
38:1438:14: Կամ թէ քո՞ առեալ զհողն կաւ՝ ստեղծեր կենդանի՝ եւ խօսուն եդիր զնա յերկրի։ 14 Կամ թէ դո՞ւ ես, որ կաւն առնելով ստեղծեցիր կենդանի արարածին եւ, խօսուն, զետեղեցիր երկրի վրայ: 14 Երկիր նոր ձեւ մը կ’առնէ կնքուած կաւի պէս Եւ ամէն բան հանդերձով զարդարուածի* պէս կ’երեւնայ։ ^[374]Կամ թէ քո՞ առեալ զհողն կաւ` ստեղծեր կենդանի, եւ խօսուն եդիր զնա յերկրի: 38:14: Կամ թէ քո՞ առեալ զհողն կաւ՝ ստեղծեր կենդանի՝ եւ խօսուն եդիր զնա յերկրի։ 14 Կամ թէ դո՞ւ ես, որ կաւն առնելով ստեղծեցիր կենդանի արարածին եւ, խօսուն, զետեղեցիր երկրի վրայ: 14 Երկիր նոր ձեւ մը կ’առնէ կնքուած կաւի պէս Եւ ամէն բան հանդերձով զարդարուածի* պէս կ’երեւնայ։ zohrab-1805▾ eastern-1994▾ western am▾	38:1438:14 чтобы {земля} изменилась, как глина под печатью, и стала, как разноцветная одежда, 38:14 ἦ η.1 surely σὺ συ you λαβὼν λαμβανω take; get γῆν γη earth; land πηλὸν πηλος mud; clay ἔπλασας πλασσω contrive; form ζῷον ζωον animal καὶ και and; even λαλητὸν λαλητος he; him ἔθου τιθημι put; make ἐπὶ επι in; on γῆς γη earth; land 38:14 תִּ֭תְהַפֵּךְ ˈtiṯhappēḵ הפך turn כְּ kᵊ כְּ as חֹ֣מֶר ḥˈōmer חֹמֶר clay חֹותָ֑ם ḥôṯˈām חֹותָם seal וְ֝ ˈw וְ and יִֽתְיַצְּב֗וּ yˈiṯyaṣṣᵊvˈû יצב stand כְּמֹ֣ו kᵊmˈô כְּמֹו like לְבֽוּשׁ׃ lᵊvˈûš לְבוּשׁ clothing 38:14. restituetur ut lutum signaculum et stabit sicut vestimentumThe seal shall be restored as clay, and shall stand as a garment. 14. It is changed as clay under the seal; and stand forth as a garment: 38:14. It is turned as clay [to] the seal; and they stand as a garment. 38:14. The seal will be restored like clay, and it will remain in place like a garment. It is turned as clay [to] the seal; and they stand as a garment: 38:14 чтобы {земля} изменилась, как глина под печатью, и стала, как разноцветная одежда, 38:14 ἦ η.1 surely σὺ συ you λαβὼν λαμβανω take; get γῆν γη earth; land πηλὸν πηλος mud; clay ἔπλασας πλασσω contrive; form ζῷον ζωον animal καὶ και and; even λαλητὸν λαλητος he; him ἔθου τιθημι put; make ἐπὶ επι in; on γῆς γη earth; land 38:14 תִּ֭תְהַפֵּךְ ˈtiṯhappēḵ הפך turn כְּ kᵊ כְּ as חֹ֣מֶר ḥˈōmer חֹמֶר clay חֹותָ֑ם ḥôṯˈām חֹותָם seal וְ֝ ˈw וְ and יִֽתְיַצְּב֗וּ yˈiṯyaṣṣᵊvˈû יצב stand כְּמֹ֣ו kᵊmˈô כְּמֹו like לְבֽוּשׁ׃ lᵊvˈûš לְבוּשׁ clothing 38:14. restituetur ut lutum signaculum et stabit sicut vestimentum The seal shall be restored as clay, and shall stand as a garment. 14. It is changed as clay under the seal; and stand forth as a garment: 38:14. It is turned as clay [to] the seal; and they stand as a garment. 38:14. The seal will be restored like clay, and it will remain in place like a garment. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:14: It is turned as clay to the seal - The earth, like soft clay, is capable of modifying itself in endless ways, and assuming infinite forms. As a proof of this, see the astonishing variety of plants, flowers, and fruits, and the infinitely diversified hues, odours, tastes, consistency, and properties, of its vegetable productions. There seems to be an allusion here to the sealing of clay, which I believe has been, and is now, frequent in the East. Six of those Eastern seals for sealing clay, made of brass, the figures and characters all in relief, the interstices being entirely perforated and cut out, so that the upper side of the seal is the same as the lower, now lie before me. They seem to have been used for stamping pottery, as some of the fine clay still appears in the interstices. And they stand as a garment - The earth receiving these impressions from the solar light and heat, plants and flowers spring up, and decorate its surface as the most beautiful stamped garment does the person of the most sumptuously dressed female. Mr. Good translates the whole verse thus: - "Canst thou cause them to bend round as clay to the mould, so that they are made to sit like a garment?" He supposes that reference is here made to the rays of light; but take his own words: "The image, as it appears to me, is taken directly from the art of pottery, an image of very frequent recurrence in Scripture; and in the present instance admirably forcible in painting the ductility with which the new light of the morning bends round like clay to the mould, and accompanies the earth in every part of its shape so as to fit it, as we are expressly told in the ensuing metaphor, like a garment, as the clay fits the mould itself." Mr. Good supposes that a mould in which the pottery is formed, not a seal by which it is impressed, is referred to here. In this sense I do not see the metaphor consistent, nor the allusion happy. It is well known that the rays of light never bend. They may be reflected at particular angles, but they never go out of a straight course. A gun might as well be expected to shoot round a corner, as a ray of light to go out of a straight line, or to follow the sinuous or angular windings of a tube, canal, or adit. But if we take in the sun as he advances in his diurnal voyage, or rather the earth, as it turns round its axis from west to east, the metaphor of Mr. Good will be correct enough; but we must leave out bending and ductility, as every part of the earth's surface will be at least successively invested with the light. Albert Barnes: Notes on the Bible - 1834 38:14: It is turned as clay to the seal - A great variety of interpretations has been given to this passage. Schultens enumerates no less than twenty, and of course it is not easy to determine the meaning. The Septuagint renders it, "Didst thou take clay of the earth, and form an animal, and place on the earth a creature endowed with speech?" Though this would agree well with the connection, yet it is a wide departure from the Hebrew. The reference is, undoubtedly, to some effect or impression produced upon the earth by the light of the morning, which bears a resemblance, in some respects, to the impression produced on clay by a seal. Probably the idea is, that the spreading light serves to render visible and prominent the forms of things, as the seal when impressed on clay produces certain figures. One form of a Babylonian seal was an engraved cylinder, fixed on an axle, with a handle in the manner of a garden roller, which produced the impression "by being rolled on the softened wax. Mr. Rich (Second Memoir on the Ruins of Babylon, p. 59) remarks, "The Babylonian cylinders are among the most interesting and remarkable of the antiques. They are from one to three inches in length; some are of stone, and others apparently of paste or composition of various kinds. Sculptures from several of these cylinders have been published in different works. Some of them have cuneiform writing," (for the "arrow-headed" character, p. 48), "but it has the remarkable peculiarity that it is Rev_ersed, or written from right to left, every other kind of cuneiform writing being incontestably to be read from left to right. This can only be accounted for by supposing that they were intended to roll off impressions. The cylinders are said to be chiefly found in the ruins of Jabouiga. The people of America are fond of using them as amulets, and the Persian pilgrims who came to the shrines of Ali and Hossein frequently carry back with them some of these curiosities." It may be observed, also, in the explanation of the passage, that clay was often used for the purpose of a seal in Oriental countries. The manner in which it was used was to daub a mass of it over the door or lock of a house, a caravansera, a room, or any place where anything valuable was deposited, and to impress upon it a rude seal. This indeed would not make the goods safe from a robber, but it would be an indication that the place is not to be entered, and show that if it had been entered it was by violence; compare Mat 27:66. This impression on clay would be produced by the "Rev_olving" or Babyionian seal, by turning it about, or rolling it on clay, and thus bringing the figures out prominently, and this will explain the passage here. The passing of the light over the earth in the morning, seems to be like rolling a cylinder-seal on soft clay. It leaves distinct impressions; raises up prominent figures; gives form and beauty to what seemed before a dark undistinguished mass. The word rendered "it is turned" (תתהפך tithâ phak), means properly "it turns itself" - and the idea is that, like the Rev_olving seal, it seems to roll over the face of the earth, and to leave a distinct and beautiful impression. Before, the face of the earth was obscure. Nothing, in the darkness of the night, could be distinguished. Now, when the dawn arises and the light spreads abroad, the figures of hills, and trees, and tents, and cities, rise before it as if a seal had been rolled on yielding clay. The image is one, therefore, of high poetic character, and of great beauty. If this be the correct interpretation, the passage does not refer to the Rev_olution of the earth on its axis, or to any change in appearance or form which it assumes when the wicked are shaken out of it, as Schultens supposes, but to the beautiful change in appearance which the face of the earth seems to undergo when the aurora passes over it. And they stand as a garment - This passage is perhaps even more difficult than the former part of the verse. Prof. Lee renders it, "And that men be set up as if accoutred for battle," and according to him the idea is, that people, when the light shines, set themselves up for the prosecution of their designs. Coverdale renders it, "Their tokens and weapons hast thou turned like clay, and set them up again as the changing of a garment." Grotius supposes it means that things by the aurora change their appearance and color like a variegated garment. The true idea of the passage is probably that adopted by Schultens, Herder, Umbreit, Rosenmuller, and Noyes, that it refers to the beautiful appearance which the face of nature seems to put on when the morning light shines upon the world. Before, all was dark and undistinguished. Nature seemed to be one vast blank, with no prominent objects, and with no variety of color. When the light dawns on the earth, the various objects - the hills, trees, houses, fields, flowers, seem to stand forth, or to raise themselves up (יתיצבו yityâ tsabû), and to put on the appearance of gorgeous and variegated vestments. It is as if the earth were clothed with beauty, and what was before a vast blank were now arrayed in splendid vestments. Thus understood, there is no need of supposing that garments were ever made, as has been sometimes supposed, with so much in-wrought silver and gold that they would "stand upright themselves." It is a beautiful conception of poetry - that the spreading light seems to clothe the dark world with a gorgeous robe, by calling forth the objects of creation from the dull and dark uniformity of night to the distinctness of day. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:14: as a: Psa 104:2, Psa 104:6 Job 38:15 Geneva 1599 38:14 It is turned as clay [to] the seal; (l) and they stand as a garment. (l) The earth which seemed in the night to have no form by the rising of the sun, is as it were created anew, and all things in it clad with new beauty. John Gill 38:14 It is turned as clay to the seal,.... As the clay receives a different form by the impress of the seal upon it, so the earth appears in a different manner by the spring of morning light upon it; in the darkness of the night nothing of its form and beauty is to be seen; it is a mere "tohu" and "bohu", like the chaos, Gen 1:2; its rising hills, and spreading dales, and beautiful landscapes, cannot be observed with pleasure; but when the light breaks forth in the morning, it is seen in all its beauty and glory: of the change the light of the Gospel makes in men, see 2Cor 3:18; and they stand as a garment; or things stand upon it as a garment, as Mr. Broughton renders the words; herbs, plants, and trees, unseen in the night, stand up like a vesture to the earth in the morning light; and as they are clothed themselves, they are a garment to that, which now puts on another and beautiful habit; the pastures are clothed with flocks, and the valleys covered with corn, and the whole earth with light itself, as with a garment: and as beautifully do men made light in the Lord appear; see Is 41:10. John Wesley 38:14 It - The earth. Turned - Is changed in its appearance. By the seal - The seal makes a beautiful impression upon the clay, which in itself hath no form, or comeliness. So the earth, which in the darkness of night lies like a confused heap without either form or beauty, when the light arises and shines upon it, appears in excellent order and glory. They - The men and things of the earth, whether natural, as living creatures, herbs and trees; or artificial, as houses or other buildings. Stand - Present themselves to our view. Garment - Wherewith the earth is in a manner clothed and adorned. Robert Jamieson, A. R. Fausset and David Brown 38:14 Explaining the first clause of Job 38:13, as Job 38:15 does the second clause. As the plastic clay presents the various figures impressed on it by a seal, so the earth, which in the dark was void of all form, when illuminated by the dayspring, presents a variety of forms, hills, valleys, &c. turned--(Hebrew, "turns itself") alludes to the rolling cylinder seal, such as is found in Babylon, which leaves its impressions on the clay, as it is turned about; so the morning light rolling on over the earth. they stand--The forms of beauty, unfolded by the dawn, stand forth as a garment, in which the earth is clad.
38:1538:15: Եւ մերժեցե՞ր զլոյսն յամպարշտաց, զբազուկս ամբարտաւանից խորտակեցե՞ր[9500]։ [9500] ՚Ի լուս՛՛. ոլորակ բառիցս՝ մերժեցե՞ր. խորտակեցե՞ր. նշանակի շեշտիւ, մերժեցե՛ր. խորտակեցե՛ր. համաձայն այլոց։ 15 Մերժեցի՞ր լոյսն ամբարիշտներին, խորտակեցի՞ր բազուկներն ամբարտաւանների: 15 Սակայն ամբարիշտներէն կ’արգիլուի իրենց լոյսը Ու բարձրացած բազուկը կը խորտակուի։ Եւ մերժեցե՞ր զլոյսն յամպարշտաց, զբազուկս ամբարտաւանից խորտակեցե՞ր: 38:15: Եւ մերժեցե՞ր զլոյսն յամպարշտաց, զբազուկս ամբարտաւանից խորտակեցե՞ր[9500]։ [9500] ՚Ի լուս՛՛. ոլորակ բառիցս՝ մերժեցե՞ր. խորտակեցե՞ր. նշանակի շեշտիւ, մերժեցե՛ր. խորտակեցե՛ր. համաձայն այլոց։ 15 Մերժեցի՞ր լոյսն ամբարիշտներին, խորտակեցի՞ր բազուկներն ամբարտաւանների: 15 Սակայն ամբարիշտներէն կ’արգիլուի իրենց լոյսը Ու բարձրացած բազուկը կը խորտակուի։ zohrab-1805▾ eastern-1994▾ western am▾	38:1538:15 и чтобы отнялся у нечестивых свет их и дерзкая рука их сокрушилась? 38:15 ἀφεῖλας αφαιρεω take away δὲ δε though; while ἀπὸ απο from; away ἀσεβῶν ασεβης irreverent τὸ ο the φῶς φως light βραχίονα βραχιων arm δὲ δε though; while ὑπερηφάνων υπερηφανος proud συνέτριψας συντριβω fracture; smash 38:15 וְ wᵊ וְ and יִמָּנַ֣ע yimmānˈaʕ מנע withhold מֵ mē מִן from רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֹורָ֑ם ʔôrˈām אֹור light וּ û וְ and זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm רָ֝מָ֗ה ˈrāmˈā רום be high תִּשָּׁבֵֽר׃ tiššāvˈēr שׁבר break 38:15. auferetur ab impiis lux sua et brachium excelsum confringeturFrom the wicked their light shall be taken away, and the high arm shall be broken. 15. And from the wicked their light is withholden, and the high arm is broken. 38:15. And from the wicked their light is withholden, and the high arm shall be broken. 38:15. From the impious, the light will be taken away, and the exalted arm will be broken. And from the wicked their light is withholden, and the high arm shall be broken: 38:15 и чтобы отнялся у нечестивых свет их и дерзкая рука их сокрушилась? 38:15 ἀφεῖλας αφαιρεω take away δὲ δε though; while ἀπὸ απο from; away ἀσεβῶν ασεβης irreverent τὸ ο the φῶς φως light βραχίονα βραχιων arm δὲ δε though; while ὑπερηφάνων υπερηφανος proud συνέτριψας συντριβω fracture; smash 38:15 וְ wᵊ וְ and יִמָּנַ֣ע yimmānˈaʕ מנע withhold מֵ mē מִן from רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֹורָ֑ם ʔôrˈām אֹור light וּ û וְ and זְרֹ֥ועַ zᵊrˌôₐʕ זְרֹועַ arm רָ֝מָ֗ה ˈrāmˈā רום be high תִּשָּׁבֵֽר׃ tiššāvˈēr שׁבר break 38:15. auferetur ab impiis lux sua et brachium excelsum confringetur From the wicked their light shall be taken away, and the high arm shall be broken. 15. And from the wicked their light is withholden, and the high arm is broken. 38:15. And from the wicked their light is withholden, and the high arm shall be broken. 38:15. From the impious, the light will be taken away, and the exalted arm will be broken. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 38:15: And from the wicked their light is withholden - While the light thus spreads over the earth, rendering every object beautiful and blessing the righteous, light and prosperity are withheld from the wicked; see the notes at . Or, the meaning may be, that when the light shines upon the world, the wicked, accustomed to perform their deeds in the night, flee from it, and retreat to their dark hiding-places. And the high arm - Of the wicked. The arm is a symbol of strength. It is that by which we accomplish our purposes, and the idea here is, that the haughty power of the oppressor shall be crushed. The connection here seems to be this. In -14, there is a beautiful description of the light, and of its effects upon the appearance of natural objects. It was such as to clothe the world with beauty, and to fill the heart of the pious with gladness. In order now to show the greatness of the punishment of the wicked, it is added that all this beauty will be hidden from them. They will be driven away by the light into their dark hiding-places, and will be met there with the withdrawal of all the tokens of prosperity, and their power will be crushed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:15: from: Job 5:14, Job 18:5, Job 18:18; Exo 10:21-23; Kg2 6:18; Pro 4:19; Isa 8:21, Isa 8:22; Jer 13:16; Act 13:10, Act 13:11 the high: Psa 10:15, Psa 37:17; Eze 30:22 Job 38:16 John Gill 38:15 And from the wicked their light is withholden,.... Whose light is darkness, and whose day is the night, of which they are deprived when the morning light breaks forth; see Job 24:17; it may be figuratively understood of the light of prosperity being removed from them, or the light of life, when they shall be sent into utter darkness; and the high arm shall be broken; their power weakened and made useless; even the power of such wicked men who have had a large share of it, and have used it in a tyrannical manner; and especially this will be their case at death; see Is 14:10. John Wesley 38:15 Withheld - That light which enjoyed by others is withholden from them, either by their own choice, because they chuse darkness rather than light; or by the judgment of God, or the magistrate, by whom they are cut off from the light of the living. Arms - Their great strength which they used to the oppression of others. Robert Jamieson, A. R. Fausset and David Brown 38:15 their light--by which they work; namely, darkness, which is their day (Job 24:17), is extinguished by daylight. high--Rather, "The arm uplifted" for murder or other crime is broken; it falls down suddenly, powerless, through their fear of light.
38:1638:16: Հասեա՞լ իցես յակն ծովու, եւ ընդ հետս անդնդոց շրջեցա՞ր։ 16 Հասա՞ր ծովի ակունքին, շրջեցի՞ր խորքերն անդունդների: 16 Ծովուն աղբիւրները մտե՞ր ես Ու անդունդին ծածուկ տեղերը պտըտե՞ր ես։ Հասեա՞լ իցես յակն ծովու, եւ ընդ հետս անդնդոց շրջեցա՞ր: 38:16: Հասեա՞լ իցես յակն ծովու, եւ ընդ հետս անդնդոց շրջեցա՞ր։ 16 Հասա՞ր ծովի ակունքին, շրջեցի՞ր խորքերն անդունդների: 16 Ծովուն աղբիւրները մտե՞ր ես Ու անդունդին ծածուկ տեղերը պտըտե՞ր ես։ zohrab-1805▾ eastern-1994▾ western am▾	38:1638:16 Нисходил ли ты во глубину моря и входил ли в исследование бездны? 38:16 ἦλθες ερχομαι come; go δὲ δε though; while ἐπὶ επι in; on πηγὴν πηγη well; fountain θαλάσσης θαλασσα sea ἐν εν in δὲ δε though; while ἴχνεσιν ιχνος footstep ἀβύσσου αβυσσος abyss περιεπάτησας περιπατεω walk around / along 38:16 הֲ֭ ˈhᵃ הֲ [interrogative] בָאתָ vāṯˌā בוא come עַד־ ʕaḏ- עַד unto נִבְכֵי־ nivᵊḵê- נֵבֶךְ sandy ground יָ֑ם yˈom יָם sea וּ û וְ and בְ vᵊ בְּ in חֵ֥קֶר ḥˌēqer חֵקֶר exploration תְּ֝הֹ֗ום ˈtᵊhˈôm תְּהֹום primeval ocean הִתְהַלָּֽכְתָּ׃ hiṯhallˈāḵᵊttā הלך walk 38:16. numquid ingressus es profunda maris et in novissimis abyssis deambulastiHast thou entered into the depths of the sea, and walked in the lowest parts of the deep? 16. Hast thou entered into the springs of the sea? or hast thou walked in the recesses of the deep? 38:16. Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth? 38:16. Have you entered the depths of the sea, and have you taken a walk in the uttermost parts of the abyss? Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth: 38:16 Нисходил ли ты во глубину моря и входил ли в исследование бездны? 38:16 ἦλθες ερχομαι come; go δὲ δε though; while ἐπὶ επι in; on πηγὴν πηγη well; fountain θαλάσσης θαλασσα sea ἐν εν in δὲ δε though; while ἴχνεσιν ιχνος footstep ἀβύσσου αβυσσος abyss περιεπάτησας περιπατεω walk around / along 38:16 הֲ֭ ˈhᵃ הֲ [interrogative] בָאתָ vāṯˌā בוא come עַד־ ʕaḏ- עַד unto נִבְכֵי־ nivᵊḵê- נֵבֶךְ sandy ground יָ֑ם yˈom יָם sea וּ û וְ and בְ vᵊ בְּ in חֵ֥קֶר ḥˌēqer חֵקֶר exploration תְּ֝הֹ֗ום ˈtᵊhˈôm תְּהֹום primeval ocean הִתְהַלָּֽכְתָּ׃ hiṯhallˈāḵᵊttā הלך walk 38:16. numquid ingressus es profunda maris et in novissimis abyssis deambulasti Hast thou entered into the depths of the sea, and walked in the lowest parts of the deep? 16. Hast thou entered into the springs of the sea? or hast thou walked in the recesses of the deep? 38:16. Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth? 38:16. Have you entered the depths of the sea, and have you taken a walk in the uttermost parts of the abyss? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 16-18. Сохраняет свою силу и тот закон, по которому человеку недоступны источники моря, шеол со своими обитателями, и не поддается измерению широта земли. Adam Clarke: Commentary on the Bible - 1831 38:16: Hast thou entered into the springs of the sea? - Of these springs, inlets, or outlets of the sea, we know just as much as Job. There was prevalent among philosophers an opinion, that through a porous bottom fresh matter was constantly oozing by which the sea was supplied with new materials. But through such pores these materials might as well ooze out as ooze in. Walked in the search of the depth? - Hast thou walked from the shallow beach through the great ocean's bed, till thou hast arrived at its profoundest depths? In other words, Dost thou know the depths of the sea? Job, we may presume, did not. No man since him has found them out. In multitudes of places they are unfathomed by any means hitherto used by man. Albert Barnes: Notes on the Bible - 1834 38:16: Hast thou entered into the springs of the sea? - The word here rendered "springs" (נבך nê bek), occurs nowhere else in the Scriptures. It is rendered by the Vulgate "profunda," the deep parts; and by the Septuagint πηγὴν pē gē n - "fountains." The reference seems to be to the deep fountains at the bottom of the sea, which were supposed to supply it with water. A large portion of the water of the ocean is indeed conveyed to it by rivers and streams that run on the surface of the earth. But it is known, also, that there are fountains at the bottom of the ocean, and in some places the amount of water that flows from them is so great, that its action is perceptible at the surface. One such fountain exists in the Atlantic ocean near the coast of Florida. Or hast thou walked in the search of the depth? - Or, rather, in the deep places or caverns of the ocean. The word rendered "search" here (חקר chê qer), means "searching," investigation, and then an object that is to be searched out, and hence, that which is obscure, remote, hidden. Then it may be applied to the deep caverns of the ocean, or the bottom of the sea. This is to man unsearchable. No line has been found long enough to fathom the ocean, and of course what is there is unknown. It is adduced, therefore, with great propriety as a proof of the wisdom of God, that he could look on the deep caverns of the ocean, and was able to search out all that was there. A sentiment similar to this occurs in Homer, when speaking of Atlas: Ὅατε θαλάσσης; Πάσης βένθεα οἷδεν. Hoate thalassē s; Pasē s benthea oiden. Odyssey . "Who knows the depths of every sea." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:16: the springs: Psa 77:19; Pro 8:24; Jer 51:36 walked: Job 26:5, Job 26:6 Job 38:17 Carl Friedrich Keil and Franz Delitzsch 38:16 16 Hast thou reached the fountains of the sea, And hast thou gone into the foundation of the deep? 17 Were the gates of death unveiled to thee, And didst thou see the gates of the realm of shades? 18 Hast thou comprehended the breadth of the earth? Speak, in so far as thou knowest all this! 19 Which is the way to where the light dwelleth, And darkness, where is its place, 20 That thou mightest bring it to its bound, And that thou mightest know the paths of its house? 21 Thou knowest it, for then wast thou born, And the number of thy days is great! - The root נב has the primary notion of obtruding itself upon the senses (vid., Genesis, S. 635), whence נבך in Arabic of a rising country that pleases the eye (nabaka, a hill, a hillside), and here (cognate in root and meaning נבע, Syr. Talmud. נבג, Arab. nbg, nbṭ, scatuirire) of gushing and bubbling water. Hitzig's conjecture, approved by Olsh., נבלי, sets aside a word that is perfectly clear so far as the language is concerned. On חקר vid., on Job 11:7. The question put to Job in Job 38:17, he must, according to his own confession, Job 26:6, answer in the negative. In order to avoid the collision of two aspirates, the interrogative ה is wanting before התבּננתּ, Ew. 324, b; התבנן עד signifies, according to Job 32:12, to observe anything carefully; the meaning of the question therefore is, whether Job has given special attention to the breadth of the earth, and whether he consequently has a comprehensive and thorough knowledge of it. כּלּהּ refers not to the earth (Hahn, Olsh., and others), but, as neuter, to the preceding points of interrogation. The questions, Job 38:19, refer to the principles of light and darkness, i.e., their final causes, whence they come forth as cosmical phenomena. ישׁכּן־אור is a relative clause, Ges. 123, 3, c; the noun that governs (the Regens) this virtual genitive, which ought in Arabic to be without the art. as being determined by the regens, is, according to the Hebrew syntax, which is freer in this respect, הדּרך (comp. Ges. 110, 2). That which is said of the bound of darkness, i.e., the furthest point at which darkness passes away, and the paths to its house, applies also to the light, which the poet perhaps has even prominently (comp. Job 24:13) before his mind: light and darkness have a first cause which is inaccessible to man, and beyond his power of searching out. The admission in Job 38:21 is ironical: Verily! thou art as old as the beginning of creation, when light and darkness, as powers of nature which are distinguished and bounded the one by the other (vid., Job 26:10), were introduced into the rising world; thou art as old as the world, so that thou hast an exact knowledge of its and thine own contemporaneous origin (vid., Job 15:7). On the fut. joined with אז htiw denioj . regularly in the signification of the aorist, vid., Ew. 134, b. The attraction in connection with מספּר is like Job 15:20; Job 21:21. Geneva 1599 38:16 Hast thou entered into the springs of the sea? or hast thou walked in the search of the (m) depth? (m) If you are not able to seek out the depth of the sea, how much less are you able to comprehend the counsel of God? John Gill 38:16 Hast thou entered into the springs of the sea?.... The subterraneous passages through which the waters flow into the sea and supply it; or the springs and fountains that rise up at the bottom of it (i); and some tell us of springs of sweet water that rise there, even though the water at the bottom of the sea is saltier than on the surface (k): some render it "the drops of the sea" (l); hast thou considered them and counted them? art thou able to do it? no: others the "perplexities" of it (m), so the Targum, the word being used in this sense, Ex 14:3; the thickets of it; some speak of woods and forests in it; see Gill on Ex 10:19; others "rocks" and shelves (n), and others the "borders" of it (o); and the sense then is, hast thou entered into and travelled through the main ocean, observed the forests in it, the shelving rocks and sandy mountains in it, and gone to the utmost borders of it? or hast thou walked in the search of the depth? to find out the deepest place of it, where no sounding line can reach (p); or walked in quest of the curiosities of it, animals, plants and minerals, unknown to men; or of the riches that lie at the bottom of it, for which now the diving bell is used, but not invented and known in the times of Job; and if Job had not done and could not do all this, how should he be able to enter into the secret springs of Providence, or trace the ways of God, whose way is in the sea, and whose paths are in the great waters, and his footsteps not known? Ps 77:19. (i) According to Dr. Plot, the principal fountains have their origin, and are supplied with water through subterraneous passages from the sea. De Origine Fontium, &c. apud Act. Erudit. Lips. A. M. 1685. p. 538. See Gen vii. 11. (k) Vid. Scheucbzer. Physic. Sacr. vol. 4. p. 803. (l) "guttas maris", Tigurine version, Grotius. (m) "Perplexitates maris", Munster. (n) "Scopulos maris", Michaelis; "salebrosa maris", Schultens. (o) So Jarchi. (p) For though the greatest depth of the sea is said by Fabianus (apud Plin. Nat. Hist. l. 2, c. 102.) to be fifteen furlongs, or near two miles, this must be understood of that part of it which is fathomable and nearer land. But such as those, called Bathea Ponti, the depths of the Pontus, and are almost three hundred furlongs from the continent, they are said (Plin. ib.) to be of an immense depth, and the bottom not to be found. And if the Sardinian sea, the deepest in the Mediterranean (Aristot. Meteorolog. l. 2, c. 1.) is a thousand orgies or fathoms deep, (Posidonius apud Strabo. Geograph. l. 1, p. 37.) that is, one mile and a fifth, what must the depth of the vast ocean be? John Wesley 38:16 Springs - Heb. the tears; the several springs out of which the waters of the sea flow as tears do from the eyes. Walked - Hast thou found out the utmost depth of the sea, which in divers places could never be reached by the wisest mariner? And how then canst thou fathom the depths of my counsels? Robert Jamieson, A. R. Fausset and David Brown 38:16 springs--fountains beneath the sea (Ps 95:4-5). search--Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.
38:1738:17: Բանայցե՞ն քեզ ահիւ դրունք մահու. բարապանաց դժոխոց ՚ի տեսանել զքեզ սարսիցե՞ն[9501]։ [9501] Ոմանք. Եւ բարապա՛՛... տեսեալ զքեզ սարսեսցեն։ 17 Քո առաջ ահով բացուելո՞ւ են դռները մահուան. դժոխքի դռնապանները սարսելո՞ւ են քեզ տեսնելով: 17 Մահուան դռները յայտնուեցա՞ն քեզի Ու մահուան շուքին դռները տեսա՞ր։ Բանայցե՞ն քեզ ^[375]ահիւ դրունք մահու, ^[376]բարապանաց դժոխոց ի տեսանել զքեզ` սարսիցե՞ն: 38:17: Բանայցե՞ն քեզ ահիւ դրունք մահու. բարապանաց դժոխոց ՚ի տեսանել զքեզ սարսիցե՞ն[9501]։ [9501] Ոմանք. Եւ բարապա՛՛... տեսեալ զքեզ սարսեսցեն։ 17 Քո առաջ ահով բացուելո՞ւ են դռները մահուան. դժոխքի դռնապանները սարսելո՞ւ են քեզ տեսնելով: 17 Մահուան դռները յայտնուեցա՞ն քեզի Ու մահուան շուքին դռները տեսա՞ր։ zohrab-1805▾ eastern-1994▾ western am▾	38:1738:17 Отворялись ли для тебя врата смерти, и видел ли ты врата тени смертной? 38:17 ἀνοίγονται ανοιγω open up δέ δε though; while σοι σοι you φόβῳ φοβος fear; awe πύλαι πυλη gate θανάτου θανατος death πυλωροὶ πυλωρος though; while ᾅδου αδης Hades ἰδόντες οραω view; see σε σε.1 you ἔπτηξαν πτησσω frighten; scare 38:17 הֲ hᵃ הֲ [interrogative] נִגְל֣וּ niḡlˈû גלה uncover לְ֭ךָ ˈlᵊḵā לְ to שַׁעֲרֵי־ šaʕᵃrê- שַׁעַר gate מָ֑וֶת mˈāweṯ מָוֶת death וְ wᵊ וְ and שַׁעֲרֵ֖י šaʕᵃrˌê שַׁעַר gate צַלְמָ֣וֶת ṣalmˈāweṯ צַלְמָוֶת darkness תִּרְאֶֽה׃ tirʔˈeh ראה see 38:17. numquid apertae tibi sunt portae mortis et ostia tenebrosa vidistiHave the gates of death been opened to thee, and hast thou seen the darksome doors? 17. Have the gates of death been revealed unto thee? or hast thou seen the gates of the shadow of death? 38:17. Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? 38:17. Have the gates of death been opened to you, and have you seen the doors of darkness? Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death: 38:17 Отворялись ли для тебя врата смерти, и видел ли ты врата тени смертной? 38:17 ἀνοίγονται ανοιγω open up δέ δε though; while σοι σοι you φόβῳ φοβος fear; awe πύλαι πυλη gate θανάτου θανατος death πυλωροὶ πυλωρος though; while ᾅδου αδης Hades ἰδόντες οραω view; see σε σε.1 you ἔπτηξαν πτησσω frighten; scare 38:17 הֲ hᵃ הֲ [interrogative] נִגְל֣וּ niḡlˈû גלה uncover לְ֭ךָ ˈlᵊḵā לְ to שַׁעֲרֵי־ šaʕᵃrê- שַׁעַר gate מָ֑וֶת mˈāweṯ מָוֶת death וְ wᵊ וְ and שַׁעֲרֵ֖י šaʕᵃrˌê שַׁעַר gate צַלְמָ֣וֶת ṣalmˈāweṯ צַלְמָוֶת darkness תִּרְאֶֽה׃ tirʔˈeh ראה see 38:17. numquid apertae tibi sunt portae mortis et ostia tenebrosa vidisti Have the gates of death been opened to thee, and hast thou seen the darksome doors? 17. Have the gates of death been revealed unto thee? or hast thou seen the gates of the shadow of death? 38:17. Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? 38:17. Have the gates of death been opened to you, and have you seen the doors of darkness? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:17: Have the gates of death been opened unto thee? - Dost thou know in what the article of death consists? This is as inexplicable as the question, What is animal life? The doors of the shallow of death? - צלמות tsalmaveth, the intermediate state, the openings into the place of separate spirits. Here two places are distinguished: מות maveth, death, and צלמות tsalmaveth, the shadow of death. It will not do to say, death is the privation of life, for what then would be the shadow of that privation? Albert Barnes: Notes on the Bible - 1834 38:17: Have the gates of death been opened unto thee - That is, the gates of the world where death reigns; or the gates that lead to the abodes of the dead. The allusion here is to "Sheol," or "Hades," the dark abodes of the dead. This was supposed to be beneath the ground, and was entered by the grave, and was inclosed by gates and bars; see the notes at -22. The transition from the reference to the bottom of the sea to the regions of the dead was natural, and the mind is carried forward to a subject further beyond the ken of mortals than even the unfathomable depths of the ocean. The idea is, that God saw all that occurred in that dark world beneath us, where the dead were congregated, and that his vast superiority to man was evinced by his being able thus to penetrate into, and survey those hidden regions. It is common in the Classical writers to represent those regions as entered by gates. Thus, Lucretius, i. 1105, - Haec rebus erit para janua letl, Hae se turba foras dabit omnis materai. - "The doors of death are ope, And the vast whole unbounded ruin whelms." Good. So Virgil, Aeneid ii. 661, - Pater isti janua leto, "The door of death stands open." Or hast thou seen the doors of the shadow of death? - The doors which lead down to the gloomy realms where death spreads its dismal shades. This expression is more emphatic than the former, for the word צלמות tsalmâ veth "shadow of death," is more intensive in its meaning than the word מות mâ veth, "death." There is the superadded idea of a deep and dismal shadow; of profound and gloomy darkness; see the word explained in the notes at ; compare -22. Man was unable to penetrate those gloomy abodes and to Rev_eal what was there; but God saw all with the clearness of noon-day. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:17: the gates: Psa 9:13, Psa 107:18, Psa 116:3 the shadow: Job 3:5, Job 12:22; Psa 23:4, Psa 107:10, Psa 107:14; Amo 5:8; Mat 4:16 Job 38:18 John Gill 38:17 Have the gates of death been opened unto thee?.... Meaning not by which death has entered into the world, and which have been the causes and occasion of it; as the sin of man, the appointment of God, and various providences, calamities and diseases; but by which men enter into the state of the dead. Men know not experimentally what death is, nor in what way they shall go out of the world, nor at what time, nor in what place; they know not what the state of the dead is, there is no correspondence between them and the living; they do not know either what they enjoy or endure, or who precisely and with certainty are in the separate abodes of bliss or misery; the gates of these dark and invisible regions to us have never been thrown open, for mortals to look into them; or hast thou seen the doors of the shadow of death? the same thing in other words; the Targum and Jarchi interpret this of hell. John Wesley 38:17 Death - Hast thou seen, or dost thou know the place and state of the dead; the depths and bowels of that earth in which the generality of dead men are buried. Death is a grand secret? We know not when or by what means we shall be brought to death: by what road we must go the way, whence we shall not return. We cannot describe what death is; how the knot is untied between soul and body, or how the spirit goes "To be we know not what, and live we know not how." With what dreadful curiosity does the soul launch out into an untried abyss? We have no correspondence with separate souls, nor any acquaintance with their state. It is an unknown, undiscovered region, to which they are removed. While we are here in a world of sense, we speak of the world of spirits, as blind men do of colours, and when we remove thither, shall be amazed to find how much we were mistaken. Robert Jamieson, A. R. Fausset and David Brown 38:17 seen--The second clause heightens the thought in the first. Man during life does not even "see" the gates of the realm of the dead ("death," Job 10:21); much less are they "opened" to him. But those are "naked before God" (Job 26:6).
38:1838:18: Խելամո՞ւտ իցես լայնութեան առ ՚ի ներքոյ երկնիցս. աղէ՝ պատմեա՛ ինձ ո՞րչափ իցէ։ 18 Վերահասու լինելո՞ւ ես երկնքի ներքոյ եղած տարածութեան. ասա՛ ինձ տեսնեմ՝ որքա՞ն է այն: 18 Երկրի լայնութեանը խելքդ հասա՞ւ։Եթէ ամէնը գիտես՝ ըսէ՛։ Խելամո՞ւտ իցես լայնութեան ^[377]առ ի ներքոյ երկնիցս``, աղէ պատմեա ինձ` ո՛րչափ իցէ: 38:18: Խելամո՞ւտ իցես լայնութեան առ ՚ի ներքոյ երկնիցս. աղէ՝ պատմեա՛ ինձ ո՞րչափ իցէ։ 18 Վերահասու լինելո՞ւ ես երկնքի ներքոյ եղած տարածութեան. ասա՛ ինձ տեսնեմ՝ որքա՞ն է այն: 18 Երկրի լայնութեանը խելքդ հասա՞ւ։Եթէ ամէնը գիտես՝ ըսէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	38:1838:18 Обозрел ли ты широту земли? Объясни, если знаешь все это. 38:18 νενουθέτησαι νουθετεω prompt; warn δὲ δε though; while τὸ ο the εὖρος ευρος the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven ἀνάγγειλον αναγγελλω announce δή δη in fact μοι μοι me πόση ποσος how much? τίς τις.1 who?; what? ἐστιν ειμι be 38:18 הִ֭תְבֹּנַנְתָּ ˈhiṯbōnantā בין understand עַד־ ʕaḏ- עַד unto רַחֲבֵי־ raḥᵃvê- רַחַב expanse אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הַ֝גֵּ֗ד ˈhaggˈēḏ נגד report אִם־ ʔim- אִם if יָדַ֥עְתָּ yāḏˌaʕtā ידע know כֻלָּֽהּ׃ ḵullˈāh כֹּל whole 38:18. numquid considerasti latitudines terrae indica mihi si nosti omniaHast thou considered the breadth of the earth? tell me, if thou knowest all things? 18. Hast thou comprehended the breadth of the earth? declare, if thou knowest it all. 38:18. Hast thou perceived the breadth of the earth? declare if thou knowest it all. 38:18. Have you considered the breadth of the earth? If you know all things, reveal them to me. Hast thou perceived the breadth of the earth? declare if thou knowest it all: 38:18 Обозрел ли ты широту земли? Объясни, если знаешь все это. 38:18 νενουθέτησαι νουθετεω prompt; warn δὲ δε though; while τὸ ο the εὖρος ευρος the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven ἀνάγγειλον αναγγελλω announce δή δη in fact μοι μοι me πόση ποσος how much? τίς τις.1 who?; what? ἐστιν ειμι be 38:18 הִ֭תְבֹּנַנְתָּ ˈhiṯbōnantā בין understand עַד־ ʕaḏ- עַד unto רַחֲבֵי־ raḥᵃvê- רַחַב expanse אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הַ֝גֵּ֗ד ˈhaggˈēḏ נגד report אִם־ ʔim- אִם if יָדַ֥עְתָּ yāḏˌaʕtā ידע know כֻלָּֽהּ׃ ḵullˈāh כֹּל whole 38:18. numquid considerasti latitudines terrae indica mihi si nosti omnia Hast thou considered the breadth of the earth? tell me, if thou knowest all things? 18. Hast thou comprehended the breadth of the earth? declare, if thou knowest it all. 38:18. Hast thou perceived the breadth of the earth? declare if thou knowest it all. 38:18. Have you considered the breadth of the earth? If you know all things, reveal them to me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:18: The breadth of the earth? - At that time the circumference of the globe was not known, because the earth itself was supposed to be a vast extended plain, bordered all round with the ocean and the sky. Albert Barnes: Notes on the Bible - 1834 38:18: Hast thou perceived the breadth of the earth? - How far the earth extends. To see the force of this, we must remember that the early conception of the earth was that it was a vast plain, and that in the time of Job its limits were unknown. One of the earliest and most obvious inquiries would naturally be, What was the extent of the earth? By what was it bounded? And what was the character of the regions beyond those which were then known? All this was hidden from man at that time, and God, therefore, asks with emphasis whether Job had been able to determine this great inquiry. The knowledge of this is put on the same foundation as that of the depths of the sea, and of the dark regions of the dead, and in the time of Job the one was as much unknown as the other. God, who knew all this, must, therefore, be infinitely exalted above man. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:18: Psa 74:17, Psa 89:11, Psa 89:12; Isa 40:28; Jer 31:37; Rev 20:9 Job 38:19 John Gill 38:18 Hast thou perceived the breadth of the earth?.... Which may be put for all the dimensions of it, length, breadth, diameter, and circumference, but especially it regards the surface of it, and the measurement of that; hast thou gone over the whole face of the earth and measured it, all its parts, its hills and dales, rocks and mountains, and took a survey of all the cities, towns and villages, woods, forests, fountains, rivers, &c? no; if a man lived as long as Methuselah, and spent all his days in this way, he could never be able to do it; and some parts are inaccessible, and not to be measured by the most skilful geometer; declare, if thou knowest it all; the whole earth and every part of it, and all that is in it. Whether the other hemisphere and the antipodes were known in Job's time is a question; however not America, or the new world, which is a late discovery; and even now, in our most exact maps of the world, some parts are marked with "terra incognita", the unknown land. John Wesley 38:18 Breadth - The whole compass and all the parts of it? Robert Jamieson, A. R. Fausset and David Brown 38:18 Hast thou--as God doth (Job 28:24).
38:1938:19: Զի՞նչ երկիր իցէ յորում լոյսն ագանիցի, կամ զի՞նչ տեղի խաւարի։ 19 Ո՞րն է այն երկիրը, ուր լոյսն է օթեւանում, կամ ո՞րն է տեղը խաւարի: 19 Լոյսին բնակարանը* ո՞ւր է Ու խաւարին տեղը ո՞ւր է Զի՞նչ երկիր իցէ յորում լոյսն ագանիցի, կամ զի՞նչ տեղի խաւարի: 38:19: Զի՞նչ երկիր իցէ յորում լոյսն ագանիցի, կամ զի՞նչ տեղի խաւարի։ 19 Ո՞րն է այն երկիրը, ուր լոյսն է օթեւանում, կամ ո՞րն է տեղը խաւարի: 19 Լոյսին բնակարանը* ո՞ւր է Ու խաւարին տեղը ո՞ւր է zohrab-1805▾ eastern-1994▾ western am▾	38:1938:19 Где путь к жилищу света, и где место тьмы? 38:19 ποίᾳ ποιος of what kind; which δὲ δε though; while γῇ γη earth; land αὐλίζεται αυλιζομαι spend the night τὸ ο the φῶς φως light σκότους σκοτος dark δὲ δε though; while ποῖος ποιος of what kind; which ὁ ο the τόπος τοπος place; locality 38:19 אֵי־ ʔê- אֵי where זֶ֣ה zˈeh זֶה this הַ֭ ˈha הַ the דֶּרֶךְ ddereḵ דֶּרֶךְ way יִשְׁכָּן־ yiškon- שׁכן dwell אֹ֑ור ʔˈôr אֹור light וְ֝ ˈw וְ and חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness אֵי־ ʔê- אֵי where זֶ֥ה zˌeh זֶה this מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place 38:19. in qua via habitet lux et tenebrarum quis locus sitWhere is the way where light dwelleth, and where is the place of darkness? 19. Where is the way to the dwelling of light, and as for darkness, where is the place thereof; 38:19. Where [is] the way [where] light dwelleth? and [as for] darkness, where [is] the place thereof, 38:19. Which is the way that holds the light, and which is the place of darkness? Where [is] the way [where] light dwelleth? and [as for] darkness, where [is] the place thereof: 38:19 Где путь к жилищу света, и где место тьмы? 38:19 ποίᾳ ποιος of what kind; which δὲ δε though; while γῇ γη earth; land αὐλίζεται αυλιζομαι spend the night τὸ ο the φῶς φως light σκότους σκοτος dark δὲ δε though; while ποῖος ποιος of what kind; which ὁ ο the τόπος τοπος place; locality 38:19 אֵי־ ʔê- אֵי where זֶ֣ה zˈeh זֶה this הַ֭ ˈha הַ the דֶּרֶךְ ddereḵ דֶּרֶךְ way יִשְׁכָּן־ yiškon- שׁכן dwell אֹ֑ור ʔˈôr אֹור light וְ֝ ˈw וְ and חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness אֵי־ ʔê- אֵי where זֶ֥ה zˌeh זֶה this מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place 38:19. in qua via habitet lux et tenebrarum quis locus sit Where is the way where light dwelleth, and where is the place of darkness? 19. Where is the way to the dwelling of light, and as for darkness, where is the place thereof; 38:19. Where [is] the way [where] light dwelleth? and [as for] darkness, where [is] the place thereof, 38:19. Which is the way that holds the light, and which is the place of darkness? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 19-20. Равным образом, по установленным от Бога законам, свет и тьма - друг от друга разграниченные (ср. XXVI:10), введенные в мировую жизнь физические силы. Adam Clarke: Commentary on the Bible - 1831 38:19: Where light dwelleth - What is the source of light? Yea, what is light itself? It is not in the sun, for light was before the sun; but what is light? It is no doubt a substance; but of what kind? and of what are its particles? As to darkness, what is It? Is it philosophical to say, it is the mere privation of light? I shall think philosophy has made some advances to general accuracy and perfection when it proves to us what cold is, and what darkness is, leaving mere privations out of the question. Albert Barnes: Notes on the Bible - 1834 38:19: Where is the way where light dwelleth? - Or, rather, where is the way or path to the place where light dwells? Light is conceived of as coming from a great distance, and as having a place which might be regarded as its home. It comes in the morning, and is withdrawn at evening, and it seems as if it came from some far distant dwelling-place in the morning to illuminate the world, and then retired to its home in the evening, and thus gave place for darkness to visit the earth. The idea is this, "Dost thou know, when the light withdraws from the world, to what place it betakes itself as its home? Canst thou follow it to its distant abodes, and tell where they are? And when the shadows of night come forth, and take its place, canst thou tell whence they come; and when they withdraw again in the morning, canst thou follow them, and tell where they are congregated together to abide?" The thought is highly poetic, and is not to be taken literally. The meaning is, that God only could know what was the great fountain of light, and where that was; and the question substantially may be asked of man with as much force and propriety now as in the time of Job. Who knows what is the great fountain of light to the universe? Who knows what light is? Who can explain the causes of its rapid flight from world to world? Who can tell what supplies it, and pRev_ents it from being exhausted? Who but God, after all the discoveries of science, can fully understand this? And as for darkness, where is the place thereof? - Darkness here is personified. It is represented as having a place of abode as coming forth to take the place of light when that is withdrawn, and again as retiring to its dwelling when the light reappears. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:19: the way: Job 38:12, Job 38:13; Gen 1:3, Gen 1:4, Gen 1:14-18; Deu 4:19; Isa 45:7; Joh 1:9, Joh 8:12 darkness: Psa 18:11, Psa 104:20, Psa 105:28; Jer 13:16; Eze 32:8; Amo 4:13; Mat 27:45 Job 38:20 John Gill 38:19 Where is the way where light dwelleth?.... Or the way to the place where it dwells, and what that is; and as for darkness, where is the place thereof? where these were placed when they were first separated at the creation? where light goes and dwells, when it departs from us at sun setting? and where the darkness betakes itself, and makes its abode at sun rising? What is the chamber of the sun, and the tabernacle of it? from whence it sets out, and whither it returns? And though these questions may be answered by geographers and astronomers in their way; yet they seem to respect chiefly the disposal of light and darkness, in such a manner as to cause the revolution of them, and the inequality of days and nights in different seasons and climates; and which is not in the power of men to effect, but depends on the sovereign will of God. John Wesley 38:19 Dwelleth - Hath its constant and settled abode. Whether goes the sun when it departs from this hemisphere? Where is the tabernacle and the chamber in which he is supposed to rest? And seeing there was a time when there was nothing but gross darkness upon the face of the earth, what way came light into the world? Which was the place where light dwelt at that time, and whence was it fetched? And whence came that orderly constitution and constant succession of light and darkness? Was this thy work? Or wast thou privy to it, or a counsellor, or assistant in it? Robert Jamieson, A. R. Fausset and David Brown 38:19 The marvels in heaven. "What is the way (to the place wherein) light dwelleth?" The origin of light and darkness. In Gen 1:3-5, Gen 1:14-18, "light" is created distinct from, and previous to, light-emitting bodies, the luminaries of heaven.
38:2038:20: Տանիցի՞ս զիս ՚ի սահմանս նոցա. եթէ խելամո՞ւտ իցես շաւղաց նոցա։ 20 Տանելո՞ւ ես ինձ նրա սահմաններին, եթէ գիտես ճանապարհները դրանց: 20 Որ զանիկա առնես իր սահմանը տանիս Ու անոր տանը ճամբաները իմանաս։ ^[378]տանիցի՞ս զիս ի սահմանս նոցա, եթէ խելամո՞ւտ իցես շաւղաց նոցա: 38:20: Տանիցի՞ս զիս ՚ի սահմանս նոցա. եթէ խելամո՞ւտ իցես շաւղաց նոցա։ 20 Տանելո՞ւ ես ինձ նրա սահմաններին, եթէ գիտես ճանապարհները դրանց: 20 Որ զանիկա առնես իր սահմանը տանիս Ու անոր տանը ճամբաները իմանաս։ zohrab-1805▾ eastern-1994▾ western am▾	38:2038:20 Ты, конечно, доходил до границ ее и знаешь стези к дому ее. 38:20 εἰ ει if; whether ἀγάγοις αγω lead; pass με με me εἰς εις into; for ὅρια οριον frontier αὐτῶν αυτος he; him εἰ ει if; whether δὲ δε though; while καὶ και and; even ἐπίστασαι επισταμαι well aware; stand over τρίβους τριβος path αὐτῶν αυτος he; him 38:20 כִּ֣י kˈî כִּי that תִ֭קָּחֶנּוּ ˈṯiqqāḥennû לקח take אֶל־ ʔel- אֶל to גְּבוּלֹ֑ו gᵊvûlˈô גְּבוּל boundary וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that תָ֝בִ֗ין ˈṯāvˈîn בין understand נְתִיבֹ֥ות nᵊṯîvˌôṯ נְתִיבָה path בֵּיתֹֽו׃ bêṯˈô בַּיִת house 38:20. ut ducas unumquodque ad terminos suos et intellegas semitas domus eiusThat thou mayst bring every thing to its own bounds, and understand the paths of the house thereof. 20. That thou shouldest take it to the bound thereof, and that thou shouldest discern the paths to the house thereof? 38:20. That thou shouldest take it to the bound thereof, and that thou shouldest know the paths [to] the house thereof? 38:20. In this way, you might lead each thing to its final place, and understand the paths of its house. That thou shouldest take it to the bound thereof, and that thou shouldest know the paths [to] the house thereof: 38:20 Ты, конечно, доходил до границ ее и знаешь стези к дому ее. 38:20 εἰ ει if; whether ἀγάγοις αγω lead; pass με με me εἰς εις into; for ὅρια οριον frontier αὐτῶν αυτος he; him εἰ ει if; whether δὲ δε though; while καὶ και and; even ἐπίστασαι επισταμαι well aware; stand over τρίβους τριβος path αὐτῶν αυτος he; him 38:20 כִּ֣י kˈî כִּי that תִ֭קָּחֶנּוּ ˈṯiqqāḥennû לקח take אֶל־ ʔel- אֶל to גְּבוּלֹ֑ו gᵊvûlˈô גְּבוּל boundary וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that תָ֝בִ֗ין ˈṯāvˈîn בין understand נְתִיבֹ֥ות nᵊṯîvˌôṯ נְתִיבָה path בֵּיתֹֽו׃ bêṯˈô בַּיִת house 38:20. ut ducas unumquodque ad terminos suos et intellegas semitas domus eius That thou mayst bring every thing to its own bounds, and understand the paths of the house thereof. 20. That thou shouldest take it to the bound thereof, and that thou shouldest discern the paths to the house thereof? 38:20. That thou shouldest take it to the bound thereof, and that thou shouldest know the paths [to] the house thereof? 38:20. In this way, you might lead each thing to its final place, and understand the paths of its house. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:20: Shouldest take it to the bound thereof? - Or, as Mr. Good, translates, "That thou shouldest lay hold of it in its boundary." That thou shouldest go to the very spot where light commences, and where darkness ends; and see the house where each dwells. Here darkness and light are personified, each as a real intelligent being, having a separate existence and local dwelling. But poetry animates everything. It is the region of fictitious existence. I believe this verse should be translated thus: - "For thou canst take Us to its boundary; for thou knowest the paths to its house." This is a strong irony, and there are several others in this Divine speech. Job had valued himself too much on his knowledge; and a chief object of this august speech is to humble his "knowing pride," and to cause him to seek true wisdom and humility where they are to be found. Albert Barnes: Notes on the Bible - 1834 38:20: That thou shouldest take it to the bounds thereof - Margin, "or, at." The sense seems to be this: God asks Job whether he was so well acquainted with the sources of light, and the place where it dwelt, that he could take it under his guidance and reconduct it to its place of abode. And that thou shouldest know the paths to the house thereof? - The same idea is repeated here. Light has a home; a place of abode. It was far distant - in some region unknown to man. Did Job know the way in which it came, and the place where it dwelt so well, that he could conduct it back again to its own dwelling? Umbreit, Noyes, and Herder, suppose that this is to be understood ironically. "For thou hast reached its boundaries! For then knowest the path to its dwelling!" But it has been commonly regarded as a question, and thus understood it accords better with the connection. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:20: it to: or, it at the bound: Gen 10:19, Gen 23:17 Job 38:21 Geneva 1599 38:20 That thou (n) shouldest take it to the bound thereof, and that thou shouldest know the paths [to] the house thereof? (n) That you might appoint its highways and limits. John Gill 38:20 That thou shouldest take it to the bound thereof,.... Either darkness, or rather the light; take it as it were by the hand, and guide and direct its course to its utmost bound. This only the Lord can do and does: he has set a tabernacle for the sun, which goes forth at his command as a strong man to run a race; whose going forth is from the end of the heavens, and his circuit unto the ends of it: in which his course is so steered and directed by the Lord, that he never misses his way or errs from it; but keeps his path exactly, as well as knows its rising and setting, its utmost bounds; and that thou shouldest know the paths to the house thereof? from whence it sets out, and whither it returns; see Ps 19:4. And so the light and darkness of prosperity and adversity, as well as natural light and darkness, are of God, at his disposal, and bounded by him, and therefore his will should be submitted to; which is the doctrine the Lord would teach Job by all this. John Wesley 38:20 Take it - Bring or lead it: and this it refers principally to the light, and to darkness, as the consequent of the other. Bound - Its whole course from the place of its abode whence it is supposed to come, to the end of its journey. Know - Where thou mayst find it, and whence thou mayst fetch it. Robert Jamieson, A. R. Fausset and David Brown 38:20 Dost thou know its place so well as to be able to guide, ("take" as in Is 36:17) it to (but UMBREIT, "reach it in") its own boundary, that is, the limit between light and darkness (Job 26:10)?
38:2138:21: Թերեւս գիտիցե՞ս՝ եւ ընդ ա՛յն ժամանակս իսկ ծնեալ իցես. եւ թիւ աւուրց քոց բազում իցէ[9502]։ [9502] Ոսկան. Բազումք իցեն։ 21 Գուցէ գիտե՞ս կամ ա՞յն ժամանակներում ես ծնուել. քո օրերը բազո՞ւմ են: 21 Դուն այն ատեն ծնած ըլլալո՞ւդ համար Ու քու օրերուդ համրանքին շատ ըլլալո՞ւն համար գիտես։ Թերեւս գիտիցես եւ ընդ այն ժամանակս իսկ ծնեալ իցես, եւ թիւ աւուրց քոց բազում իցէ: 38:21: Թերեւս գիտիցե՞ս՝ եւ ընդ ա՛յն ժամանակս իսկ ծնեալ իցես. եւ թիւ աւուրց քոց բազում իցէ[9502]։ [9502] Ոսկան. Բազումք իցեն։ 21 Գուցէ գիտե՞ս կամ ա՞յն ժամանակներում ես ծնուել. քո օրերը բազո՞ւմ են: 21 Դուն այն ատեն ծնած ըլլալո՞ւդ համար Ու քու օրերուդ համրանքին շատ ըլլալո՞ւն համար գիտես։ zohrab-1805▾ eastern-1994▾ western am▾	38:2138:21 Ты знаешь это, потому что ты был уже тогда рожден, и число дней твоих очень велико. 38:21 οἶδα οιδα aware ἄρα αρα.2 it follows ὅτι οτι since; that τότε τοτε at that γεγέννησαι γενναω father; born ἀριθμὸς αριθμος number δὲ δε though; while ἐτῶν ετος year σου σου of you; your πολύς πολυς much; many 38:21 יָ֭דַעְתָּ ˈyāḏaʕtā ידע know כִּי־ kî- כִּי that אָ֣ז ʔˈāz אָז then תִּוָּלֵ֑ד tiwwālˈēḏ ילד bear וּ û וְ and מִסְפַּ֖ר mispˌar מִסְפָּר number יָמֶ֣יךָ yāmˈeʸḵā יֹום day רַבִּֽים׃ rabbˈîm רַב much 38:21. sciebas tunc quod nasciturus esses et numerum dierum tuorum noverasDidst thou know then that thou shouldst be born? and didst thou know the number of thy days? 21. , thou knowest, for thou wast then born, and the number of thy days is great! 38:21. Knowest thou [it], because thou wast then born? or [because] the number of thy days [is] great? 38:21. So then, did you know when you were to be born? And did you know the number of your days? Knowest thou [it], because thou wast then born? or [because] the number of thy days [is] great: 38:21 Ты знаешь это, потому что ты был уже тогда рожден, и число дней твоих очень велико. 38:21 οἶδα οιδα aware ἄρα αρα.2 it follows ὅτι οτι since; that τότε τοτε at that γεγέννησαι γενναω father; born ἀριθμὸς αριθμος number δὲ δε though; while ἐτῶν ετος year σου σου of you; your πολύς πολυς much; many 38:21 יָ֭דַעְתָּ ˈyāḏaʕtā ידע know כִּי־ kî- כִּי that אָ֣ז ʔˈāz אָז then תִּוָּלֵ֑ד tiwwālˈēḏ ילד bear וּ û וְ and מִסְפַּ֖ר mispˌar מִסְפָּר number יָמֶ֣יךָ yāmˈeʸḵā יֹום day רַבִּֽים׃ rabbˈîm רַב much 38:21. sciebas tunc quod nasciturus esses et numerum dierum tuorum noveras Didst thou know then that thou shouldst be born? and didst thou know the number of thy days? 21. , thou knowest, for thou wast then born, and the number of thy days is great! 38:21. Knowest thou [it], because thou wast then born? or [because] the number of thy days [is] great? 38:21. So then, did you know when you were to be born? And did you know the number of your days? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:21: Knowest thou - This is another strong and biting irony, and the literal translation proves it: "Thou knowest, because thou was then born; and the number of thy days is great," or multitudinous, רבים rabbim, multitudes. Albert Barnes: Notes on the Bible - 1834 38:21: Knowest thou it, because thou wast then born? - This may either be a question, or it may be spoken ironically. According to the former mode of rendering it, it is the same as asking Job whether he had lived long enough to understand where the abode of light was, or whether he had an existence when it was created, and knew where its home was appointed. According to the latter mode, it is keen sarcasm. "Thou must know all this, for thou art so old. Thou hast had an opportunity of observing all this, for thou hast lived through all these changes, and observed all the works of God." This latter method of interpreting it is adopted by Umbreit, Herder, Noyes, Rosenmuller, and Wemyss. The former, however, seems much better to accord with the connection, and with the dignity and character of the speaker. It is not desirable to represent God as speaking in the language of irony and sarcasm unless the rules of interpretation imperatively demand it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:21: Job 38:4, Job 38:12, Job 15:7 Job 38:22 John Gill 38:21 Knowest thou it, because thou wast then born?.... When light and darkness were first separated, and had their several apartments assigned them; their laws and rules given them, and their bounds and limits set them? No; he was not: and, had he been the first man, could not have been early enough to have been present at the doing of this, and so come at the knowledge thereof; since man was not made until the sixth day of the creation; or because the number of thy days is great; reach to the beginning of time, and so as old as the creation. This was not the case. Some understand these words ironically; "thou knowest" the places and bounds of light and darkness, since thou art a very old man, born as soon as the world was. Whereas he was of yesterday, and knew nothing; which to convince him of is the design of this biting, cutting, expression. The Targum is, "didst thou know then that thou shouldest be born, and the number of thy days many?'' No, Job did not know when he was born, nor of whom, and in what circumstances, but by the relation of others; and much less could he know before he was born, that he should be, or how long he should live in the world: but God knows all this beforehand; when men shall come into the world, at what period and of what parents, and how long they shall continue in it. Robert Jamieson, A. R. Fausset and David Brown 38:21 Or without the interrogation, in an ironical sense [UMBREIT]. then--when I created light and darkness (Job 15:7).
38:2238:22: Երթեա՞լ իցես ՚ի շտեմարանս ձեան. եւ զգանձս կարկտի տեսեա՞լ իցես։ 22 Գնացե՞լ ես շտեմարանները ձեան, կամ տեսե՞լ ես պահեստները կարկտի: 22 Ձիւնին շտեմարանները մտե՞ր ես Ու կարկուտին գանձերը տեսե՞ր ես Երթեա՞լ իցես ի շտեմարանս ձեան, եւ զգանձս կարկտի տեսեա՞լ իցես: 38:22: Երթեա՞լ իցես ՚ի շտեմարանս ձեան. եւ զգանձս կարկտի տեսեա՞լ իցես։ 22 Գնացե՞լ ես շտեմարանները ձեան, կամ տեսե՞լ ես պահեստները կարկտի: 22 Ձիւնին շտեմարանները մտե՞ր ես Ու կարկուտին գանձերը տեսե՞ր ես zohrab-1805▾ eastern-1994▾ western am▾	38:2238:22 Входил ли ты в хранилища снега и видел ли сокровищницы града, 38:22 ἦλθες ερχομαι come; go δὲ δε though; while ἐπὶ επι in; on θησαυροὺς θησαυρος treasure χιόνος χιων snow θησαυροὺς θησαυρος treasure δὲ δε though; while χαλάζης χαλαζα.1 hail ἑόρακας οραω view; see 38:22 הֲ֭ ˈhᵃ הֲ [interrogative] בָאתָ vāṯˌā בוא come אֶל־ ʔel- אֶל to אֹצְרֹ֣ות ʔōṣᵊrˈôṯ אֹוצָר supply שָׁ֑לֶג šˈāleḡ שֶׁלֶג snow וְ wᵊ וְ and אֹצְרֹ֖ות ʔōṣᵊrˌôṯ אֹוצָר supply בָּרָ֣ד bārˈāḏ בָּרָד hail תִּרְאֶֽה׃ tirʔˈeh ראה see 38:22. numquid ingressus es thesauros nivis aut thesauros grandinis aspexistiHast thou entered into the storehouses of the snow, or hast thou beheld the treasures of the hail: 22. Hast thou entered the treasuries of the snow, or hast thou seen the treasuries of the hail, 38:22. Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail, 38:22. Have you been admitted into the storehouses of the snows, and have you gazed upon the stockpile of the brimstone, Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail: 38:22 Входил ли ты в хранилища снега и видел ли сокровищницы града, 38:22 ἦλθες ερχομαι come; go δὲ δε though; while ἐπὶ επι in; on θησαυροὺς θησαυρος treasure χιόνος χιων snow θησαυροὺς θησαυρος treasure δὲ δε though; while χαλάζης χαλαζα.1 hail ἑόρακας οραω view; see 38:22 הֲ֭ ˈhᵃ הֲ [interrogative] בָאתָ vāṯˌā בוא come אֶל־ ʔel- אֶל to אֹצְרֹ֣ות ʔōṣᵊrˈôṯ אֹוצָר supply שָׁ֑לֶג šˈāleḡ שֶׁלֶג snow וְ wᵊ וְ and אֹצְרֹ֖ות ʔōṣᵊrˌôṯ אֹוצָר supply בָּרָ֣ד bārˈāḏ בָּרָד hail תִּרְאֶֽה׃ tirʔˈeh ראה see 38:22. numquid ingressus es thesauros nivis aut thesauros grandinis aspexisti Hast thou entered into the storehouses of the snow, or hast thou beheld the treasures of the hail: 22. Hast thou entered the treasuries of the snow, or hast thou seen the treasuries of the hail, 38:22. Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail, 38:22. Have you been admitted into the storehouses of the snows, and have you gazed upon the stockpile of the brimstone, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 22-23. И как свет исполняет не только свое естественное назначение, но и служит целям высшего духовного мира - порядка (ст. 12-13), так точно и громадные запасы (евр. "оцерот" - магазины) снега и града являются в руках Божиих орудием для наказания злых людей (Исх IX:17: и д. ). Adam Clarke: Commentary on the Bible - 1831 38:22: The treasures of the snow - The places where snow is formed, and the cause of that formation. See on(note). Treasures of the hail - It is more easy to account for the formation of snow than of hail. Hail, however, is generally supposed to be drops of rain frozen in their passage through cold regions of the air; and the hail is always in proportion to the size of the raindrop from which it was formed. But this meteor does not appear to be formed from a single drop of water, as it is found to be composed of many small spherules frozen together, the center sometimes soft like snow, and at other times formed of a hard nucleus, which in some cases has been of a brown color, capable of ignition and explosion. In the description given of snow, it has been stated that both snow and hail owe their formation to electricity; the hail being formed in the higher regions of the air, where the cold is intense, and the electric matter abundant. By this agency it is supposed that a great number of aqueous particles are brought together and frozen, and in their descent collect other particles, so that the density of the substance of the hailstone grows less and less from the center, this being formed first in the higher regions, and the surface being collected in the lower. This theory is not in all cases supported by fact, as in some instances the center has been found soft and snow-like, when the surface has been hard. Hail is the only meteor of this kind, from which no apparent good is derived. Rain and dew invigorate and give life to the whole vegetable world; frost, by expanding the water contained in the earth, pulverizes and renders the soil fertile; snow covers and defends vegetables from being destroyed by too severe a frost; but hail does none of these. It not only does no good, but often much harm - always some. It has a chilling, blasting effect in spring and summer, and cuts the tender plants so as to injure or totally destroy them. In short, the treasures of hail are not well known; and its use in the creation has not yet been ascertained. But frost is God's universal plough, by which he cultivates the whole earth. Albert Barnes: Notes on the Bible - 1834 38:22: Hast thou entered into the treasures of snow? - Snow is here represented as something which is laid up like treasure, and kept in reserve for use when God shall require it. Silver and gold were thus laid up for occasions when they would be wanted, and the figurative sentiment here is, that snow and hail were thus preserved for the use to which the Almighty might devote them, or for those great occasions when it would be proper to bring them forth to execute his purposes. Of course, it was to be expected that God would speak in the language which people commonly used when speaking of his works, and would not go into a philosophical or scientific explanation of the phenomena of nature. His object was not to teach science, but to produce a solemn impression of his greatness, and that is secured by such an appeal whether the laws of nature are understood or not. The simple appeal to Job here is, whether he could explain the phenomena of snow and hail? Could he tell how they were formed? Whence they came? Where they were preserved, and how they were sent forth to execute the purposes of God? The idea is, that all that pertained to the snow was distinctly understood by God, and that these were facts which Job did not know of, and which he could not explain. The effect of time and of scientific investigation, in this as in other cases to which reference is made in this book, has been only to increase the force of this question. The effect of the discoveries which are made in the works of God is not to diminish our sense of his wisdom and majesty, but to change mere wonder to praise; to transform blind amazement to intelligent adoration. Every new discovery of a law of nature is fitted more to impress the mind with awe, and at the same time it becomes the basis of a new act of intelligent confidence in God. This is true of snow as of other things. In the time and country of Job it came doubtless from the north. Vast quantities seemed to be poured forth from those regions at certain seasons of the year, as if it were reserved there in vast store-houses, or treasuries. Science has, however, told us that it is congealed vapor formed in the air, by the vapor being frozen there before it is collected into drops large enough to form hail. In the descent of the vapor to the earth it is frozen and descends in the numerous variety of crystallized forms in which the flakes appear. Perhaps there is nothing more fitted to excite pleasing conceptions of the wisdom of God - not even the variety of beauty in flowers - than the various forms of crystals in which snow appears. Those crystals present an almost endless variety of forms, Descartes and Dr. Hook were among the first whose minds seem to have been drawn to the figures of the crystals in snow, and since their investigations the suhject has excited great interest in others. Captain Scoresby, who gave much attention to this subject and to other arctic phenomena, has given a delineation of 96 of these crystals. He adds, "The extreme beauty and the endless variety of the microsopic objects perceived in the animal and vegetable kingdoms, are perhaps fully equalled, if not surpassed, in both particulars of beauty and variety, by the crystals of snow. The principal configurations are the stelliform and the hexagonal; though almost every variety of shape of which the generating angle of 60 degrees and 120 degrees are susceptible, may, in the course of a few years' observation, be discovered. Some of the general varieties in the figures of the crystals may be referred to the temperature of the air; but the particular and endless modifications of the same classes of crystals can only be referred to the will and pleasure of the First Great Cause, whose works, even the most minute and evanescent, and in regions the most remote from human observation, are altogether admirable." See the Edinburgh Encyclopedia, "Snow." Or hast thou seen the treasures of the hail - As if the hail were reserved in storehouses, like the weapons of war, to be called forth when God should please, in order to execute his purposes. Hail - so well known in its nature and form - consists of masses of ice or frozen vapor, falling from the clouds in showers or storms. These masses consist of little spherules united, but not all of the same consistence; some being as hard and solid as perfect ice, others soft like frozen snow. Hail-stones assume various figures; some are round, others angular, others pyramidal, others flat, and sometimes they are stellated, with six radii, like crystals of snow - Encylopedia as quoted in Webster's Dictionary. Snow and hail are formed in the clouds when they are at an elevation where the temperature is below 32 degrees. The particles of moisture become congealed and fall to the earth. When the temperature below the clouds is more than 32 degrees, the flakes of snow often melt, and descend in the form of rain. But hailstones, from their greater solidity and more rapid descent, often reach the earth even when the temperature is much higher; and hence, we have storms of hail in the summer. The difference in the formation of snow and hail is, that in the former case the vapor in the clouds is congealed before it is collected into drops; in the case of hail, the vapor is collected into drops or masses, and then frozen. "If we examine," says Mr. Leslie, "the structure of a hailstone, we shall perceive a snowy kernel encased by a harder crust. It has very nearly the appearance of a drop of water suddenly frozen, the particles of air being driven from the surface toward the center, where they form a spongy texture. This circumstance suggests the probable origin of hail, which is perhaps occasioned by rain falling through a dry and very cold stratum of air" - Edinburgh Encyclopedia, "Meteorology." All the facts about the formation of hail were unknown in the time of Job, and hence, God appeals to them as evidence of his superior wisdom and greatness, and in proof of the duty of man to submit to him. These phenomena, which were constantly occurring, man could not explain; and how much less qualified, therefore, was he to sit in judgment on the secret counsels of the Almighty! The same observation may be made now, for though science has done something to explain the laws by which snow and hail are formed, yet those discoveries have tended to enlarge our conceptions of the wisdom of God, and have shown us, to an extent which was not then suspected, how much is still unknown. We see a few of the laws by which God does these things, but who is prepared to explain these laws themselves, or to tell why and how the particles of vapor arrange themselves into such beautiful crystallized forms? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:22: Job 6:16, Job 37:6; Psa 33:7, Psa 135:7 Job 38:23 Carl Friedrich Keil and Franz Delitzsch 38:22 22 Hast thou reached the treasures of the snow, And didst thou see the treasures of the hail, 23 Which I have reserved for a time of trouble, For the day of battle and war? 24 Which is the way where the light is divided, Where the east wind is scattered over the earth? 25 Who divideth a course for the rain-flood And the way of the lightning of thunder, 26 That it raineth on the land where no one dwelleth, On the tenantless steppe, 27 To satisfy the desolate and the waste, And to cause the tender shoot of the grass to spring forth? The idea in Job 38:22 is not that - as for instance the peasants of Menn, four hours' journey from Damascus, garner up the winter snow in a cleft of the rock, in order to convey it to Damascus and the towns of the coast in the hot months - God treasures up the snow and hail above to cause it to descend according to opportunity. אצרות (comp. Ps 135:7) are the final causes of these phenomena which God has created - the form of the question, the design of which (which must not be forgotten) is ethical, not scientific, is regulated according to the infancy of the perception of natural phenomena among the ancients; but at the same time in accordance with the poet's task, and even, as here, in the choice of the agents of destruction, not merely hail, but also snow, according to the scene of the incident. Wetzstein has in his possession a writing of Muhammed el-Chatb el-Bosrwi, in which he describes a fearful fall of snow in Hauran, by which, in February 1860, innumerable herds of sheep, goats, and camels, and also many human beings perished. (Note: Since the Hauranites say of snow as of fire: jahrik, it burns (brlant in French is also used of extreme cold), Job 1:16 might also be understood of a fall of snow; but the tenor of the words there requires it to be understood of actual fire.) עת־צר might, according to Job 24:1; Job 19:11, signify a time of judgment for the oppressor, i.e., adversary; but it is better to be understood according to Job 36:16; Job 21:30, a time of distress: heavy falls of snow and tempestuous hail-storms bring hard times for men and cattle, and sometimes decide a war as by a divine decree (Josh 10:11, comp. Is 28:17; Is 30:30; Ezek 13:13). In Job 38:24 it is not, as in Job 38:19, the place whence light issues, but the mode of the distribution of light over the earth, that is intended; as in Job 38:24, the laws according to which the east wind flows forth, i.e., spreads over the earth. אור is not lightning (Schlottm.), but light in general: light and wind (instead of which the east wind is particularized, vid., p. 533) stand together as being alike untraceable in their courses. הפיץ, se diffundere, as Ex 5:12; 1Kings 13:8, Ges. 53, 2. In Job 38:25 the descent of torrents of rain inundating certain regions of the earth is intended - this earthward direction assigned to the water-spouts is likened to an aqueduct coming downwards from the sky - and it is only in Job 38:25, as in Job 28:26, that the words have reference to the lightning, which to man is untraceable, flashing now here, now there. This guiding of the rain to chosen parts of the earth extends also to the tenantless steppe. לא־אישׁ (for בּלא) is virtually an adj. (vid., on Job 12:24). The superlative combination שׁאה וּמשׁאה (from שׁוא = שׁאה, to be desolate, and to give forth a heavy dull sound, i.e., to sound desolate, vid., on Job 37:6), as Job 30:3 (which see). Not merely for the purposes of His rule among men does God direct the changes of the weather contrary to human foresight; His care extends also to regions where no human habitations are found. John Gill 38:22 Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail? The vapours raised, and clouds formed in the atmosphere, which is the storehouse of those meteors; and may be called treasures, because hidden in the clouds, and not seen by man until the fall of them; and because they are in the keeping, and at the command and direction of the Lord the proprietor of them; and because rich and enriching, especially snow, which falling keeps the earth warm, and makes it fruitful; and because of the abundance thereof which sometimes falls. Now we are not to imagine that the Lord has stores of these laid up in heaps, in times past for time to come; but that he can and does as easily and as soon produce them when he pleases, as one that has treasures laid up can bring them forth at once. John Wesley 38:22 Treasures - Dost thou know where I have laid up those vast quantities of snow and hail which I draw forth when I see fit? Robert Jamieson, A. R. Fausset and David Brown 38:22 treasures--storehouses, from which God draws forth snow and hail. Snow is vapor congealed in the air before it is collected in drops large enough to form hail. Its shape is that of a crystal in endless variety of beautiful figures. Hail is formed by rain falling through dry cold air.
38:2338:23: Համբարեա՞լ կայցէ քեզ ՚ի ժամանակս թշնամեաց, յօր մարտի եւ պատերազմի։ 23 Կուտակե՞լ ես դրանցից՝ քո թշնամիների վրայ հասնելու, մարտի ու պատերազմի օրուայ համար: 23 Որոնք ես կը պահեմ նեղութեան ժամանակի Ու կռիւի եւ պատերազմի օրերուն համար։ ^[379]Համբարեա՞լ կայցէ քեզ ի ժամանակս թշնամեաց``, յօր մարտի եւ պատերազմի: 38:23: Համբարեա՞լ կայցէ քեզ ՚ի ժամանակս թշնամեաց, յօր մարտի եւ պատերազմի։ 23 Կուտակե՞լ ես դրանցից՝ քո թշնամիների վրայ հասնելու, մարտի ու պատերազմի օրուայ համար: 23 Որոնք ես կը պահեմ նեղութեան ժամանակի Ու կռիւի եւ պատերազմի օրերուն համար։ zohrab-1805▾ eastern-1994▾ western am▾	38:2338:23 которые берегу Я на время смутное, на день битвы и войны? 38:23 ἀπόκειται αποκειμαι laid away; reserved δέ δε though; while σοι σοι you εἰς εις into; for ὥραν ωρα hour ἐχθρῶν εχθρος hostile; enemy εἰς εις into; for ἡμέραν ημερα day πολέμου πολεμος battle καὶ και and; even μάχης μαχη fight; battle 38:23 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָשַׂ֥כְתִּי ḥāśˌaḵtî חשׂך withhold לְ lᵊ לְ to עֶת־ ʕeṯ- עֵת time צָ֑ר ṣˈār צַר narrow לְ lᵊ לְ to יֹ֥ום yˌôm יֹום day קְ֝רָ֗ב ˈqrˈāv קְרָב fight וּ û וְ and מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war 38:23. quae praeparavi in tempus hostis in diem pugnae et belliWhich I have prepared for the time of the enemy, against the day of battle and war? 23. Which I have reserved against the time of trouble, against the day of battle and war? 38:23. Which I have reserved against the time of trouble, against the day of battle and war? 38:23. which I have prepared for the time of the enemy, for the day of the battle and the war? Which I have reserved against the time of trouble, against the day of battle and war: 38:23 которые берегу Я на время смутное, на день битвы и войны? 38:23 ἀπόκειται αποκειμαι laid away; reserved δέ δε though; while σοι σοι you εἰς εις into; for ὥραν ωρα hour ἐχθρῶν εχθρος hostile; enemy εἰς εις into; for ἡμέραν ημερα day πολέμου πολεμος battle καὶ και and; even μάχης μαχη fight; battle 38:23 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָשַׂ֥כְתִּי ḥāśˌaḵtî חשׂך withhold לְ lᵊ לְ to עֶת־ ʕeṯ- עֵת time צָ֑ר ṣˈār צַר narrow לְ lᵊ לְ to יֹ֥ום yˌôm יֹום day קְ֝רָ֗ב ˈqrˈāv קְרָב fight וּ û וְ and מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war 38:23. quae praeparavi in tempus hostis in diem pugnae et belli Which I have prepared for the time of the enemy, against the day of battle and war? 23. Which I have reserved against the time of trouble, against the day of battle and war? 38:23. Which I have reserved against the time of trouble, against the day of battle and war? 38:23. which I have prepared for the time of the enemy, for the day of the battle and the war? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:23: Reserved against the time of trouble - לעת צר leeth tsar, "to the season of strictness," i.e., the season when the earth is constringed or bound by the frost. Against the day of battle and war? - Hailstones being often employed as instruments of God's displeasure against his enemies, and the enemies of his people. There is probably an allusion here to the plague of hail sent on the Egyptians. See Exo 9:23 (note), and the notes there, for more particulars concerning hailstones, remarkable showers of them, etc. There may be also a reference to Jos 10:10-11 (note), where a destructive shower of what are called hailstones fell upon the Canaanitish kings who fought against Israel. See the note there also. Albert Barnes: Notes on the Bible - 1834 38:23: Which I have reserved - As if they were carefully treasured up to be brought forth as they shall be needed. The idea is, that they were entirely under the direction of God. The time of trouble - Herder "the time of need." The meaning probably is, that he had kept them in reserve for the time when he wished to bring calamity on his enemies, or that he made use of them to punish his foes; compare the notes at -33. Against the day of battle and war - Hailstones were employed by God sometimes to overwhelm his foes, and were sent against them in time of battle; see Jos 10:11; Exo 9:22-26; Psa 18:12-13; compare the notes at Isa 29:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:23: Job 36:31, Job 36:13; Exo 9:18, Exo 9:24; Jos 10:11; Isa 30:30; Eze 13:11-13; Mat 7:27; Rev 16:21 Job 38:24 Geneva 1599 38:23 Which I have reserved (o) against the time of trouble, against the day of battle and war? (o) To punish my enemies with them, (Ex 9:18; Josh 10:11). John Gill 38:23 Which I have reserved against the time of trouble,.... For the punishment or affliction of men; and is explained as follows, against the day of battle and war? as his artillery and ammunition to light his enemies with. Of hail we have instances in Scripture, as employed against the Egyptians and Canaanites, Ex 9:25; and of a reserve of it in the purposes of God, and in prophecy against the day of battle with antichrist, Rev_ 16:21; and so Jarchi interprets it here of the war of Gog and Magog. And though there are no instances of snow being used in this way in Scripture, yet there is in history. Strabo (s) reports, that at Corzena and Cambysena, which join to Mount Caucasus, such snows have fallen, that whole companies of men have been swallowed up in them; and even armies have been overwhelmed with them, as the army of the Gauls (t); and such quantities have been thrown down from mountains, on which they have been lodged, that towns, towers, and villages, have been laid prostrate by them (u); and in the year 443, a vast snow destroyed many (w). Frequently do we hear in our parts of the disasters occasioned by them. The Targum particularly makes mention of snow; and renders it, "which snow I have reserved", &c. though absurdly applies it to punishment in hell. (s) Geograph. l. 11. p. 363. (t) Cicero de Divinatione, l. 1. (u) Olaus Magu. de Ritu Gent. Septent. l. 2. c. 13. (w) Whiston's Chronolog. Tables, cent. 20. John Wesley 38:23 Trouble - When I intend to bring trouble upon any people for their sins. Robert Jamieson, A. R. Fausset and David Brown 38:23 against the time of trouble--the time when I design to chastise men (Ex 9:18; Josh 10:11; Rev_ 16:21; Is 28:17; Ps 18:12-13; Hag 2:17).
38:2438:24: Ուստի՞ ելանիցէ եղեամն. կամ սփռեսցի հարա՛ւ ՚ի ներքոյ երկնից[9503]։ [9503] Բազումք. Կամ սփռիցի։ 24 Որտեղի՞ց է դուրս գալու եղեամը, կամ տարածուելու է հարաւային հողմը երկնքի ներքոյ: 24 Ի՞նչ ճամբով լոյսը կը բաժնուի Եւ ի՞նչպէս արեւելեան հովը երկրի վրայ կը տարածուի։ ^[380]Ուստի՞ ելանիցէ եղեամն, կամ սփռիցի հարաւ ի ներքոյ երկնից: 38:24: Ուստի՞ ելանիցէ եղեամն. կամ սփռեսցի հարա՛ւ ՚ի ներքոյ երկնից[9503]։ [9503] Բազումք. Կամ սփռիցի։ 24 Որտեղի՞ց է դուրս գալու եղեամը, կամ տարածուելու է հարաւային հողմը երկնքի ներքոյ: 24 Ի՞նչ ճամբով լոյսը կը բաժնուի Եւ ի՞նչպէս արեւելեան հովը երկրի վրայ կը տարածուի։ zohrab-1805▾ eastern-1994▾ western am▾	38:2438:24 По какому пути разливается свет и разносится восточный ветер по земле? 38:24 πόθεν ποθεν from where; how can be δὲ δε though; while ἐκπορεύεται εκπορευομαι emerge; travel out πάχνη παχνη or; than διασκεδάννυται διασκεδαζω south wind εἰς εις into; for τὴν ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven 38:24 אֵי־ ʔê- אֵי where זֶ֣ה zˈeh זֶה this הַ֭ ˈha הַ the דֶּרֶךְ ddereḵ דֶּרֶךְ way יֵחָ֣לֶק yēḥˈāleq חלק divide אֹ֑ור ʔˈôr אֹור light יָפֵ֖ץ yāfˌēṣ פוץ disperse קָדִ֣ים qāḏˈîm קָדִים east עֲלֵי־ ʕᵃlê- עַל upon אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 38:24. per quam viam spargitur lux dividitur aestus super terramBy what way is the light spread, and heat divided upon the earth? 24. By what way is the light parted, or the east wind scattered upon the earth? 38:24. By what way is the light parted, [which] scattereth the east wind upon the earth? 38:24. In what way is the light scattered, and the heat distributed, over the earth? By what way is the light parted, [which] scattereth the east wind upon the earth: 38:24 По какому пути разливается свет и разносится восточный ветер по земле? 38:24 πόθεν ποθεν from where; how can be δὲ δε though; while ἐκπορεύεται εκπορευομαι emerge; travel out πάχνη παχνη or; than διασκεδάννυται διασκεδαζω south wind εἰς εις into; for τὴν ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven 38:24 אֵי־ ʔê- אֵי where זֶ֣ה zˈeh זֶה this הַ֭ ˈha הַ the דֶּרֶךְ ddereḵ דֶּרֶךְ way יֵחָ֣לֶק yēḥˈāleq חלק divide אֹ֑ור ʔˈôr אֹור light יָפֵ֖ץ yāfˌēṣ פוץ disperse קָדִ֣ים qāḏˈîm קָדִים east עֲלֵי־ ʕᵃlê- עַל upon אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 38:24. per quam viam spargitur lux dividitur aestus super terram By what way is the light spread, and heat divided upon the earth? 24. By what way is the light parted, or the east wind scattered upon the earth? 38:24. By what way is the light parted, [which] scattereth the east wind upon the earth? 38:24. In what way is the light scattered, and the heat distributed, over the earth? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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. Известным также законам подчиняется распространение света и направление восточного, сильного (XXVII:21) ветра, этих двух аналогичных по быстроте стихий. Adam Clarke: Commentary on the Bible - 1831 38:24: By what way is the light parted - Who can accurately describe the cause and operation of a thunder cloud, the cause, nature, and mode of operation of the lightning itself? Is it a simple element or compound substance? What is its velocity? and why not conductible by every kind of substance, as it is known to exist in all, and, indeed, to be diffused through every portion of nature? How is it parted? How does it take its zigzag form? this is the curious, indescribable, and unknown parting. Are all the causes of positive and negative electricity found out? What are its particles, and how do they cohere, and in what order are they propagated? Much has been said on all these points, and how little of that much satisfactorily! Scattereth the east wind upon the earth? - קדים kadim, the eastern storm, euroclydon, or levanter. Albert Barnes: Notes on the Bible - 1834 38:24: By what way is the light parted - The reference here is to the light of the morning, that seems to come from one point, and to spread itself at once over the whole earth. It seems to be collected in the east, or, as it were, condensed or concentrated there, and then to divide itself, and to expand over the face of the world. God here asks Job whether he could explain this, or show in what manner it was done. This was one of the subjects which might be supposed early to excite inquiry, and is one which can be as little explained now as then. The causes of the propagation of light, which seems to proceed from a center and to spread rapidly in every direction, are perhaps as little known now as they were in the time of Job. Philosophy has done little to explain this, and the mode in which light is made to travel in eight minutes from the sun to the earth - a distance of ninety million miles - and the manner in which it is "divided" or "parted" from that great center, and spread over the solar system, is as much of a real mystery as it was in the days of Job, and the question proposed here may be asked now with as much emphasis as it was then. Which scattereth the east wind upon the earth - According to this translation, the idea would be that somehow light is the cause of the east wind. But it may be doubted whether this is the true interpretation, and whether it is meant to be affirmed that light has any agency in causing the wind to blow. Herder renders it: "When doth the light divide itself, When the east wind streweth it upon the earth?" According to this, the idea would be that the light of the morning seemed to be borne along by the wind. Umbreit renders it, "Where is the way upon which the east wind flows forth upon the earth?" That is, the east wind, like the light, comes from a certain point, and seems to spread abroad over the world; and the question is, whether Job could explain this? This interpretation is adopted by Rosenmuller and Noyes, and seems to be demanded by the parallelism, and by the nature of the case. The cause of the rapid spreading of the wind from a certain point of the compass, was involved in as much obscurity as the propagation of the light, nor is that cause much better understood now. There is no reason to suppose that the spread of the light, has any particular agency in causing the east wind, as our common version seems to suppose, nor is that idea necessarily in the Hebrew text. The east wind is mentioned here either because the light comes from the east, and the wind from that quarter was more naturally suggested than any other, or because the east wind was remarkable for its violence. The idea that a strong east wind was somehow connected with the dawn of day or the rising of the sun, was one that pRev_ailed, at least to some extent, among the ancients. Thus, Catullus (lxiv. 270ff) says: Hic qualis flatu placidum mare matutino Horrificans zephyrus proclivas incitat undas Aurora exoriente, vagi sub lumina solis. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:24: Job 38:12, Job 38:13; Jon 4:8; Mat 24:27 Job 38:25 John Gill 38:24 By what way is the light parted,.... That is, dost thou know by what way it is parted or divided? as at the first creation, when God divided the light from darkness, Gen 1:4; or at sun rising and sun setting; and so in the two hemispheres, when there is darkness on the one, and light on the other; or under the two poles, when there are interchangeably six months light and six months darkness. Or how it is parted in an unequal distribution of day and night, at different seasons and in different climates; or how on one and the same day, and at the same time, the sun shall shine in one part of the earth, and not another; and more especially if this had been now a fact, and known, that there should be darkness all over the land of Egypt, and light in Goshen. Some understand this of lightning, but that is later mentioned; which scattereth the east wind upon the earth? that rising sometimes with the sun, or first spring of light; see Jon 4:8; or which light spreads and diffuses itself "from the east", as it may be rendered. The sun rises in the east, and in a very quick and surprising manner spreads and diffuses its light throughout the hemisphere. Or this may respect the east wind itself, which scatters the clouds; and either spreads them in the heavens over the earth, or disperses them and drives away rain (x), as the north wind does: or as Mr. Broughton renders the words, "and the east wind scattereth itself over the earth"; it blowing invisibly and without our knowledge, goes and returns as other winds do, Jn 3:8. (x) "Agente nimbos ocyor euro". Horat. Carmin. l. 2. Ode 16. John Wesley 38:24 Distributed - In the air, and upon the face of the earth. This is variously distributed in the world, shining in one place and time, when it doth not shine in another, or for a longer time, or with greater brightness and power than it doth in another. All which are the effects of God's infinite wisdom and power, and such as were out of Job's reach to understand. Which - Which light scattereth, raises the east - wind, and causes it to blow hither and thither upon the earth? For as the sun is called by the poets, the father of the winds, because he draws up those exhalations which give matter to the winds, so in particular the east - wind is often observed to rise together with the sun. Robert Jamieson, A. R. Fausset and David Brown 38:24 is . . . parted--parts, so as to diffuse itself over the whole earth, though seeming to come from one point. Light travels from the sun to the earth, ninety millions of miles, in eight minutes. which scattereth--rather, "And by what way the east wind (personified) spreads (scattereth) itself." The light and east wind are associated together, as both come from one quarter, and often arise together (Jon 4:8).
38:2538:25: Ո՞ պատրաստեաց զհոսանս սաստիկս անձրեւաց, եւ զճանապարհս ամպրոպաց տեղեալ յերկիր[9504] [9504] Ոմանք. Սաստիկս անձրեւոյ։ ՚Ի լուս՛՛. ՚ի վերայ՝ ամպրոպաց, նշանակի՝ հողմոց։ Ուր ոմանք. ամպրոպաց տեղեաց յեր՛՛։ 25 Ո՞վ է պատրաստել սաստիկ անձրեւների հոսանքները 25 Հեղեղներուն համար՝ անցք Ու որոտումներուն փայլակին համար ճամբայ ո՞վ բացաւ Ո՞ պատրաստեաց զհոսանս սաստիկս անձրեւաց, եւ զճանապարհս ամպրոպաց տեղեալ յերկիր: 38:25: Ո՞ պատրաստեաց զհոսանս սաստիկս անձրեւաց, եւ զճանապարհս ամպրոպաց տեղեալ յերկիր[9504] [9504] Ոմանք. Սաստիկս անձրեւոյ։ ՚Ի լուս՛՛. ՚ի վերայ՝ ամպրոպաց, նշանակի՝ հողմոց։ Ուր ոմանք. ամպրոպաց տեղեաց յեր՛՛։ 25 Ո՞վ է պատրաստել սաստիկ անձրեւների հոսանքները 25 Հեղեղներուն համար՝ անցք Ու որոտումներուն փայլակին համար ճամբայ ո՞վ բացաւ zohrab-1805▾ eastern-1994▾ western am▾	38:2538:25 Кто проводит протоки для излияния воды и путь для громоносной молнии, 38:25 τίς τις.1 who?; what? δὲ δε though; while ἡτοίμασεν ετοιμαζω prepare ὑετῷ υετος rain λάβρῳ λαβρος flow ὁδὸν οδος way; journey δὲ δε though; while κυδοιμῶν κυδοιμεω make an uproar; spread alarm 38:25 מִֽי־ mˈî- מִי who פִלַּ֣ג fillˈaḡ פלג divide לַ la לְ to † הַ the שֶּׁ֣טֶף ššˈeṭef שֶׁטֶף flood תְּעָלָ֑ה tᵊʕālˈā תְּעָלָה channel וְ֝ ˈw וְ and דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way לַ la לְ to חֲזִ֥יז ḥᵃzˌîz חֲזִיז storm-cloud קֹלֹֽות׃ qōlˈôṯ קֹול sound 38:25. quis dedit vehementissimo imbri cursum et viam sonantis tonitruiWho gave a course to violent showers, or a way for noisy thunder: 25. Who hath cleft a channel for the waterflood, or a way for the lightning of the thunder; 38:25. Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; 38:25. Who gave a course to the rainstorms, and a path to the resounding thunder, Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder: 38:25 Кто проводит протоки для излияния воды и путь для громоносной молнии, 38:25 τίς τις.1 who?; what? δὲ δε though; while ἡτοίμασεν ετοιμαζω prepare ὑετῷ υετος rain λάβρῳ λαβρος flow ὁδὸν οδος way; journey δὲ δε though; while κυδοιμῶν κυδοιμεω make an uproar; spread alarm 38:25 מִֽי־ mˈî- מִי who פִלַּ֣ג fillˈaḡ פלג divide לַ la לְ to † הַ the שֶּׁ֣טֶף ššˈeṭef שֶׁטֶף flood תְּעָלָ֑ה tᵊʕālˈā תְּעָלָה channel וְ֝ ˈw וְ and דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way לַ la לְ to חֲזִ֥יז ḥᵃzˌîz חֲזִיז storm-cloud קֹלֹֽות׃ qōlˈôṯ קֹול sound 38:25. quis dedit vehementissimo imbri cursum et viam sonantis tonitrui Who gave a course to violent showers, or a way for noisy thunder: 25. Who hath cleft a channel for the waterflood, or a way for the lightning of the thunder; 38:25. Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; 38:25. Who gave a course to the rainstorms, and a path to the resounding thunder, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 25-27. Не человеком установлены законы всех вышеописанных явлений, равным образом делом не его, а мудрого Провидения является орошение дождем необитаемых людьми стран с их растительностью. Благость Господа поддерживает существование своего создания - зелени (самая низшая форма растительного царства; синодальное "травные зародыши"; евр. "деше", "зелень"; ср. Быт I:11-12). Matthew Henry: Concise Commentary on the Whole Bible - 1706 25 Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; 26 To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man; 27 To satisfy the desolate and waste ground; and to cause the bud of the tender herb to spring forth? 28 Hath the rain a father? or who hath begotten the drops of dew? 29 Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? 30 The waters are hid as with a stone, and the face of the deep is frozen. 31 Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? 32 Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons? 33 Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth? 34 Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? 35 Canst thou send lightnings, that they may go, and say unto thee, Here we are? 36 Who hath put wisdom in the inward parts? or who hath given understanding to the heart? 37 Who can number the clouds in wisdom? or who can stay the bottles of heaven, 38 When the dust groweth into hardness, and the clods cleave fast together? 39 Wilt thou hunt the prey for the lion? or fill the appetite of the young lions, 40 When they couch in their dens, and abide in the covert to lie in wait? 41 Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat. Hitherto God had put such questions to Job as were proper to convince him of his ignorance and short-sightedness. Now he comes, in the same manner, to show his impotency and weakness. As it is but little that he knows, and therefore he ought not to arraign the divine counsels, so it is but little that he can do, and therefore he ought not to oppose the proceedings of Providence. Let him consider what great things God does, and try whether he can do the like, or whether he thinks himself an equal match for him. I. God has thunder, and lightning, and rain, and frost, at command, but Job has not, and therefore let him not dare to compare himself with God, or to contend with him. Nothing is more uncertain than what weather it shall be, nor more out of our reach to appoint; it shall be what weather pleases God, not what pleases us, unless, as becomes us, whatever pleases God pleases us. Concerning this observe here, 1. How great God is. (1.) He has a sovereign dominion over the waters, has appointed them their course, even then when they seem to overflow and to be from under his check, v. 25. He has divided a water-course, directs the rain where to fall, even when the shower is most violent, with as much certainty as if it were conveyed by canals or conduit-pipes. Thus the hearts of kings are said to be in God's hand; and as the rains, those rivers of God, he turns them whithersoever he will. Every drop goes as it is directed. God has sworn that the waters of Noah shall no more return to cover the earth; and we see that he is able to make good what he has promised, for he has the rain in a water-course. (2.) He has dominion over the lightning and the thunder, which go not at random, but in the way that he directs them. They are mentioned here because he prepares the lightnings for the rain, Ps. cxxxv. 7. Let not those that fear God be afraid of the lightning or the thunder, for they are not blind bullets, but go the way that God himself, who means no hurt to them, directs. (3.) In directing the course of the rain he does not neglect the wilderness, the desert land (v. 26, 27), where no man is. [1.] Where there is no man to be employed in taking care of the productions. God's providence reaches further than man's industry. If he had not more kindness for many of the inferior creatures than man has, it would go ill with them. God can make the earth fruitful without any art or pains of ours, Gen. ii. 5, 6. When there was not a man to till the ground, yet there went up a mist and watered it. But we cannot make it fruitful without God; it is he that gives the increase. [2.] Where there is no man to be provided for nor to take the benefit of the fruits that are produced. Though God does with very peculiar favour visit and regard man, yet he does not overlook the inferior creatures, but causes the bud of the tender herb to spring forth for food for all flesh, as well as for the service of man. Even the wild asses shall have their thirst quenched, Ps. civ. 11. God has enough for all, and wonderfully provides even for those creatures that man neither has service from nor makes provision for. (4.) He is, in a sense, the Father of the rain, v. 28. It has no other father. He produces it by his power; he governs and directs it, and makes what use he pleases of it. Even the small drops of the dew he distils upon the earth, as the God of nature; and, as the God of grace, he rains righteousness upon us and is himself as the dew unto Israel. See Hos. xiv. 5, 6; Mic. v. 7. (5.) The ice and the frost, by which the waters are congealed and the earth incrustrated, are produced by his providence, v. 29, 30. These are very common things, which lessens the strangeness of them. But, considering what a vast change is made by them in a very little time, how the waters are hid as with a stone, as with a grave-stone, laid upon them (so thick, so strong, is the ice that covers them), and the face even of the deep is sometimes frozen, we may well ask, "Out of whose womb came the ice? What created power could produce such a wonderful work?" No power but that of the Creator himself. Frost and snow come from him, and therefore should lead our thoughts and meditations to him who does such great things, past finding out. And we shall the more easily bear the inconveniences of winter-weather if we learn to make this good use of it. 2. How weak man is. Can he do such things as these? Could Job? No, v. 34, 35. (1.) He cannot command one shower of rain for the relief of himself or his friends: "Canst thou lift up thy voice to the clouds, those bottles of heaven, that abundance of waters may cover thee, to water thy fields when they are dry and parched?" If we lift up our voice to God, to pray for rain, we may have it (Zech. x. 1); but if we lift up our voice to the clouds, to demand it, they will soon tell us they are not at our beck, and we shall go without it, Jer. xiv. 22. The heavens will not her the earth unless God hear them, Hos. ii. 21. See what poor, indigent, depending creatures we are; we cannot do without rain, nor can we have it when we will. (2.) He cannot commission one flash of lightning, if he had a mind to make use of it for the terror of his enemies (v. 35): "Canst thou send lightnings, that they may go on thy errand, and do the execution thou desirest? Will they come at thy call, and say unto thee, Here we are?" No, the ministers of God's wrath will not be ministers of ours. Why should they, since the wrath of man works not the righteousness of God? See Luke ix. 55. II. God has the stars of heaven under his command and cognizance, but we have them not under ours. Our meditations are now to rise higher, far above the clouds, to the glorious lights above. God mentions particularly, not the planets, which move in lower orbs, but the fixed stars, which are much higher. It is supposed that they have an influence upon this earth, notwithstanding their vast distance, not upon the minds of men or the events of providence (men's fate is not determined by their stars), but upon the ordinary course of nature; they are set for signs and seasons, for days and years, Gen. i. 14. And if the stars have such a dominion over this earth (v. 33), though they have their place in the heavens and are but mere matter, much more has he who is their Maker and ours, and who is an Eternal Mind. Now see how weak we are. 1. We cannot alter the influences of the stars (v. 31), not theirs that are instrumental to produce the pleasures of the spring: Canst thou loose the bands of Orion?--that magnificent constellation which makes so great a figure (none greater), and dispenses rough and unpleasing influences, which we cannot control nor repel. Both summer and winter will have their course. God can change them when he pleases, can make the spring cold, and so bind the sweet influences of Pleiades, and the winter warm, and so loose the bands of Orion; but we cannot. 2. It is not in our power to order the motions of the stars, nor are we entrusted with the guidance of them. God, who calls the stars by their names (Ps. cxlvii. 4), calls them forth in their respective seasons, appointing them the time of their rising and setting. But this is not our province; we cannot bring forth Mazzaroth--the stars in the southern signs, nor guide Arcturus--those in the northern, v. 32. God can bring forth the stars to battle (as he did when in their courses they fought against Sisera) and guide them in the attacks they are ordered to make; but man cannot do so. 3. We are not only unconcerned in the government of the stars (the government they are under, and the government they are entrusted with, for they both rule and are ruled), but utterly unacquainted with it; we know not the ordinances of heaven, v. 33. So far are we from being able to change them that we can give no account of them; they are a secret to us. Shall we then pretend to know God's counsels, and the reasons of them? If it were left to us to set the dominion of the stars upon the earth, we should soon be at a loss. Shall we then teach God how to govern the world? III. God is the author and giver, the father and fountain, of all wisdom and understanding, v. 36. The souls of men are nobler and more excellent beings than the stars of heaven themselves, and shine more brightly. The powers and faculties of reason with which man is endued, and the wonderful performances of thought, bring him into some alliance to the blessed angels; and whence comes this light, but from the Father of lights? Who else has put wisdom into the inner parts of man, and given understanding to the heart? 1. The rational soul itself, and its capacities, come from him as the God of nature; for he forms the spirit of man within him. We did not make our own souls, nor can we describe how they act, nor how they are united to our bodies. He only that made them knows them, and knows how to manage them. He fashioneth men's hearts alike in some things, and yet unlike in others. 2. True wisdom, with its furniture and improvement, comes from him as the God of grace and the Father of every good and perfect gift. Shall we pretend to be wiser than God, when we have all our wisdom from him? Nay, shall we pretend to be wise above our sphere, and beyond the limits which he that gave us our understanding sets to it? He designed we should with it serve God and do our duty, but never intended we should with it set up for directors of the stars or the lightning. IV. God has the clouds under his cognizance and government, but so have not we, v. 37. Can any man, with all his wisdom, undertake to number the clouds, or (as it may be read) to declare and describe the nature of them? Though they are near us, in our own atmosphere, yet we know little more of them than of the stars which are at so great a distance. And when the clouds have poured down rain in abundance, so that the dust grows into solid mire and the clods cleave fast together (v. 38), who can stay the bottles of heaven? Who can stop them, that it may not always rain? The power and goodness of God are herein to be acknowledged, that he gives the earth rain enough, but does not surfeit it, softens it, but does not drown it, makes it fit for the plough, but not unfit for the seed. As we cannot command a shower of rain, so we cannot command a fair day, without God; so necessary, so constant, is our dependence upon him. V. God provides food for the inferior creatures, and it is by his providence, not by any care or pains of ours, that they are fed. The following chapter is wholly taken up with the instances of God's power and goodness about animals, and therefore some transfer to it the last three verses of this chapter, which speak of the provision made, 1. For the lions, v. 39, 40. "Thou dost not pretend that the clouds and stars have any dependence upon thee, for they are above thee; but on the earth thou thinkest thyself paramount; let us try that then: Wilt thou hunt the prey for the lion? Thou valuest thyself upon thy possessions of cattle which thou wast once owner of, the oxen, and asses, and camels, that were fed at thy crib; but wilt thou undertake the maintenance of the lions, and the young lions, when they couch in their dens, waiting for a prey? No, needest not do it, they can shift for themselves without thee: thou canst not do it, for thou hast not wherewithal to satisfy them: thou darest not do it; shouldst thou come to feed them, they would seize upon thee. But I do it." See the all-sufficiency of the divine providence: it has wherewithal to satisfy the desire of every living thing, even the most ravenous. See the bounty of the divine Providence, that, wherever it has given life, it will give livelihood, even to those creatures that are not only not serviceable, but dangerous, to man. And see its sovereignty, that it suffers some creatures to be killed for the support of other creatures. The harmless sheep are torn to pieces, to fill the appetite of the young lions, who yet sometimes are made to lack and suffer hunger, to punish them for their cruelty, while those that fear God want no good thing. 2. For the young ravens, v. 41. As ravenous beasts, so ravenous birds, are fed by the divine Providence. Who but God provides for the raven his food? Man does not; he takes care only of those creatures that are, or may be, useful to him. But God has a regard to all the works of his hands, even the meanest and least valuable. The ravens' young ones are in a special manner necessitous, and God supplies them, Ps. cxlvii. 9. God's feeding the fowls, especially these fowls (Matt. vi. 26), is an encouragement to us to trust him for our daily bread. See here, (1.) What distress the young ravens are often in: They wander for lack of meat. The old ones, they say, neglect them, and do not provide for them as other birds do for their young: and indeed those that are ravenous to others are commonly barbarous to their own, and unnatural. (2.) What they are supposed to do in that distress: They cry, for they are noisy clamorous creatures, and this is interpreted as crying to God. It being the cry of nature, it is looked upon as directed to the God of nature. The putting of so favourable a construction as this upon the cries of the young ravens may encourage us in our prayers, though we can but cry, Abba, Father. (3.) What God does for them. Some way or other he provides for them, so that they grow up, and come to maturity. And he that takes this care of the young ravens certainly will not be wanting to his people or theirs. This, being but one instance of many of the divine compassion, may give us occasion to think how much good our God does, every day, beyond what we are aware of. Adam Clarke: Commentary on the Bible - 1831 38:25: Divided a water-course - The original תעלה tealah, from עלה alah, to ascend, may signify rather a cloud, or clouds in general, where the waters are stored up. I cannot see how the overflowings or torrents of water can be said to ascend any other way than by evaporation; and it is by this Divine contrivance that the earth is not only irrigated, but even dried; and by this means too much moisture is not permitted to lie upon the ground, which would not only be injurious to vegetation, but even destroy it. But query, may not a waterspout be intended? A way for the lightning of thunder - "A path for the bolt of thunder." God is represented as directing the course even of the lightning; he launches the bolt, and makes the path in which it is to run. To grasp, manage, and dart the thunderbolt or lightning, was a work which heathenism gave to Jupiter, its supreme god. None of the inferior deities were capable of this. But who can thunder with a voice like the Almighty? He is The Thunderer. Albert Barnes: Notes on the Bible - 1834 38:25: Who hath divided a water-course for the overflowing of waters - That is, for the waters that flow down from the clouds. The idea seems to be this, that the waters of heaven, instead of pouring down in floods, or all coming down together, seemed to flow in certain canals formed for them; as if they had been cut out through the clouds for that purpose. The causes of rain, the manner in which water was suspended in the clouds, and the reasons why the rain did not come down altogether in floods, early attracted attention, and gave occasion to investigation. The subject is more than once referred to in this book; see the notes at . Or a way for the lightning of thunder - For the thunder-flash. The idea is this: a path seems to be opened in the dark cloud for the passage of the flash of lightning. How such a path was made, by what agency or by what laws, was the question proposed for inquiry. The lightning seemed at once to burst through the dark cloud where there was no opening and no sign of a path before, and pursue its zig-zag journey as if all obstructions were removed, and it passed over a beaten path. The question is, who could have traced out this path for the thunder-flash to go in? Who could do it but the Almighty? And still, with all the light that science has cast on the subject, we may repeat the question. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:25: Job 28:26, Job 36:27, Job 36:28, Job 37:3-6; Psa 29:3-10 Job 38:26 John Gill 38:25 Who hath divided a watercourse for the overflowing of waters,.... For a very large shower of rain, as the Vulgate Latin version: for this is not to be understood of an aqueduct, channel, or canal made on earth, either for the draining of waters off of land overflowed thereby, or for the conveyance of it to different parts to overflow it; such as were cut out of the Nile in Egypt, for the overflowing of the land, to make it fruitful; such may be and have been made by men: but of a watercourse in the air or atmosphere, as a canal or channel, for the rain to come down upon the earth; and this is the work of God, and him only, who directs and steers the course of rain, that it falls regularly and gently, not in spouts and floods, but in drops larger or lesser, on what spot of ground, or part of the earth, he pleases: and if what Jarchi says true, that every drop has its course, its canal, through which it passes, it is still more wonderful; or a way for the lightning of thunder: which generally go together, and are of God. His fire and voice, and for which he makes a way, by which they burst and break forth out of the cloud, and their course is directed by him under the whole heavens; see Job 28:26. So the Gospel, compared to rain and lightning, has its direction and its course steered to what part of the world, he pleases; see Ps 19:4. John Wesley 38:25 Overflowing - For the showers of rain which come down orderly, and gradually, as if they were conveyed in pipes or channels; which, without the care of God's providence, would fall confusedly, and overwhelm the earth. Lightning - For lightning and thunder? Who opened a passage for them out of the cloud in which they were imprisoned? And these are joined with the rain, because they are commonly accompanied with great showers of rain. Robert Jamieson, A. R. Fausset and David Brown 38:25 waters--Rain falls, not in a mass on one spot, but in countless separate canals in the air marked out for them. way for the lightning-- (Job 28:26).
38:2638:26: ուր ո՛չ գոյ մարդ յանապա՛տ յանմարդի, 26 եւ ճանապարհներն ամպրոպների, որ տեղան երկրի վրայ, 26 Որպէս զի անձրեւ տայ այն երկրին, ուր մարդ չկայ, Անապատին՝ ուր մէ՛կը չի բնակիր ուր`` ոչ գոյ մարդ, յանապատ յանմարդի: 38:26: ուր ո՛չ գոյ մարդ յանապա՛տ յանմարդի, 26 եւ ճանապարհներն ամպրոպների, որ տեղան երկրի վրայ, 26 Որպէս զի անձրեւ տայ այն երկրին, ուր մարդ չկայ, Անապատին՝ ուր մէ՛կը չի բնակիր zohrab-1805▾ eastern-1994▾ western am▾	38:2638:26 чтобы шел дождь на землю безлюдную, на пустыню, где нет человека, 38:26 τοῦ ο the ὑετίσαι υετιζω in; on γῆν γη earth; land οὗ ος who; what οὐκ ου not ἀνήρ ανηρ man; husband ἔρημον ερημος lonesome; wilderness οὗ ος who; what οὐχ ου not ὑπάρχει υπαρχω happen to be; belong ἄνθρωπος ανθρωπος person; human ἐν εν in αὐτῇ αυτος he; him 38:26 לְ֭ ˈl לְ to הַמְטִיר hamṭîr מטר rain עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth לֹא־ lō- לֹא not אִ֑ישׁ ʔˈîš אִישׁ man מִ֝דְבָּ֗ר ˈmiḏbˈār מִדְבָּר desert לֹא־ lō- לֹא not אָדָ֥ם ʔāḏˌām אָדָם human, mankind בֹּֽו׃ bˈô בְּ in 38:26. ut plueret super terram absque homine in deserto ubi nullus mortalium commoraturThat it should rain on the earth without man in the wilderness, where no mortal dwelleth: 26. To cause it to rain on a land where no man is; on the wilderness, wherein there is no man; 38:26. To cause it to rain on the earth, [where] no man [is; on] the wilderness, wherein [there is] no man; 38:26. so that it would rain on the earth far from man, in the wilderness where no mortal lingers, To cause it to rain on the earth, [where] no man [is; on] the wilderness, wherein [there is] no man: 38:26 чтобы шел дождь на землю безлюдную, на пустыню, где нет человека, 38:26 τοῦ ο the ὑετίσαι υετιζω in; on γῆν γη earth; land οὗ ος who; what οὐκ ου not ἀνήρ ανηρ man; husband ἔρημον ερημος lonesome; wilderness οὗ ος who; what οὐχ ου not ὑπάρχει υπαρχω happen to be; belong ἄνθρωπος ανθρωπος person; human ἐν εν in αὐτῇ αυτος he; him 38:26 לְ֭ ˈl לְ to הַמְטִיר hamṭîr מטר rain עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth לֹא־ lō- לֹא not אִ֑ישׁ ʔˈîš אִישׁ man מִ֝דְבָּ֗ר ˈmiḏbˈār מִדְבָּר desert לֹא־ lō- לֹא not אָדָ֥ם ʔāḏˌām אָדָם human, mankind בֹּֽו׃ bˈô בְּ in 38:26. ut plueret super terram absque homine in deserto ubi nullus mortalium commoratur That it should rain on the earth without man in the wilderness, where no mortal dwelleth: 26. To cause it to rain on a land where no man is; on the wilderness, wherein there is no man; 38:26. To cause it to rain on the earth, [where] no man [is; on] the wilderness, wherein [there is] no man; 38:26. so that it would rain on the earth far from man, in the wilderness where no mortal lingers, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:26: To cause it to rain on the earth - It is well known that rain falls copiously in thunder-storms. The flash is first seen, the clap is next heard, and last the rain descends. The lightning travels all lengths in no perceivable succession of time. Sound is propagated at the rate of 1142 feet in a second. Rain travels still more slowly, and will be seen sooner or later according to the weight of the drops, and the distance of the cloud from the place of the spectator. Now the flash, the clap, and the rain, take place all in the same moment, but are discernible by us in the succession already mentioned, and for the reasons given above; and more at large in the note on etc. But how are these things formed? The lightning is represented as coming immediately from the hand of God. The clap is the effect of the lightning, which causes a vacuum in that part of the atmosphere through which it passes; the air rushing in to restore the equilibrium may cause much of the noise that is heard in the clap. An easy experiment on the airpump illustrates this: Take a glass receiver open at both ends, over one end tie a piece of sheep's bladder wet, and let it stand till thoroughly dry. Then place the open end on the plate of the airpump, and exhaust the air slowly from under it. The bladder soon becomes concave, owing to the pressure of the atmospheric air on it, the supporting air in the receiver being partly thrown out. Carry on the exhaustion, and the air presses at the rate of fifteen pounds on every square inch; see on(note). The fibres of the bladder, being no longer capable of bearing the pressure of the atmospheric column upon the receiver, are torn to pieces, with a noise equal to the report of a musket, which is occasioned by the air rushing in to restore the equilibrium. Imagine a rapid succession of such experiments, and you have the peal of thunder, the rupture of the first bladder being the clap. But the explosion of the gases (oxygen and hydrogen) of which water is composed will also account for the noise. See below. But how does the thunder cause rain? By the most accurate and incontestable experiments it is proved that water is a composition of two elastic airs or gases as they are called, oxygen and hydrogen. In 100 parts of water there are 88 1/4 of oxygen, and 11 3/4 of hydrogen. Pass a succession of electric sparks through water by means of a proper apparatus, and the two gases are produced in the proportions mentioned above. To decompose water by galvanism: - Take a narrow glass tube three or four inches long; fit each end with a cork penetrated by a piece of slender iron wire, and fill the tube with water. Let the ends of the two wires within the tube be distant from each other about three quarters of an inch, and let one be made to communicate with the top, the other with the bottom of a galvanic pile in action. On making this communication, bubbles of air will be formed, and ascend to the top of the tube, the water decreasing as it is decomposed. The oxygen and hydrogen formed by this experiment may be recomposed into the same weight of water. Take any quantity of the oxygen and hydrogen gases in the proportions already mentioned; ignite them by the electric spark, and they produce a quantity of water equal in weight to the gases employed. Thus, then, we can convert water into air, and reconvert this air into water; and the proportions hold as above. I have repeatedly seen this done, and assisted in doing it, but cannot, in this place, describe every thing in detail. Now to the purpose of this note: the rain descending after the flash and the peal. The electric spark or matter of lightning, passing through the atmosphere, ignites and decomposes the oxygen and hydrogen, which explode, and the water which was formed of these two falls down in the form of rain. The explosion of the gases, as well as the rushing in of the circumambient air to restore the equilibrium, will account for the clap and peal: as the decomposition and ignition of them will account for the water or rain which is the attendant of a thunder storm. Thus by the lightning of thunder God causes it to rain on the earth. How marvellous and instructive are his ways! Albert Barnes: Notes on the Bible - 1834 38:26: To cause it to rain on the earth, where no man is - This is designed to heighten the conception of the power of God. It could not be pretended that this was done by man, for the rain was caused to fall in the desolate regions where no one dwelt. In the lonely desert, in the wastes remote from the dwellings of people, the rain is sent down, evidently by the providential care of God, and far beyond the reach of the agency of man. There is very great beauty in this whole description of God as superintending the falling rain far away from the homes of people, and in those lonely wastes pouring down the waters, that the tender herb may spring up, and the flowers bloom under his hand. All this may seem to be wasted, but it is not so in the eye of God. Not a drop of rain falls in the sandy desert or on the barren rock, however useless it may seem to be, that is not seen to be of value by God, and that is not designated to accomplish some important purpose there. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:26: To cause: It is well known that rain falls copiously in thunder storms. The flash is first seen, the clap is next heard, and last the rain descends; though in fact they all take place at the same time. The lightning traverses all space in no perceivable succession of time. Sound is propagated at the rate of 1, 142 feet in a second. Rain travels still more slowly, and will be seen sooner or later according to the weight of the drops, and the distance of the cloud. Now as water is composed of two elastic airs or gases, called oxygen and hydrogen, in the proportion of 88+ of the former and 11, 3/4 of the latter in 100 parts, the electric spark, or matter of lightning, passing through the atmosphere, ignites and decomposes those gases, which explode; and the water falls down in the form of rain. This explosion, as well as the rushing in of the circumambient air to restore the equilibrium, will account for the clap and peal; and thus by the lightning of thunder God causes it to rain on the earth. on the wilderness: Psa 104:10-14, Psa 107:35, Psa 147:8, Psa 147:9; Isa 35:1, Isa 35:2, Isa 41:18, Isa 41:19, Isa 43:19, Isa 43:20; Jer 14:22; Heb 6:7, Heb 6:8 Job 38:28 John Gill 38:26 To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man. Which is uninhabited by men, being so dry and barren; where there is no man to cultivate and water it, as gardens are; and where is no man to receive any advantage by the rain that comes upon it; and yet the Lord sends it for the use of animals that dwell there; which shows his care and providence with respect even to the wild beasts of the earth. This may be an emblem of the rain of the Gospel upon the Gentile world, comparable to a wilderness; see Is 35:1. John Wesley 38:26 To cause - That the clouds being broken by lightning and thunder might pour down rain. No man - To water those parts by art and industry, as is usual in cultivated places. Robert Jamieson, A. R. Fausset and David Brown 38:26 Since rain fails also on places uninhabited by man, it cannot be that man guides its course. Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it.
38:2738:27: յագեցուցանել զանկոխն եւ զանշէն, եւ բղխեցուցանել զբոյս դալարւոյ[9505]։ [9505] Ոմանք. Եւ զանշէնն... զբոյսս դա՛՛։ 27 ուր անմարդաբնակ անապատում ոչ ոք չկայ, որ յագեցնի անկոխ ու անշէն հողը, այնտեղ բխեցնի բոյսը դալար: 27 Որպէս զի անապատներն ու անշէն տեղերը կշտացնէ Ու կանանչ խոտ բուսցնէ։ յագեցուցանել զանկոխն եւ զանշէնն, եւ բղխեցուցանել զբոյս դալարւոյ: 38:27: յագեցուցանել զանկոխն եւ զանշէն, եւ բղխեցուցանել զբոյս դալարւոյ[9505]։ [9505] Ոմանք. Եւ զանշէնն... զբոյսս դա՛՛։ 27 ուր անմարդաբնակ անապատում ոչ ոք չկայ, որ յագեցնի անկոխ ու անշէն հողը, այնտեղ բխեցնի բոյսը դալար: 27 Որպէս զի անապատներն ու անշէն տեղերը կշտացնէ Ու կանանչ խոտ բուսցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	38:2738:27 чтобы насыщать пустыню и степь и возбуждать травные зародыши к возрастанию? 38:27 τοῦ ο the χορτάσαι χορταζω satisfy ἄβατον αβατος and; even ἀοίκητον αοικητος and; even τοῦ ο the ἐκβλαστῆσαι εκβλαστανω exodus χλόης χλοη.1 verdure 38:27 לְ lᵊ לְ to הַשְׂבִּ֣יעַ haśbˈîₐʕ שׂבע be sated שֹׁ֖אָה šˌōʔā שֹׁואָה trouble וּ û וְ and מְשֹׁאָ֑ה mᵊšōʔˈā מְשֹׁואָה desolation וּ֝ ˈû וְ and לְ lᵊ לְ to הַצְמִ֗יחַ haṣmˈîₐḥ צמח sprout מֹ֣צָא mˈōṣā מֹוצָא issue דֶֽשֶׁא׃ ḏˈeše דֶּשֶׁא young grass 38:27. ut impleret inviam et desolatam et produceret herbas virentesThat it should fill the desert and desolate land, and should bring forth green grass? 27. To satisfy the waste and desolate ; and to cause the tender grass to spring forth? 38:27. To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth? 38:27. so that it would fill impassable and desolate places, and would bring forth green plants? To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth: 38:27 чтобы насыщать пустыню и степь и возбуждать травные зародыши к возрастанию? 38:27 τοῦ ο the χορτάσαι χορταζω satisfy ἄβατον αβατος and; even ἀοίκητον αοικητος and; even τοῦ ο the ἐκβλαστῆσαι εκβλαστανω exodus χλόης χλοη.1 verdure 38:27 לְ lᵊ לְ to הַשְׂבִּ֣יעַ haśbˈîₐʕ שׂבע be sated שֹׁ֖אָה šˌōʔā שֹׁואָה trouble וּ û וְ and מְשֹׁאָ֑ה mᵊšōʔˈā מְשֹׁואָה desolation וּ֝ ˈû וְ and לְ lᵊ לְ to הַצְמִ֗יחַ haṣmˈîₐḥ צמח sprout מֹ֣צָא mˈōṣā מֹוצָא issue דֶֽשֶׁא׃ ḏˈeše דֶּשֶׁא young grass 38:27. ut impleret inviam et desolatam et produceret herbas virentes That it should fill the desert and desolate land, and should bring forth green grass? 27. To satisfy the waste and desolate ; and to cause the tender grass to spring forth? 38:27. To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth? 38:27. so that it would fill impassable and desolate places, and would bring forth green plants? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:27: To satisfy the desolate and waste - The thunder cloud not only explodes over inhabited countries, that the air may be purified and the rain sent down to fertilize the earth, but it is conducted over deserts where there is no human inhabitant; and this to cause the bud of the tender herb to spring forth: for there are beasts, fowls, and insects, that inhabit the desert and the wilderness, and must be nourished by the productions of the ground. Every tribe of animals was made by the hand of God, and even the lowest of them is supported by his kind providence. Albert Barnes: Notes on the Bible - 1834 38:27: To satisfy the desolate and waste ground - As if it lifted an imploring voice to God, and he sent down the rain to satisfy it. The desert is thus like a thirsty pilgrim. It is parched, and thirsty, and sad, and it appeals to God, and he meets its needs, and satisfies it. Or to cause the bud of the tender herb to spring forth - In the desert. There God works alone. No man is there to cultivate the extended wilds, and yet an unseen agency is going forward. The grass springs up; the bud opens; the leaf expands; the flowers breathe forth their fragrance as if they were under the most careful cultivation. All this must be the work of God, since it cannot even be pretended that man is there to produce these effects. Perhaps one would be more deeply impressed with a sense of the presence of God in the pathless desert, or on the boundless prairie, where no man is, than in the most splendid park, or the most tastefully cultivated garden which man could make. In the one case, the hand of God alone is seen; in the other, we are constantly admiring the skill of man. John Gill 38:27 To satisfy the desolate and waste ground,.... Which is exceeding desolate, and therefore two such words are used to express it; which is so dry and thirsty that it is one of the four things that say not it is enough, Prov 30:16; and yet God can and does give it rain to its full satisfaction, Ps 104:13; so the Lord satisfies souls, comparable to dry and thirsty ground, by his word and ordinances, with the goodness and fatness of his house; see Ps 63:1; and to cause the bud of the tender herb to spring forth? grass for the cattle, and herb for the service of men, Ps 104:14; of like use is the word in a spiritual sense for the budding and increase of the graces of the Spirit in the Lord's people; see Deut 32:2. John Wesley 38:27 To bring forth - Hitherto God has put such questions to Job, as were proper to convince him of his ignorance. Now he comes to convince him of his impotence. As it is but little that he can know, and therefore he ought not to arraign the Divine counsels, so it is but little he can do; and therefore he ought not to oppose Divine providence. Robert Jamieson, A. R. Fausset and David Brown 38:27 As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.
38:2838:28: Ո՞ է հայր անձրեւի, եւ ո՞վ է որ ծնաւ զշաղս ցօղոյ[9506]։ [9506] Ոմանք. Որ ծնաւ զշաւիղս ցօղոյ։ 28 Ո՞վ է հայրն անձրեւի, եւ ո՞վ է, որ ծնունդ է տուել ցօղի շաղերին: 28 Անձրեւը հայր ունի՞,Կամ թէ ո՞վ ծնաւ ցօղին կաթիլները։ Ո՞ է հայր անձրեւի, եւ ո՞վ է որ ծնաւ զշաղս ցօղոյ: 38:28: Ո՞ է հայր անձրեւի, եւ ո՞վ է որ ծնաւ զշաղս ցօղոյ[9506]։ [9506] Ոմանք. Որ ծնաւ զշաւիղս ցօղոյ։ 28 Ո՞վ է հայրն անձրեւի, եւ ո՞վ է, որ ծնունդ է տուել ցօղի շաղերին: 28 Անձրեւը հայր ունի՞,Կամ թէ ո՞վ ծնաւ ցօղին կաթիլները։ zohrab-1805▾ eastern-1994▾ western am▾	38:2838:28 Есть ли у дождя отец? или кто рождает капли росы? 38:28 τίς τις.1 who?; what? ἐστιν ειμι be ὑετοῦ υετος rain πατήρ πατηρ father τίς τις.1 who?; what? δέ δε though; while ἐστιν ειμι be ὁ ο the τετοκὼς τικτω give birth; produce βώλους βωλος dew 38:28 הֲ hᵃ הֲ [interrogative] יֵשׁ־ yēš- יֵשׁ existence לַ la לְ to † הַ the מָּטָ֥ר mmāṭˌār מָטָר rain אָ֑ב ʔˈāv אָב father אֹ֥ו ʔˌô אֹו or מִי־ mî- מִי who הֹ֝ולִ֗יד ˈhôlˈîḏ ילד bear אֶגְלֵי־ ʔeḡlê- אֵגֶל drop טָֽל׃ ṭˈāl טַל dew 38:28. quis est pluviae pater vel quis genuit stillas rorisWho is the father of rain? or who begot the drops of dew? 28. Hath the rain a father? or who hath begotten the drops of dew? 38:28. Hath the rain a father? or who hath begotten the drops of dew? 38:28. Who is the father of rain, or who conceived the drops of dew? Hath the rain a father? or who hath begotten the drops of dew: 38:28 Есть ли у дождя отец? или кто рождает капли росы? 38:28 τίς τις.1 who?; what? ἐστιν ειμι be ὑετοῦ υετος rain πατήρ πατηρ father τίς τις.1 who?; what? δέ δε though; while ἐστιν ειμι be ὁ ο the τετοκὼς τικτω give birth; produce βώλους βωλος dew 38:28 הֲ hᵃ הֲ [interrogative] יֵשׁ־ yēš- יֵשׁ existence לַ la לְ to † הַ the מָּטָ֥ר mmāṭˌār מָטָר rain אָ֑ב ʔˈāv אָב father אֹ֥ו ʔˌô אֹו or מִי־ mî- מִי who הֹ֝ולִ֗יד ˈhôlˈîḏ ילד bear אֶגְלֵי־ ʔeḡlê- אֵגֶל drop טָֽל׃ ṭˈāl טַל dew 38:28. quis est pluviae pater vel quis genuit stillas roris Who is the father of rain? or who begot the drops of dew? 28. Hath the rain a father? or who hath begotten the drops of dew? 38:28. Hath the rain a father? or who hath begotten the drops of dew? 38:28. Who is the father of rain, or who conceived the drops of dew? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 28. Для достижения этой благой цели в распоряжении Господа - все нужные средства. Он отец дождя и росы. Adam Clarke: Commentary on the Bible - 1831 38:28: Hath the rain a father? - Or, Who is the father of the rain? We have seen above one part of the apparatus by which God produces it; other causes have been mentioned on etc. The drops of dew? - אגלי egley, the sphericles, the small round drops or globules. Dew is a dense moist vapor, found on the earth in spring and summer mornings, in the form of a mizzling rain. Dr. Hutton defines it, "a thin, light, insensible mist or rain, descending with a slow motion, and falling while the sun is below the horizon. It appears to differ from rain as less from more. Its origin and matter are doubtless from the vapours and exhalations that rise from the earth and water." Various experiments have been instituted to ascertain whether dew arises from the earth, or descends from the atmosphere; and those pro and con have alternately preponderated. The question is not yet decided; and we cannot yet tell any more than Job which hath begotten the drops of dew, the atmosphere or the earth. Is it water deposited from the atmosphere, when the surface of the ground is colder than the air? Albert Barnes: Notes on the Bible - 1834 38:28: Hath the rain a father? - That is, it is produced by God and not by man. No one among men can claim that he causes it, or can regard it as his offspring. The idea is, that the production of rain is among the proofs of the wisdom and agency of God, and that it is caused in a way that demonstrates his own agency. It is not by any power of man; and it is not in such a way as to constitute a relation like that between a father and a son. The rain is often appealed to in this book as something whose cause man could not explain, and as demonstrating the wisdom and supremacy of God. Among philosophic and contemplative minds it would early excite inquiry, and give occasion for wonder. What caused it? Whence came the water which fell? How was it suspended? How was it borne from place to place? How was it made to descend in drops, and why was it not poured down at once in floods? Questions like these would early excite inquiry, and we are not to suppose that in the time of Job science was so far advanced that they could be answered; see the notes at ; compare notes. The laws of the production of rain are now better understood, but like all other laws discovered by science, they are adapted to elevate, not to diminish, our conceptions of the wisdom of God. It may be of interest, and may serve to explain the passages in this book which refer to rain, as illustrating the wisdom of God, to state what is now the commonly received theory of its cause. That theory is the one proposed by Dr. James Hutton, and first published in the Philosophical Transactions of Edinburgh, in 1784. In this theory it is supposed that the cause consists in the vapor that is held dissolved in the air, and is based on this principle - "that the capacity of the air for holding water in a state of vapor increases in a greater ratio than its temperature;" that is, that if there are two portions of air which would contain a certain quantity of water in solution if both were heated in an equal degree, the capacity for holding water would be alike; but if one of them be heated more than the other, the amount of water which it would hold in solution is not exactly in proportion to the heat applied, but increases much more rapidly than the heat. It will hold much more water when the temperature is raised than is proportionate to the amount of heat applied. From the experiments which were made by Sanssure and others, it was found that while the temperature of the air rises in arithmetical progression, the dissolving power of the air increases nearly in geometrical progression; that is, if the temperature be represented by the figures 2, 4, 6, 8, 10, etc., the capacity for holding moisture will be nearly represented by the figures 2, 8, 16, 32, 64, etc. Rain is caused in the following manner. When two portions of air of different temperature, and each saturated with moisture, are intermixed, the quantity of moisture in the air thus intermixed, in consequence of the decrease of temperature, will be greater than the air will contain in solution, and will be condensed in a cloud or precipitated to the earth. This law of nature was of course unknown to Job, and is an arrangement which could have been formed only by the all-wise Author of nature; see "Edin. Ency., Art. Meteorology, p. 181." Or who hath begotten the drops of the dew? - Who has produced them - implying that they were caused only by the agency of God. No one among mortals could claim that he had caused the dew to fall. God appeals to the dew here, the causes of which were then unknown, as an evidence of his wisdom and supremacy. Dew is the moisture condensed from the atmosphere, and that settles on the earth. It usually falls in clear and calm nights, and is caused by a reduction of the temperature of that on which the dew falls. Objects on the surface of the earth become colder than the atmosphere above them, and the consequence is, that the moisture that was suspended in the atmosphere near the surface of the earth is condensed - in the same way as in a hot day moisture will form on the outside of a tumbler or pitcher that is filled with water. The coldness of the vessel containing the water condenses the moisture that was suspended in the surrounding atmosphere. The cold, therefore, which accompanies dew, precedes instead of following it. The reason why the surface of the earth becomes cooler than the surrounding atmosphere at night, so as to form dew, has been a subject of considerable inquiry. The theory of Dr. Wells, which is now commonly adopted, is, that the earth is continually radiating its heat to the high and colder regions of the atmosphere; that in the day-time the effects of this radiation are not sensible, being more than counterbalanced by the greater influx of heat from the direct influence of the sun; but that during the night, when the counteracting cause is removed, these effects become sensible, and produce the reduction of temperature which causes dew. The surface of the earth becomes cool by the heat which is radiated to the upper regions of the atmosphere, and the moisture in the air adjacent to the surface of the earth is condensed. This occurs only in a clear and calm night. When the sky is cloudy, the clouds operate as a screen, and the radiation of the heat to the higher regions of the atmosphere is pRev_ented, and the surface of the earth and the surrounding atmosphere are kept at the same temperature; see the Edinburgh Encyclopedia, "Meteorology," pp. 185-188. Of course, these laws were unknown to Job, but now that they are known to us, they constitute no less properly a proof of the wisdom of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:28: Hath the: Job 38:8, Job 5:9, Job 5:10; Sa1 12:17, Sa1 12:18; Psa 65:9, Psa 65:10; Jer 5:24, Jer 10:13, Jer 14:22; Joe 2:23; Amo 4:7; Mat 5:45 dew: Job 29:19; Gen 27:28, Gen 27:39; Deu 33:13, Deu 33:28; Sa2 1:21; Kg1 17:1; Pro 3:20; Hos 14:5 Job 38:29 Carl Friedrich Keil and Franz Delitzsch 38:28 28 Hath the rain a father, Or who begetteth the drops of dew? 29 Out of whose womb cometh the ice forth, And who bringeth forth the hoar-frost of heaven? 30 The waters become hard like stone, And the face of the deep is rolled together. Rain and dew have no created father, ice and hoar-frost no created mother. The parallelism in both instances shows that מי הוליד asks after the one who begets, and מי ילדו the one who bears (vid., Hupfeld on Ps 2:7). בּטן is uterus, and meton. (at least in Arabic) progenies uteri; ex utero cujus is מבטן מי, in distinction from מאי־זה בטן, ex quo utero. אגלי־טל is excellently translated by the lxx, Codd. Vat. and Sin., βώλους (with Omega) δρόσου; Ges. and Schlottm. correct to βόλους, but βῶλος signifies not merely a clod, but also a lump and a ball. It is the particles of the dew holding together (lxx, Cod. Alex.: συνοχὰς καὶ βω. δρ.) in a globular form, from אגל, which does not belong to גּלל, but to Arab. 'jil, retinere, II colligere (whence agı̂l, standing water, ma'‛gal, a pool, pond); אגלי is constr., like עגלי from עגל. The waters "hide themselves," by vanishing as fluid, therefore: freeze. The surface of the deep (lxx ἀσεβοῦς, for which Zwingli has in marg. ἀβύσσου) "takes hold of itself," or presses together (comp. Arab. lekda, crowding, synon. hugûm, a striking against) by forming itself into a firm solid mass (continuum, Job 41:9, comp. Job 37:10). Moreover, the questions all refer not merely to the analysis of the visible origin of the phenomena, but to their final causes. John Gill 38:28 Hath the rain a father?.... None but God; hence the Heathens themselves call God (y), and (z); see Jer 14:22; he that is our Father in heaven is the Father of rain, and him only; whatever secondary causes there be, God only is the efficient cause, parent, and producer of it: so the Gospel is not of men but of God, is a gift of his, comes down from heaven, tarries not for men, and is a great blessing, as rain is; or who hath begotten the drops of the dew? which are innumerable; he that is the parent of the rain is of the dew also, and he only (a); to which sometimes not only the word of God, and his free favour and good will, but the people of God themselves are compared for their number, influence, and use; see Ps 110:3; and their new birth is similar to the generation of dew, it being not of the will of man, but of God, according to his abundant mercy, free favour, and good will, is from above, from heaven, and is effected silently, secretly, suddenly, at an unawares; Jn 1:13. (y) Aristot. de Mundo, c. 7. (z) Pausan. Attica, sive, l. 1. p. 60. (a) Though a certain poet (Alcman Lyricus apud Macrob. Saturnal. l. 7. c. 16.) says that dew is the offspring of the air and of the moon; but these can only at most be reckoned but secondary causes. The Arabs speak of an angel over dew. Abulpharag, Hist. Dynast. p. 75. John Wesley 38:28 Father - Is there any man that can beget or produce rain at his pleasure? Robert Jamieson, A. R. Fausset and David Brown 38:28 Can any visible origin of rain and dew be assigned by man? Dew is moisture, which was suspended in the air, but becomes condensed on reaching the--in the night--lower temperature of objects on the earth.
38:2938:29: Յո՞յր արգանդէ ելանէ սառն, եւ զեղեամն ո՞ ծնաւ յերկինս[9507], [9507] Օրինակ մի. Եւ զեղեամն ո՛ ծնաւ յարգանդ։ 29 Ո՞ւմ արգանդից է դուրս գալիս սառոյցը, 29 Սառը որո՞ւն արգանդէն կ’ելլէ Ու ո՞վ ծնաւ երկնքի եղեամը։ Յո՞յր արգանդէ ելանէ սառն, եւ զեղեամն ո՞ ծնաւ յերկինս: 38:29: Յո՞յր արգանդէ ելանէ սառն, եւ զեղեամն ո՞ ծնաւ յերկինս[9507], [9507] Օրինակ մի. Եւ զեղեամն ո՛ ծնաւ յարգանդ։ 29 Ո՞ւմ արգանդից է դուրս գալիս սառոյցը, 29 Սառը որո՞ւն արգանդէն կ’ելլէ Ու ո՞վ ծնաւ երկնքի եղեամը։ zohrab-1805▾ eastern-1994▾ western am▾	38:2938:29 Из чьего чрева выходит лед, и иней небесный, кто рождает его? 38:29 ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant δὲ δε though; while τίνος τις.1 who?; what? ἐκπορεύεται εκπορευομαι emerge; travel out ὁ ο the κρύσταλλος κρυσταλλος crystal πάχνην παχνη though; while ἐν εν in οὐρανῷ ουρανος sky; heaven τίς τις.1 who?; what? τέτοκεν τικτω give birth; produce 38:29 מִ mi מִן from בֶּ֣טֶן bbˈeṭen בֶּטֶן belly מִ֭י ˈmî מִי who יָצָ֣א yāṣˈā יצא go out הַ ha הַ the קָּ֑רַח qqˈāraḥ קֶרַח frost וּ û וְ and כְפֹ֥ר ḵᵊfˌōr כְּפֹור hoar frost שָׁ֝מַיִם ˈšāmayim שָׁמַיִם heavens מִ֣י mˈî מִי who יְלָדֹֽו׃ yᵊlāḏˈô ילד bear 38:29. de cuius utero egressa est glacies et gelu de caelo quis genuitOut of whose womb came the ice? and the frost from heaven who hath gendered it? 29. Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? 38:29. Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? 38:29. From whose womb did the ice proceed, and who created the frost from the air? Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it: 38:29 Из чьего чрева выходит лед, и иней небесный, кто рождает его? 38:29 ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant δὲ δε though; while τίνος τις.1 who?; what? ἐκπορεύεται εκπορευομαι emerge; travel out ὁ ο the κρύσταλλος κρυσταλλος crystal πάχνην παχνη though; while ἐν εν in οὐρανῷ ουρανος sky; heaven τίς τις.1 who?; what? τέτοκεν τικτω give birth; produce 38:29 מִ mi מִן from בֶּ֣טֶן bbˈeṭen בֶּטֶן belly מִ֭י ˈmî מִי who יָצָ֣א yāṣˈā יצא go out הַ ha הַ the קָּ֑רַח qqˈāraḥ קֶרַח frost וּ û וְ and כְפֹ֥ר ḵᵊfˌōr כְּפֹור hoar frost שָׁ֝מַיִם ˈšāmayim שָׁמַיִם heavens מִ֣י mˈî מִי who יְלָדֹֽו׃ yᵊlāḏˈô ילד bear 38:29. de cuius utero egressa est glacies et gelu de caelo quis genuit Out of whose womb came the ice? and the frost from heaven who hath gendered it? 29. Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? 38:29. Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it? 38:29. From whose womb did the ice proceed, and who created the frost from the air? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 29-30. Ср. XXXVII:10. Adam Clarke: Commentary on the Bible - 1831 38:29: Out of whose womb came the ice? - Ice is a solid, transparent, and brittle body, formed of water by means of cold. Some philosophers suppose that ice is only the re-establishment of water in its natural state; that the mere absence of fire is sufficient to account for this re-establishment; and that the fluidity of water is a real fusion, like that of metals exposed to the action of fire; and differing only in this, that a greater portion of fire is necessary to one than the other. Ice, therefore, is supposed to be the natural state of water; so that in its natural state water is solid, and becomes fluid only by the action of fire, as solid metallic bodies are brought into a state of fusion by the same means. Ice is lighter than water, its specific gravity being to that of water as eight to nine. This rarefaction of ice is supposed to be owing to the air-bubbles produced in water by freezing, and which, being considerably larger in proportion to the water frozen, render the body so much specifically lighter; hence ice always floats on water. The air-bubbles, during their production, acquire a great expansive power, so as to burst the containing vessels, be they ever so strong. See examples in the note on(note). The hoary frost of heaven, who hath gendered it? - Hoar-frost is the congelation of dew, in frosty mornings, on the grass. It consists of an assemblage of little crystals of ice, which are of various figures, according to the different disposition of the vapours when met and condensed by the cold. Its production is owing to some laws with which we are not yet acquainted. Of this subject, after the lapse and experience of between two and three thousand years, we know about as much as Job did. And the question, What hath engendered the hoar-frost of heaven! is, to this hour, nearly as inexplicable to us as it was to him! Is it enough to say that hoar-frost is water deposited from the atmosphere at a low temperature, so as to produce congelation? Albert Barnes: Notes on the Bible - 1834 38:29: Out of whose womb came the ice? - That is, who has caused or produced it? The idea is, that it was not by any human agency, or in any known way by which living beings were propagated. And the hoary frost of heaven - Which seems to fall from heaven. The sense is, that it is caused wholly by God; see the notes at . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:29: Job 38:8, Job 6:16, Job 37:10; Psa 147:16, Psa 147:17 Job 38:30 John Gill 38:29 Out of whose womb came the ice?.... The parent of the rain and dew is the parent of the ice also, and he only; it is therefore called "his ice", his child, his offspring, Ps 147:17. Here the Lord is represented as a mother, and so he is by Orpheus (b) called "metropator", or "mother-father"; and the hoary frost of heaven, who hath gendered it? this is of God, and by his breath; see Job 37:10. (b) Apud Clement. Stromat. l. 5. p. 608. Robert Jamieson, A. R. Fausset and David Brown 38:29 Job 37:10.
38:3038:30: որ իջանէ իբրեւ զջուր ծորեալ. եւ զերեսս երկնից ո՞ հալեաց[9508]։ [9508] Ոմանք. Զի իջանէ իբրեւ։ 30 եւ ո՞վ է երկնքում եղեամ ծնել, որ ջրի պէս հոսելով իջնում է. ո՞վ է հալեցնում երկնքի երեսը: 30 Ջուրերը քարի պէս կ’ըլլան, կը պահուին Ու անդունդին երեսը կը սառի։ ^[381]որ իջանէ իբրեւ զջուր ծորեալ. եւ զերեսս երկնից ո՞ հալեաց: 38:30: որ իջանէ իբրեւ զջուր ծորեալ. եւ զերեսս երկնից ո՞ հալեաց[9508]։ [9508] Ոմանք. Զի իջանէ իբրեւ։ 30 եւ ո՞վ է երկնքում եղեամ ծնել, որ ջրի պէս հոսելով իջնում է. ո՞վ է հալեցնում երկնքի երեսը: 30 Ջուրերը քարի պէս կ’ըլլան, կը պահուին Ու անդունդին երեսը կը սառի։ zohrab-1805▾ eastern-1994▾ western am▾	38:3038:30 Воды, как камень, крепнут, и поверхность бездны замерзает. 38:30 ἣ ος who; what καταβαίνει καταβαινω step down; descend ὥσπερ ωσπερ just as ὕδωρ υδωρ water ῥέον ρεω flow πρόσωπον προσωπον face; ahead of δὲ δε though; while ἀβύσσου αβυσσος abyss τίς τις.1 who?; what? ἔπηξεν πηγνυμι pitch 38:30 כָּ֭ ˈkā כְּ as † הַ the אֶבֶן ʔevˌen אֶבֶן stone מַ֣יִם mˈayim מַיִם water יִתְחַבָּ֑אוּ yiṯḥabbˈāʔû חבא hide וּ û וְ and פְנֵ֥י fᵊnˌê פָּנֶה face תְ֝הֹ֗ום ˈṯhˈôm תְּהֹום primeval ocean יִתְלַכָּֽדוּ׃ yiṯlakkˈāḏû לכד seize 38:30. in similitudinem lapidis aquae durantur et superficies abyssi constringiturThe waters are hardened like a stone, and the surface of the deep is congealed. 30. The waters are hidden as stone, and the face of the deep is frozen. 38:30. The waters are hid as [with] a stone, and the face of the deep is frozen. 38:30. The waters are hardened to become like stone, and the surface of the abyss freezes over. The waters are hid as [with] a stone, and the face of the deep is frozen: 38:30 Воды, как камень, крепнут, и поверхность бездны замерзает. 38:30 ἣ ος who; what καταβαίνει καταβαινω step down; descend ὥσπερ ωσπερ just as ὕδωρ υδωρ water ῥέον ρεω flow πρόσωπον προσωπον face; ahead of δὲ δε though; while ἀβύσσου αβυσσος abyss τίς τις.1 who?; what? ἔπηξεν πηγνυμι pitch 38:30 כָּ֭ ˈkā כְּ as † הַ the אֶבֶן ʔevˌen אֶבֶן stone מַ֣יִם mˈayim מַיִם water יִתְחַבָּ֑אוּ yiṯḥabbˈāʔû חבא hide וּ û וְ and פְנֵ֥י fᵊnˌê פָּנֶה face תְ֝הֹ֗ום ˈṯhˈôm תְּהֹום primeval ocean יִתְלַכָּֽדוּ׃ yiṯlakkˈāḏû לכד seize 38:30. in similitudinem lapidis aquae durantur et superficies abyssi constringitur The waters are hardened like a stone, and the surface of the deep is congealed. 30. The waters are hidden as stone, and the face of the deep is frozen. 38:30. The waters are hid as [with] a stone, and the face of the deep is frozen. 38:30. The waters are hardened to become like stone, and the surface of the abyss freezes over. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:30: The waters are hid as with a stone - Here is a reference to freezing in the winter, as we may learn from some of the constellations mentioned below, which arise above our horizon, in the winter months. The word יתחבאו yithchabbau is understood by the versions in general as implying hardening or congelation; and we know in some intense frosts the ice becomes as hard as a stone; and even the face of the deep - the very seas themselves, not only in the polar circles, but even in northern countries, Norway, Sweden, Denmark, Holland, and parts of Germany, are really frozen, and locked up from all the purposes of navigation for several months in winter. Albert Barnes: Notes on the Bible - 1834 38:30: The waters are hid as with a stone - The solid ice is laid as a stone upon them, wholly concealing them from view. And the face of the deep is frozen - Margin, "taken." The idea is, they seem to take hold of one another (יתלכדוּ yitlâ kadû); they hold together, or cohere. The formation of ice is thus appealed to as a proof of the wisdom of God, and as a thing which Job could not explain. No man could produce this effect; nor could Job explain how it was done. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:30: the face: Job 37:10 frozen: Heb. taken Job 38:31 Geneva 1599 38:30 The waters are hid (p) as [with] a stone, and the face of the deep is frozen. (p) The ice covers it, as though it were paved with stone. John Gill 38:30 The waters are hid as with a stone,.... The surface of the waters by frost become as hard as a stone, and will bear great burdens, and admit of carriages to pass over them (c) where ships went before; so that the waters under them are hid and quite out of sight: an emblem of the hard heart of man, which can only be thawed by the power and grace of God, by the south wind of the Spirit blowing, and the "sun of righteousness" rising on it; and the face of the deep is frozen; or bound together by the frost, as the Targum; it is taken, laid hold on, and kept together, as the word signifies, so that it cannot flow. Historians speak of seas being frozen up, as some parts of the Scythian sea, reported by Mela (d), and the Cimmerian Bosphorus, by Herodotus (e), and the northern seas by Olaus Magnus (f); as that men might travel over them on foot or on horseback, from one country to another; and Strabo relates (g), that where a sea fight has been in the summer time, armies and hosts have met and fought in the winter. In Muscovy the ice is to six and ten feet deep (h); in the year 401 the Euxine sea (i) was frozen over for the space of twenty days; and in the year 763 the seas at Constantinople were frozen one hundred miles from the shore, so thick as to bear the heaviest carriages (k). (c) "Nunc hospita plaustris", &c. Virg. Georgic. l. 3. v. 362. (d) De Situ Orbis, l. 3. c. 5. (e) Melpomene, sive, l. 4. c. 20. Vid. Macrob. Saturnal. l. 7. c. 12. (f) De Ritu Gent. Septent. l. 1. c. 13. (g) Geograph. l. 7. p. 211. Vid. Alex. ab Alex. Genial. Dier. l. 1. c. 22. (h) Scheuchzer. Phys. Sacr. vol 4. p. 810. (i) Universal History, vol. 16. p. 489. (k) Universal History, vol. 17. p. 45. Robert Jamieson, A. R. Fausset and David Brown 38:30 The unfrozen waters are hid under the frozen, as with a covering of stone. frozen--literally, "is taken"; the particles take hold of one another so as to cohere.
38:3138:31: Խելամո՞ւտ իցես կարգի Բազմաստեղաց. եւ քո բացեա՞լ իցէ զպատրուակ Հայկին։ 31 Վերահասու եղե՞լ ես Բազմաստեղեանի կարգին, բացե՞լ ես քօղը Հայկ համաստեղութեան: 31 Բազմաստեղին կապերը* կրնա՞ս կապել. Կամ թէ Հայկին կապերը կրնա՞ս քակել։ Խելամո՞ւտ իցես կարգի Բազմաստեղաց, եւ քո բացեա՞լ իցէ զպատրուակ Հայկին: 38:31: Խելամո՞ւտ իցես կարգի Բազմաստեղաց. եւ քո բացեա՞լ իցէ զպատրուակ Հայկին։ 31 Վերահասու եղե՞լ ես Բազմաստեղեանի կարգին, բացե՞լ ես քօղը Հայկ համաստեղութեան: 31 Բազմաստեղին կապերը* կրնա՞ս կապել. Կամ թէ Հայկին կապերը կրնա՞ս քակել։ zohrab-1805▾ eastern-1994▾ western am▾	38:3138:31 Можешь ли ты связать узел Хима и разрешить узы Кесиль? 38:31 συνῆκας συνιημι comprehend δὲ δε though; while δεσμὸν δεσμος bond; confinement Πλειάδος πλειας and; even φραγμὸν φραγμος fence; fencing Ὠρίωνος ωριων open up 38:31 הַֽ֭ ˈhˈa הֲ [interrogative] תְקַשֵּׁר ṯᵊqaššˌēr קשׁר tie מַעֲדַנֹּ֣ות maʕᵃḏannˈôṯ מַעֲדַנֹּת reluctance כִּימָ֑ה kîmˈā כִּימָה pleiads אֹֽו־ ʔˈô- אֹו or מֹשְׁכֹ֖ות mōšᵊḵˌôṯ מֹשְׁכֹות cords כְּסִ֣יל kᵊsˈîl כְּסִיל orion תְּפַתֵּֽחַ׃ tᵊfattˈēₐḥ פתח open 38:31. numquid coniungere valebis micantes stellas Pliadis aut gyrum Arcturi poteris dissipareShalt thou be able to join together the shining stars the Pleiades, or canst thou stop the turning about of Arcturus? 31. Canst thou bind the cluster of the Pleiades, or loose the bands of Orion? 38:31. Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? 38:31. Will you have the strength to join together the sparkling stars of the Pleiades, or are you able to disperse the circling of Arcturus? Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion: 38:31 Можешь ли ты связать узел Хима и разрешить узы Кесиль? 38:31 συνῆκας συνιημι comprehend δὲ δε though; while δεσμὸν δεσμος bond; confinement Πλειάδος πλειας and; even φραγμὸν φραγμος fence; fencing Ὠρίωνος ωριων open up 38:31 הַֽ֭ ˈhˈa הֲ [interrogative] תְקַשֵּׁר ṯᵊqaššˌēr קשׁר tie מַעֲדַנֹּ֣ות maʕᵃḏannˈôṯ מַעֲדַנֹּת reluctance כִּימָ֑ה kîmˈā כִּימָה pleiads אֹֽו־ ʔˈô- אֹו or מֹשְׁכֹ֖ות mōšᵊḵˌôṯ מֹשְׁכֹות cords כְּסִ֣יל kᵊsˈîl כְּסִיל orion תְּפַתֵּֽחַ׃ tᵊfattˈēₐḥ פתח open 38:31. numquid coniungere valebis micantes stellas Pliadis aut gyrum Arcturi poteris dissipare Shalt thou be able to join together the shining stars the Pleiades, or canst thou stop the turning about of Arcturus? 31. Canst thou bind the cluster of the Pleiades, or loose the bands of Orion? 38:31. Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? 38:31. Will you have the strength to join together the sparkling stars of the Pleiades, or are you able to disperse the circling of Arcturus? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 31. На началах строгой гармонии покоится устройство созвездий "Xима" - "Плиад" и "Кесиль" - "Ориона". Первое состоит из 64: главных звезд, из которых видимы простым глазом лишь шесть. Близкие друг к другу, они составляют одну группу и кажутся соединенными самыми тесными связями. Орион - созвездие из 78: звезд, образующих обширный параллелограмм, расположенный наполовину в одном полушарии, наполовину в другом. Как соединить звезды Плиад, так и разъединить две части параллелограмма Ориона выше сил человека. Adam Clarke: Commentary on the Bible - 1831 38:31: Canst thou bind the sweet influences of Pleiades - The Pleiades are a constellation in the sign Taurus. They consist of six stars visible to the naked eye; to a good eye, in a clear night, seven are discernible; but with a telescope ten times the number may be readily counted. They make their appearance in the spring. Orion may be seen in the morning, towards the end of October, and is visible through November, December, and January; and hence, says Mr. Good, it becomes a correct and elegant synecdoche for the winter at large. The Pleiades are elegantly opposed to Orion, as the vernal renovation of nature is opposed to its wintry destruction; the mild and open benignity of spring, to the severe and icy inactivity of winter. I have already expressed my mind on these supposed constellations, and must refer to my notes on etc., and to the learned notes of Doctor Hales and Mr. Mason Good on these texts. They appear certain, where I am obliged to doubt; and, from their view of the subject, make very useful and important deductions. I find reluctance in departing from the ancient versions. In this case, these learned men follow them; I cannot, because I do not see the evidence of the groundwork; and I dare not draw conclusions from premises which seem to me precarious, or which I do not understand. I wish, therefore, the reader to examine and judge for himself. Coverdale renders theandverses thus: Hast thou brought the VII starres together? Or, Art thou able to breake the circle of heaven? Canst thou bringe forth the morynge starre, or the evenynge starre, at convenient tyme, and conveye them home agayne? Albert Barnes: Notes on the Bible - 1834 38:31: Canst thou bind the sweet influences of Pleiades? - The seven stars. On the meaning of the word used here (כימה kı̂ ymâ h), see the notes at . In regard to the meaning of the word rendered "sweet influences," there has been considerable variety of interpretation. The Septuagint renders it, "Dost thou understand the band (δεσμόν desmon) of Pleiades?" The Hebrew word (מעדנה ma‛ ă dannâ h) is naturally derived from a word signifying "pleasures," or "delights" (מעדן ma‛ â dan, from עדן ‛ â dan, "to be soft, or pliant; to enjoy pleasure or delight"; hence, the word "Eden"), and then it would mean, as in our translation, the delightful influences of the Pleiades; or the influences supposed to be produced by this constellation in imparting happiness, particularly the pleasures enjoyed in the spring time, when that constellation makes its appearance. But Gesenius supposes that the word is derived from ענד ‛ â nad, "to bind," and that it is used by transposition for מענדות mā‛ nadô th. It would then refer to the "bands of Pleiades," and the question would be whether Job had created the band which united the stars composing that constellation in so close union; whether he had bound them together in a cluster or bundle. This idea is adopted by Rosenmuller, Umbreit, and Noyes. Herder renders it, "the brilliant Pleiades." The word "bands" applied to the Pleiades is not unfrequently used in Persian poetry. They were spoken of as a band or ornament for the forehead - or compared with a headband made up of diamonds or pearls. Thus, Sadi, in his Gullstan, p. 22, (Amsterdam, 1651), speaking of a garden, says," The earth is strewed, as it were, with emeralds, and the bands of Pleiades appear upon the boughs of the trees." So Hafiz, another Persian poet, says, in one of his odes, "Over thy songs heaven has strewed the bands of the Pleiades as a seal of immortality." The Greenlanders call the Pleiades killukturset, a name given to them because they appear to be bound together. "Egede's Account of the Greenland Mission, p. 57;" see Rosenmuller, "Alte u. neue Morgenland, No. 768." There seems, however, no good reason for departing from the usual meaning of the word, and then the reference will be to the time when the Pleiades or the seven stars make their appearance - the season of spring. Then the winter disappears; the streams are unlocked; the earth is covered with grass and flowers; the air is sweet and balmy; and a happy influence seems to set in upon the world. There may be some allusion here to the influence which the stars were supposed to exert over the seasons and the affairs of this world, but it is not necessary to suppose this. All that is required in the interpretation of the passage is, that the appearance of certain constellations was connected with certain changes in the seasons; as with spring, summer, or winter. It was not unnatural to infer from that fact, that the constellations exerted an influence in causing those changes, and hence, arose the pretended science of astrology. But there is no necessary connection between the two. The Pleiades appear in the spring, and seem to lead on that joyous season. These stars, so closely set together, seem to be bound to one another in a sisterly union (Herder), and thus joyously usher in the spring. God asks Job whether he were the author of that band, and had thus united them for the purpose of ushering in happy influences on the world. Or loose the bands of Orion - In regard to this constellation, see the notes at . The word bands here has been supposed to refer to the girdle with which it is usually represented. Orion is here described as a man girded for action, and is the pioneer of winter. It made its appearance early in the winter, and was regarded as the precursor of storms and tempests; see the quotations in the notes at . Thus appearing in the autumn, this constellation seems to lead on the winter. It comes with strength. It spreads its influence over the air, the earth, the waters, and binds everything at its pleasure. God here asks Job whether he had power to disarm this giant; to unloose his girdle; to divest him of strength; to control the seasons? Had he power over summer and winter, so as to cause them to go or come at his bidding, and to control all those laws which produced them? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:31: Pleiades: or, the seven stars, Heb. Cimah, Job 9:9 *marg. Amo 5:8 Orion: or, Cesil Job 38:32 Carl Friedrich Keil and Franz Delitzsch 38:31 31 Canst thou join the twistings of the Pleiades, Or loose the bands of Orion? 32 Canst thou bring forth the signs of the Zodiac at the right time, And canst thou guide the Bear with its children? 33 Knowest thou the laws of heaven, Or dost thou define its influence on the earth? That מעדגּות here signifies bindings or twistings (from עדן = ענד, Job 31:36) is placed beyond question by the unanimous translations of the lxx (δεσμόν) and the Targ. (שׁירי = σειράς), the testimony of the Masora, according to which the word here has a different signification from 1Kings 15:32, and the language of the Talmud, in which מעדנין, Klim, c. 20, signifies the knots at the end of a mat, by loosing which it comes to pieces, and Succa, 13b, the bands (formed of rushes) with which willow-branches are fastened together above in order to form a booth (succa); but מדאני, Sabbat, 33a, signifies a bunch of myrtle (to smell on the Sabbath). מעדנות כּימה is therefore explained according to the Persian comparison of the Pleiades with a bouquet of jewels, mentioned on Job 9:9, and according to the comparison with a necklace (‛ipd-eth-thurajja), e.g., in Sadi in his Gulistan, p. 8 of Graf's translation: "as though the tops of the trees were encircled by the necklace of the Pleiades." The Arabic name thurajja (diminutive feminine of tharwân) probably signifies the richly-adorned, clustered constellation. But כּימה signifies without doubt the clustered group, (Note: The verb כום is still in general use in the Piel (to heap up, form a heap, part. mukauwam, heaped up) and Hithpa. (to accumulate) in Syria, and kôm is any village desolated in days of yore whose stones form a desolate heap comp. Fleischer, De Glossis Habichtianis, p. 41f.]. If, according to Kamus, in old Jemanic kı̂m in the sense of mukâwim signifies a confederate (synon. chilt, gils), the כּימה would be a confederation, or a heap, assemblage (coetus) of confederates. Perhaps the כימה was regarded as a troop of camels; the Beduins at least call the star directly before the seven-starred constellation of the Pleiades the hâdi, i.e., the singer riding before the procession, who cheers the camels by the sound of the hadwa (חדוה), and thereby urges them on. - Wetzst. On πλειάδες, which perhaps also bear this name as a compressed group (figuratively γότρυς) of several stars (ὅτι πλείους ὁμοῦ κατὰ συναγωγήν εἰσι), vid., Kuhn's Zeitschr. vi. 282-285.) and Beigel (in Ideler, Sternnamen, S. 147) does not translate badly: "Canst thou not arrange together the rosette of diamonds (chain would be better) of the Pleiades?" As to כּסיל, we firmly hold that it denotes Orion (according to which the Greek versions translate Ὠρίων, the Syriac gaboro, the Targ. נפלא or נפילא, the Giant). Orion and the Pleiades are visible in the Syrian sky longer in the year than with us, and there they come about 17 higher above the horizon than with us. Nevertheless the figure of a giant chained to the heavens cannot be rightly shown to be Semitic, and it is questionable whether כסיל is not rather, with Saad., Gecat., Abulwalid, and others, to be regarded as the Suhl, i.e., Canopus, especially as this is placed as a sluggish helper (כסיל, Hebr. a fool, Arab. the slothful one, ignavus) in mythical relation to the constellation of the Bear, which here is called עישׁ, as Job 9:9 עשׁ, and is regarded as a bier, נעשׁ (even in the present day this is the name in the towns and villages of Syria), which the sons and daughters forming the attendants upon the corpse of their father, slain by Ged, the Pole-star. Understood of Orion, משׁכות (with which Arab. msk, tenere, detinere, is certainly to be compared) are the chains (Arab. masakat, compes), with which he is chained to the sky; understood of Suhl, the restraints which prevent his breaking away too soon and reaching the goal. (Note: In June 1860 I witnessed a quarrel in an encampment of Mo'gil-Beduins, in which one accused the others of having rendered it possible for the enemy to carry off his camels through their negligence; and when the accused assured him they had gone forth in pursuit of the marauders soon after the raid, and only turned back at sunset, the man exclaimed: Ye came indeed to my assistance as Suhl to Ged (פזעתם לי פזע סהיל ללגדי). I asked my neighbour what the words meant, and was informed they are a proverb which is very often used, and has its origin as follows: The Ged (i.e., the Pole-star, called mismâr, משׂמר, in Damascus) slew the Na‛sh (נעשׁ), and is accordingly encompassed every night by the children of the slain Na‛sh, who are determined to take vengeance on the murderer. The sons (on which account poets usually say benı̂ instead of benât Na‛sh) go first with the corpse of their father, and the daughters follow. One of the latter is called waldâne, a lying-in woman; she has only recently given birth to a child, and carries her child in her bosom, and she is still pale from her lying-in. (The clear atmosphere of the Syrian sky admits of the child in the bosom of the waldâne being distinctly seen.) In order to give help to the Ged in this danger, the Suhl appears in the south, and struggles towards the north with a twinkling brightness, but he has risen too late; the night passes away ere he reaches his goal. Later I frequently heard this story, which is generally known among the Hauranites. - Wetzst. We add the following by way of explanation. The Pleiades encircle the Pole-star as do all stars, since it stands at the axis of the sky, but they are nearer to it than to Canopus by more than half the distance. This star of the first magnitude culminates about three hours later than the Pleiades, and rises, at the highest, only ten moon's diameters above the horizon of Damascusa significant figure, therefore, of ineffectual endeavour.) מזּרות is not distinct from מזּלות, 4Kings 23:5 (comp. מזּרך, "Thy star of fortune," on Cilician coins), and denotes not the twenty-eight menzil (from Arab. nzl, to descend, turn in, lodge) of the moon, (Note: Thus A. Weber in his Abh. ber die vedischen Nachrichten von den naxatra (halting-places of the moon), 1860 (comp. Lit. Centralbl. 1859, col. 665), refuted by Steinschneider, Hebr. Bibliographie, 1861, Nr. 22, S. 93f.) but the twelve signs of the Zodiac, which were likewise imagined as menâzil, i.e., lodging-houses or burûg, strongholds, in which one after another the sun lodges as it describes the circle of the year. (Note: The names "the Ram, the Bull," etc., are, according to Epiphanius, Opp. i. p. 34f. (ed. Petav.), transferred from the Greek into the Jewish astrology, vid., Wissenschaft Kunst Judenthum, S. 220f.) The usage of the language transferred lzm also to the planets, which, because they lie in the equatorial plane of the sun, as the sun (although more irregularly), run through the constellations of the Zodiac. The question in Job 38:32 therefore means: canst thou bring forth the appointed zodiacal sign for each month, so that (of course with the variation which is limited to about two moon's diameters by the daily progress of the sun through the Zodiac) it becomes visible after sunset and is visible before sunset? On Job 38:33 vid., on Gen 1:14-19. משׁטר is construed after the analogy of רדה בּ, עצר, משׁל; and שׁמים, as sing. (Ew. 318, b). Geneva 1599 38:31 Canst thou bind the sweet influences (q) of Pleiades, or loose the bands of (r) Orion? (q) Which rise when the sun is in Taurus, which is the spring, and brings flowers. (r) Which comes in winter. John Gill 38:31 Canst thou bind the sweet influences of Pleiades,.... Of which See Gill on Job 9:9; and this constellation of the seven stars which is meant, rising in the spring, the pleasantnesses of the season, as the word may be rendered, may be intended here; which cannot be restrained or hindered from taking place in the proper course of the year; which is beautifully described in Song 2:12; and may in a spiritual sense relate to the effects of powerful and efficacious grace, the influences of which are irresistible, and cause a springtime in the souls of men, where it was before winter, a state of darkness, deadness, coldness, hardness, and unfruitfulness, but now the reverse. Some versions read, "the bands of the Pleiades" (l), as if the sense was, canst thou gather and bind, or cluster together, such a constellation as the seven stars be, as I have done? thou canst not; and so not stop their rising or hinder their influences, according to the other versions: or loose the bands of Orion? of which See Gill on Job 9:9 and Amos 5:8. This constellation appears in the winter, and brings with it stormy winds, rain, snow, and frost, which latter binds up the earth, that seeds and roots in it cannot spring up; and binds the hands of men from working, by benumbing them, or rendering their materials or utensils useless; for which reasons bands are ascribed to Orion, and are such strong ones that it is not in the power of men to loose: the seasons are not to be altered by men; and, Job might be taught by this that it was not in his power to make any change in the dispensations of Providence; to turn the winter of adversity into the spring of prosperity; and therefore it was best silently to submit to the sovereignty of God, and wait his time for a change of circumstances. (l) , Sept. "nexus stellarum", Schmidt; so Jarchi and Targum.--According to the Talmud, the word signifies an hundred stars. Vid. T. Bab. Beracot, fol. 58. 2. John Wesley 38:31 Bind - Restrain or hinder them. Pleiades - The seven stars, which bring in the spring. Bands - By which it binds up the air and earth, by bringing storms of rain and hail or frost and snow. Orion - This constellation rises in November, and brings in winter. Both summer and winter will have their course? God indeed can change them when he pleases, can make the spring cold, and so bind the influences of Pleiades, and the winter warm, and so loose the bands of Orion; but we cannot. Robert Jamieson, A. R. Fausset and David Brown 38:31 sweet influences--the joy diffused by spring, the time when the Pleiades appear. The Eastern poets, Hafiz, Sadi, &c., describe them as "brilliant rosettes." GESENIUS translates: "bands" or "knot," which answers better the parallelism. But English Version agrees better with the Hebrew. The seven stars are closely "bound" together (see on Job 9:9). "Canst thou bind or loose the tie?" "Canst thou loose the bonds by which the constellation Orion (represented in the East as an impious giant chained to the sky) is held fast?" (See on Job 9:9).
38:3238:32: Կամ բանայցես զՄազարովթն ՚ի ժամանակի իւրում. եւ զԳիշերավարն ՚ի վերայ վարսից իւրոց ածիցե՞ս ընդ նոսա[9509]։ [9509] ՚Ի լուս՛՛. ՚ի վերայ՝ զՄազարովթն, նշանակի՝ Ակ. ելանիցէ սայլն։ Ոմանք. Ածիցես ընդ նմա։ 32 Կամ Մազարոթը[28] կարո՞ղ ես բացել իր ժամանակին, Գիշերավարն իր շառաւիղներով հանդերձ կարո՞ղ ես տանել նրանց հետ:[28] 28. Հարաւային համաստեղութիւններ: 32 Մազարօթը* ժամանակին կրնա՞ս հանել Ու Արջին եւ իր զաւակներուն առաջնորդել։ Կամ բանայցե՞ս ^[382]զՄազարովթն ի ժամանակի իւրում, եւ ^[383]զԳիշերավարն ի վերայ վարսից իւրոց ածիցե՞ս ընդ նոսա: 38:32: Կամ բանայցես զՄազարովթն ՚ի ժամանակի իւրում. եւ զԳիշերավարն ՚ի վերայ վարսից իւրոց ածիցե՞ս ընդ նոսա[9509]։ [9509] ՚Ի լուս՛՛. ՚ի վերայ՝ զՄազարովթն, նշանակի՝ Ակ. ելանիցէ սայլն։ Ոմանք. Ածիցես ընդ նմա։ 32 Կամ Մազարոթը[28] կարո՞ղ ես բացել իր ժամանակին, Գիշերավարն իր շառաւիղներով հանդերձ կարո՞ղ ես տանել նրանց հետ: [28] 28. Հարաւային համաստեղութիւններ: 32 Մազարօթը* ժամանակին կրնա՞ս հանել Ու Արջին եւ իր զաւակներուն առաջնորդել։ zohrab-1805▾ eastern-1994▾ western am▾	38:3238:32 Можешь ли выводить созвездия в свое время и вести Ас с ее детьми? 38:32 ἦ η.1 surely διανοίξεις διανοιγω open thoroughly / wide μαζουρωθ μαζουρωθ in καιρῷ καιρος season; opportunity αὐτοῦ αυτος he; him καὶ και and; even Ἕσπερον εσπερος.1 in; on κόμης κομη hairstyle αὐτοῦ αυτος he; him ἄξεις αγω lead; pass αὐτά αυτος he; him 38:32 הֲ hᵃ הֲ [interrogative] תֹצִ֣יא ṯōṣˈî יצא go out מַזָּרֹ֣ות mazzārˈôṯ מַזָּרֹות constellations בְּ bᵊ בְּ in עִתֹּ֑ו ʕittˈô עֵת time וְ֝ ˈw וְ and עַ֗יִשׁ ʕˈayiš עַיִשׁ lioness עַל־ ʕal- עַל upon בָּנֶ֥יהָ bānˌeʸhā בֵּן son תַנְחֵֽם׃ ṯanḥˈēm נחה lead 38:32. numquid producis luciferum in tempore suo et vesperum super filios terrae consurgere facisCanst thou bring forth the day star in its time, and make the evening star to rise upon the children of the earth? 32. Canst thou lead forth the Mazzaroth in their season? or canst thou guide the Bear with her train? 38:32. Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons? 38:32. Can you bring forth the morning star, in its time, and make the evening star rise over the sons of the earth? Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons: 38:32 Можешь ли выводить созвездия в свое время и вести Ас с ее детьми? 38:32 ἦ η.1 surely διανοίξεις διανοιγω open thoroughly / wide μαζουρωθ μαζουρωθ in καιρῷ καιρος season; opportunity αὐτοῦ αυτος he; him καὶ και and; even Ἕσπερον εσπερος.1 in; on κόμης κομη hairstyle αὐτοῦ αυτος he; him ἄξεις αγω lead; pass αὐτά αυτος he; him 38:32 הֲ hᵃ הֲ [interrogative] תֹצִ֣יא ṯōṣˈî יצא go out מַזָּרֹ֣ות mazzārˈôṯ מַזָּרֹות constellations בְּ bᵊ בְּ in עִתֹּ֑ו ʕittˈô עֵת time וְ֝ ˈw וְ and עַ֗יִשׁ ʕˈayiš עַיִשׁ lioness עַל־ ʕal- עַל upon בָּנֶ֥יהָ bānˌeʸhā בֵּן son תַנְחֵֽם׃ ṯanḥˈēm נחה lead 38:32. numquid producis luciferum in tempore suo et vesperum super filios terrae consurgere facis Canst thou bring forth the day star in its time, and make the evening star to rise upon the children of the earth? 32. Canst thou lead forth the Mazzaroth in their season? or canst thou guide the Bear with her train? 38:32. Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons? 38:32. Can you bring forth the morning star, in its time, and make the evening star rise over the sons of the earth? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 32. Такая же правильная закономерность наблюдается в движении созвездия "маззарот". По мнению одних, под "маззарот" разумеется Венера, Юпитер или Марс, и выражение "выводить в свое время", указывает на их периодические появления. Другие (Делич, Ланге) разумеют под "маз..." 12-ть знаков зодиака. При последнем понимании вышеприведенное выражение получает такой смысл: можешь ли ты для каждого месяца вывести определенный знак зодиака так, чтобы он был видим пред и после солнечного захода. Чтение LXX "masourwq" - оставленное без перевода еврейское название созвездия. Ас - большая медведица; дети ее - три звезды, составляющие хвост созвездия. Adam Clarke: Commentary on the Bible - 1831 38:32: Mazzaroth in his season? - This is generally understood to mean the signs of the zodiac. מזרות Mazzaroth, according to Parkhurst, comes from מזר mazar, to corrupt; and he supposes it to mean that pestilential wind in Arabia, called simoom, the season of which is the summer heats. Albert Barnes: Notes on the Bible - 1834 38:32: Canst thou bring forth Mazzaroth in his season? - Margin, "the twelve signs;" that is, the twelve signs of the zodiac. There has been much diversity of opinion about the meaning of this word. It occurs nowhere else in the Scriptures, and of course it is not easy to determine its signification. The Septuagint retains the word μαξσυρὠθ maxsurō th, without attempting to translate it. Jerome renders it, "Luciferum - Lucifer," the morning-star. The Chaldee, מזליא שטרי - the constellations of the planets. Coverdale, "the morning-star;" and so Luther renders it. Rosenmuller, "signa celestia" - the celestial signs, and so Herder, Umbreit, Gesenius, and Noyes, "the zodiac." Gesenius regards the word מזרה mazzâ râ h, as the same as מזלה mazzâ lâ h, properly "lodgings, inns;" and hence, the "lodgings" of the sun, or the places or "houses" in which he appears in the heavens, and thus as meaning the signs in the zodiac. Most of the Hebrew interpreters adopt this view, but it rests on no certain foundation, and as we are not certain as to the meaning of the word, the only safe way is to retain the original, as is done in our common version. I do not see how it is possible to determine its meaning with certainty, and probably it is to be regarded as a name given to some constellation or cluster of stars supposed to exert an influence over the seasons, or connected with some change in the seasons, which we cannot now accurately understand. Or canst thou guide Arcturus? - On the constellation "Arcturus" (עשׁ ‛ ayish), see the notes at . The word rendered "guide" in the text, is in the margin "guide them." The Hebrew is, "and עשׁ ‛ ayish upon (or near - על ‛ al) her sons, canst thou lead them?" Herder and Umbreit render it, "And lead forth the Bear with her young," or her children. The reference is to the constellation Arcturus, or Ursa Major, in the northern sky. The "sons" referred to are the stars that accompany it, probably the stars that are now called the" tail of the bear." "Umbreit." Another interpretation is suggested by Herder, which is that this constellation is represented as a nightly wanderer - a mother, who is seeking her lost children, the stars that are no longer visible, and that thus Rev_olves around the heavens. But the probable reference is to the constellation conducted round and round the pole as by some unseen hand, like a mother with her children, and the question is, whether Job had skill and power to do this? God appeals to it as a manifestation of his majesty and power, and as far above the skill of man. Who ever looked upon that beautiful constellation and marked its regular Rev_olutions, without feeling that its position and movements were such as God only could produce? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:32: Mazzaroth: or, the twelve signs, Probably the same as mazzaloth. Kg2 23:5 guide Arcturus: Heb. guide them, Job 9:9 Job 38:33 Geneva 1599 38:32 Canst thou bring forth (s) Mazzaroth in his season? or canst thou guide (t) Arcturus with his sons? (s) Certain stars so called, some think they were the twelve signs. (t) The north star with those that are about him. John Gill 38:32 Canst thou bring forth Mazzaroth in his season?.... Which are thought to be the same with "the chambers of the south", Job 9:9; the southern pole (m) with its stars, signified by chambers, because hidden from our sight in this part of the globe; and here by Mazzaroth, from, "nazar", to separate, because separated and at a distance from us; some think (n) the twelve signs of the Zodiac are meant, each of which are brought forth in their season, not by men, but by the Lord; see Is 40:26; or canst thou guide Arcturus with his sons? a constellation of many stars called its sons, of which see Job 9:9. Schmidt conjectures that Jupiter and his satellites are meant; but rather what we call the greater and lesser Bear, in the tail of which is the north pole star, the guide of mariners, said (o) to be found out by Thales, by which the Phoenicians sailed, but is not to be guided by men; this, constellation is fancied to be in the form of a wain or wagon, and is called Charles's wain; could this be admitted, there might be thought to be an allusion to it (p), and the sense be, canst thou guide and lead this constellation, as a wagon or team of horses can be guided and led? stars have their courses, Judg 5:20; but are not steered, guided, and directed by men, but by the Lord himself. (m) David de Pomis, Lexic. fol. 77. 3. (n) Vatablus, Codurcus, Schultens; so Suidas in voce (o) Callimachus apud Laert. Vit. Thalet. p. 16. (p) Vid. Hinckelman. Praefat. ad Alkoran. p. 29, 30. John Wesley 38:32 Bring forth - Canst thou make the stars in the southern signs arise and appear? Arcturus - Those in the northern. His sons - The lesser stars, which are placed round about them; and attend upon them, as children upon their parents. Robert Jamieson, A. R. Fausset and David Brown 38:32 Canst thou bring forth from their places or houses (Mazzaloth, 4Kings 23:5, Margin; to which Mazzaroth here is equivalent) into the sky the signs of the Zodiac at their respective seasons--the twelve lodgings in which the sun successively stays, or appears, in the sky? Arcturus--Ursa Major. his sons?--the three stars in his tail. Canst thou make them appear in the sky? (Job 9:9). The great and less Bear are called by the Arabs "Daughters of the Bier," the quadrangle being the bier, the three others the mourners.
38:3338:33: Գիտիցե՞ս զշրջանակս երկնից, կամ առ հասարակ զլեալսն ՚ի ներքոյ երկնից[9510]։ [9510] Ոմանք. Զշրջանս երկնից։ 33 Կ’իմանա՞ս երկնքի բարեշրջութիւնները կամ առհասարակ երկնքի ներքոյ տեղի ունեցածները: 33 Երկնքի կանոնները գիտե՞ս, Անոր իշխանութիւնը երկրի վրայ կրնա՞ս դնել։ Գիտիցե՞ս զշրջանակս երկնից, կամ առ հասարակ զլեալսն ի ներքոյ երկնից: 38:33: Գիտիցե՞ս զշրջանակս երկնից, կամ առ հասարակ զլեալսն ՚ի ներքոյ երկնից[9510]։ [9510] Ոմանք. Զշրջանս երկնից։ 33 Կ’իմանա՞ս երկնքի բարեշրջութիւնները կամ առհասարակ երկնքի ներքոյ տեղի ունեցածները: 33 Երկնքի կանոնները գիտե՞ս, Անոր իշխանութիւնը երկրի վրայ կրնա՞ս դնել։ zohrab-1805▾ eastern-1994▾ western am▾	38:3338:33 Знаешь ли ты уставы неба, можешь ли установить господство его на земле? 38:33 ἐπίστασαι επισταμαι well aware; stand over δὲ δε though; while τροπὰς τροπη turning οὐρανοῦ ουρανος sky; heaven ἢ η or; than τὰ ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord γινόμενα γινομαι happen; become 38:33 הֲ֭ ˈhᵃ הֲ [interrogative] יָדַעְתָּ yāḏaʕtˌā ידע know חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens אִם־ ʔim- אִם if תָּשִׂ֖ים tāśˌîm שׂים put מִשְׁטָרֹ֣ו mišṭārˈô מִשְׁטָר writing בָ vā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 38:33. numquid nosti ordinem caeli et pones rationem eius in terraDost thou know the order of heaven, and canst thou set down the reason thereof on the earth? 33. Knowest thou the ordinances of the heavens? canst thou establish the dominion thereof in the earth? 38:33. Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth? 38:33. Do you know the order of heaven, and can you explain its rules here on the earth? Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth: 38:33 Знаешь ли ты уставы неба, можешь ли установить господство его на земле? 38:33 ἐπίστασαι επισταμαι well aware; stand over δὲ δε though; while τροπὰς τροπη turning οὐρανοῦ ουρανος sky; heaven ἢ η or; than τὰ ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord γινόμενα γινομαι happen; become 38:33 הֲ֭ ˈhᵃ הֲ [interrogative] יָדַעְתָּ yāḏaʕtˌā ידע know חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens אִם־ ʔim- אִם if תָּשִׂ֖ים tāśˌîm שׂים put מִשְׁטָרֹ֣ו mišṭārˈô מִשְׁטָר writing בָ vā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 38:33. numquid nosti ordinem caeli et pones rationem eius in terra Dost thou know the order of heaven, and canst thou set down the reason thereof on the earth? 33. Knowest thou the ordinances of the heavens? canst thou establish the dominion thereof in the earth? 38:33. Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth? 38:33. Do you know the order of heaven, and can you explain its rules here on the earth? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 33. Не только перечисленные созвездия, но и все вообще небо, - его тела подчинены определенным законам, а, кроме того, находятся в известном отношении с землею, - оказывают на нее влияние (ср. Быт I:14, 18). Благодаря этому, две сферы приведены в гармонию. Adam Clarke: Commentary on the Bible - 1831 38:33: Knowest thou the ordinances of heaven? - Art thou a thorough astronomer? Art thou acquainted with all the laws of the planetary system? Canst thou account for the difference of their motions, and the influence by which they are retained and revolve in their orbits? And canst thou tell what influence or dominion they exercise on the earth? Sir Isaac Newton has given us much light on many of these things; but to his system, which is most probably the true one, gravity is essential; and yet what this gravity is he could neither explain nor comprehend; and his followers are not one whit wiser than he. No man has ever yet fully found out the ordinances of heaven, and the dominion thereof on the earth. Albert Barnes: Notes on the Bible - 1834 38:33: Knowest thou the ordinances of heaven? - The laws or statutes by which the motions of the heavenly bodies are governed. These were wholly unknown in the time of Job, and the discovery of some of those laws - for only a few of them are yet known - was reserved to be the glory of the modern system of astronomy. The suggestion of the great principles of the system gave immortality to the name Copernicus; and the discovery of those laws in modern times has conferred immortality on the names of Brahe, Kepler, and Newton. The laws which control the heavenly bodies are the most sublime that are known to man, and have done more to impress the human mind with a sense of the majesty of God than any other: discoveries made in the material universe. Of course, all those laws were known to God himself, and he appeals to them in proof of his greatness and majesty. The grand and beautiful movements of the heavenly bodies in the time of Job were fitted to produce admiration; and one of the chief delights of those that dwelt under the splendor of an Oriental sky was to contemplate those movements, and to give names to those moving lights. The discoveries of science have enlarged the conceptions of man in regard to the starry heavens far toward immensity; have shown that these twinkling lights are vast worlds and systems, and at the same time have so disclosed the laws by which they are governed as to promote, where the heart is right, intelligent piety, and elevate the mind to more glorious views of the Creator. Canst thou set the dominion thereof in the earth? - That is, "dost thou assign the dominion of the heavens over the earth?" The reference is, undoubtedly, to the influence of the heavenly bodies upon sublunary objects. The exact extent of that cannot be supposed to have been known in the days of Job, and it is probable that much more was ascribed to the influence of the stars on human affairs than the truth would justify. Nor is its extent now known. It is known that the moon has an influence over the tides of the ocean; it may be that it has to some extent over the weather; and it is not impossible that the other heavenly bodies may have some effect on the changes observed in the earth which is not understood. Whatever it is, it was and is all known to God, and the idea here is, that it was a proof of his immense superiority over man. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:33: the ordinances: Gen 1:16, Gen 8:22; Psa 119:90, Psa 119:91; Jer 31:35, Jer 31:36, Jer 33:25 canst: Job 38:12, Job 38:13 Job 38:34 Geneva 1599 38:33 Knowest thou the ordinances of heaven? canst thou set the (u) dominion thereof in the earth? (u) Can you cause the heavenly bodies to have any power over the earthly bodies? John Gill 38:33 Knowest thou the ordinances of heaven?.... Settled by the decree, purpose, and will of God, and are firm and stable; see Ps 148:6; the laws and statutes respecting their situation, motion, operation, influence, and use, which are constantly observed; these are so far from being made by men, and at their direction, that they are not known by them, at least not fully and perfectly; canst thou set the dominion thereof in the earth? or over it; of the heavens over the earth; not such an one as judicial astrologers ascribe unto them, as to influence the bodies of men, especially the tempers and dispositions of their minds; to affect their wills and moral actions, the events and occurrences of their lives, and the fate of nations and kingdoms; their dominion is not moral and civil, but physical or natural, as to make the revolutions of night and day, and of the several seasons of the year; and to affect and influence the fruits of the earth, &c. see Gen 1:16; but this dominion is solely under God, and at his direction, and is not of men's fixing. John Wesley 38:33 Ordinances - The laws which are firmly established concerning their order, motion, or rest, and their powerful influences upon this lower world. Didst thou give these laws? Or dost thou perfectly know them? Canst thou - Manage and over rule their influences. Robert Jamieson, A. R. Fausset and David Brown 38:33 ordinances--which regulate the alternations of seasons, &c. (Gen 8:22). dominion--controlling influence of the heavenly bodies, the sun, moon, &c., on the earth (on the tides, weather) (Gen 1:16; Ps 136:7-9).
38:3438:34: Կոչիցե՞ս զմէգ բարբառով. եւ դողութեամբ լի՛ սաստիկ ջրով լուիցէ քեզ։ 34 Ձայնովդ կը կանչե՞ս մէգը. նա էլ, սարսուռով համակուած, ջրի յորդութեամբ կը լսի՞ քեզ: 34 Ձայնդ ամպերուն կրնա՞ս հասցնել, Որպէս զի ջուրերուն շատութիւնը քեզ ծածկէ։ Կոչիցե՞ս զմէգ բարբառով, ^[384]եւ դողութեամբ լի սաստիկ ջրով լուիցէ քեզ: 38:34: Կոչիցե՞ս զմէգ բարբառով. եւ դողութեամբ լի՛ սաստիկ ջրով լուիցէ քեզ։ 34 Ձայնովդ կը կանչե՞ս մէգը. նա էլ, սարսուռով համակուած, ջրի յորդութեամբ կը լսի՞ քեզ: 34 Ձայնդ ամպերուն կրնա՞ս հասցնել, Որպէս զի ջուրերուն շատութիւնը քեզ ծածկէ։ zohrab-1805▾ eastern-1994▾ western am▾	38:3438:34 Можешь ли возвысить голос твой к облакам, чтобы вода в обилии покрыла тебя? 38:34 καλέσεις καλεω call; invite δὲ δε though; while νέφος νεφος cloud mass φωνῇ φωνη voice; sound καὶ και and; even τρόμῳ τρομος trembling ὕδατος υδωρ water λάβρῳ λαβρος listen to σου σου of you; your 38:34 הֲ hᵃ הֲ [interrogative] תָרִ֣ים ṯārˈîm רום be high לָ lā לְ to † הַ the עָ֣ב ʕˈāv עָב cloud קֹולֶ֑ךָ qôlˈeḵā קֹול sound וְֽ wᵊˈ וְ and שִׁפְעַת־ šifʕaṯ- שִׁפְעָה mass מַ֥יִם mˌayim מַיִם water תְּכַסֶּֽךָּ׃ tᵊḵassˈekkā כסה cover 38:34. numquid elevabis in nebula vocem tuam et impetus aquarum operiet teCanst thou lift up thy voice to the clouds, that an abundance of waters may cover thee? 34. Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? 38:34. Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? 38:34. Can you lift up your voice to the clouds, so that an onslaught of waters will cover you? Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee: 38:34 Можешь ли возвысить голос твой к облакам, чтобы вода в обилии покрыла тебя? 38:34 καλέσεις καλεω call; invite δὲ δε though; while νέφος νεφος cloud mass φωνῇ φωνη voice; sound καὶ και and; even τρόμῳ τρομος trembling ὕδατος υδωρ water λάβρῳ λαβρος listen to σου σου of you; your 38:34 הֲ hᵃ הֲ [interrogative] תָרִ֣ים ṯārˈîm רום be high לָ lā לְ to † הַ the עָ֣ב ʕˈāv עָב cloud קֹולֶ֑ךָ qôlˈeḵā קֹול sound וְֽ wᵊˈ וְ and שִׁפְעַת־ šifʕaṯ- שִׁפְעָה mass מַ֥יִם mˌayim מַיִם water תְּכַסֶּֽךָּ׃ tᵊḵassˈekkā כסה cover 38:34. numquid elevabis in nebula vocem tuam et impetus aquarum operiet te Canst thou lift up thy voice to the clouds, that an abundance of waters may cover thee? 34. Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? 38:34. Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? 38:34. Can you lift up your voice to the clouds, so that an onslaught of waters will cover you? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 34-35. Одним из проявлений такого соотношения является ниспадение дождя на землю в определенное время (ср. XXXVII:6) и явление молнии (выражение: "вот мы", ср. Вар III:35). Adam Clarke: Commentary on the Bible - 1831 38:34: Canst thou lift up thy voice to the clouds - Canst thou produce lightning and thunder, that water may be formed, and poured down upon the earth? Thunder is called קלות koloth, voices; for it is considered the voice of God: here then Job's voice, קולך kolecha, is opposed to the voice of Jehovah! Albert Barnes: Notes on the Bible - 1834 38:34: Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? - That is, canst thou command the clouds so that they shall send down abundant rain? Bouillier supposes that there is an allusion here to the incantations which were pretended to be practiced by the Magi, by which they claimed the power of producing rain at pleasure; compare Jer 14:22, "Are there any among the vanities of the Gentiles (the idols that they worship) that can cause rain? Art not thou he, O Lord our God?" The idea is, that it is God only who can cause rain, and that the control of the clouds from which rain descends is wholly beyond the reach of man. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:34: Sa1 12:18; Amo 5:8; Zac 10:1; Jam 5:18 Job 38:35 Carl Friedrich Keil and Franz Delitzsch 38:34 34 Dost thou raise thy voice to the clouds That an overflow of waters may cover thee? 35 Dost thou send forth lightnings, and they go, And say to thee: Here we are? 36 Who hath put wisdom in the reins, Or who hath given understanding to the cock? 37 Who numbereth the strata of the clouds with wisdom And the bottles of heaven, who emptieth them, 38 When the dust flows together into a mass, And the clods cleave together? As Job 38:25 was worded like Job 28:26, so Job 38:34 is worded like Job 22:11; the ך of תכסך is dageshed in both passages, as Job 36:2, Job 36:18, Hab 2:17. What Jehovah here denies to the natural power of man is possible to the power which man has by faith, as the history of Elijah shows: this, however, does not come under consideration here. In proof of divine omnipotence and human feebleness, Elihu constantly recurs to the rain and the thunder-storm with the lightning, which is at the bidding of God. Most moderns since Schultens therefore endeavour, with great violence, to make טחות and שׂכרי mean meteors and celestial phenomena. Eichh. (Hirz., Hahn) compares the Arabic name for the clouds, tachâ (tachwa), Ew. Arab. ḍiḥḥ, sunshine, with the former; the latter, whose root is שׂכה (סכה), spectare, is meant to be something that is remarkable in the heavens: an atmospheric phenomenon, a meteor (Hirz.), or a phenomenon caused by light (Ew., Hahn), so that e.g., Umbr. translates: "Who hath put wisdom in the dark clouds, and given understanding to the meteor?" But the meaning which is thus extorted from the words in favour of the connection borders closely upon absurdity. Why, then, shall טחות, from טוּח, Arab. ṭı̂ych, oblinere, adipe obducere, not signify here, as in Ps 51:8, the reins (embedded in a cushion of fat), and in fact as the seat of the predictive faculty, like כּליות, Job 19:27, as the seat of the innermost longing for the future; and particularly since here, after the constellations and the influences of the stars have just been spoken of, the mention of the gift of divination is not devoid of connection; and, moreover, as a glance at the next strophe shows, the connection which has been hitherto firmly kept to is already in process of being resolved? If טחות signifies the reins, it is natural to interpret שׂכוי also psychologically, and to translate the intellect (Targ. I, Syr., Arab.), or similarly (Saad., Gecat.), as Ges., Carey, Renan, Schlottm. But there is another rendering handed down which is worthy of attention, although not once mentioned by Rosenm., Hirz., Schlottm., or Hahn, according to which שׂכוי signifies a cock, gallum. We read in b. Rosch ha-Schana, 26a: "When I came to Techm-Kn-Nishraja, R. Simeon b. Lakish relates, the bride was there called נינפי and the cock שׂכוי, according to which Job 38:36 is to be interpreted: שׂכוי = תרנגול." The Midrash interprets in the same way, Jalkut, 905, beginning: "R. Levi says: In Arabic the cock is called סכוא." We compare with this, Wajikra rabba, c. 1: "סוכו is Arabic; in Arabia a prophet is called סכוא;" whence it is to be inferred that שׂכוי, as is assumed, describes the cock as a seer, as a prophet. As to the formation of the word, it would certainly be without parallel (Ew., Olsh.) if the word had the tone on the penult., but Codd. and the best old editions have the Munach by the final syllable; Norzi, who has overlooked this, at least notes שׂכוי with the accent on the ult. as a various reading. It is a secondary noun, Ges. 86, 5, a so-called relative noun (De Sacy, Gramm. Arabe, 768): שׂכרי, speculator, from שׂכו (שׂכוּ, שׂכה), speculatio, as פּלאי, Judg 13:18 (comp. Ps 139:6), miraculosus, from פּלא, a cognate form to the Chald. סכוי (סכואה), of similar meaning. In connection with this primary signification, speculator, it is intelligible how סכוי in Samaritan (vid., Lagarde on Proverbs, S. 62) can signify the eye; here, however, in a Hebrew poet, the cock, of which e.g., Gregory says: Speculator semper in altitudine stat, ut quidquid venturum sit longe prospiciat. That this signification speculator = gallus (Note: No Arab. word offers itself here for comparison: tuchaj, a cock, has different consonants, and if Arab. škâ in the sense of Arab. šâk, fortem esse, were to be supposed, שׂכוי would be a synon. of גּבר, which is likewise a name of the cock.) was generally accepted at least in the Talmudic age, the Beracha prescribed to him who hears the cock crow: "Blessed be He who giveth the cock (שׂכוי) knowledge to distinguish between day and night!" shows. In accordance with this, Targ. II translates: who has given understanding לתרנגול בּרא, gallo sylvestri (whereas Targ. I ללבּא, cordi, scil. hominis), to praise his Lord? and Jer.: (quis posuit in visceribus hominis sapientiam) et quis dedit gallo intelligentiam. This traditional rendering, condemned as talmudicum commentum (Ges.), we follow rather than the "phenomenon" of the moderns who guess at a meaning. What is questioned in Cicero, de divin. ii. 26: Quid in mentem venit Callistheni dicere, Deos gallis signum dedisse cantandi, quum id vel natura vel casus efficere potuisset, Jehovah here claims for Himself. The weather-prophet κατ ̓ ἐξοχήν among animals appropriately appears in this astrologico-meteorological connection by the side of the reins as, according to the Semitic view, a medium of augury (Psychol. S. 268f.). The Koran also makes the cock the watchman who wakes up the heavenly hosts to their duty; and Masius, in his Studies of Nature, has shown how high the cock is placed as being prophetically (for divination) gifted, Moreover, the worship of cocks in the idolatry of the Semites was a service rendered to the stars: the Sabians offered cocks, probably (vid., Chwolsohn, ii. 87) as the white cock of Jezides, regarded by them as a symbol of the sun (Deutsch. Morgenlnd. Zeitschr. 1862, S. 365f.). In Job 38:37 Jerome translates: et concentum coelorum quis dormire faciet; נבלי, however, does not here signify harps, but bottles; and השׁכּיב is not: to lay to rest, but to lay down = to empty, pour out, which the Kal also, like the Arab. sakaba, directly signifies. בּצקת might be taken actively: when it pours, but according to 3Kings 22:35 the intransitive rendering is also possible: when the dust pours forth, i.e., flows together, למוּצק, to what is poured out, i.e., not: to the fluid, but in contrast: to a molten mass, i.e., as cast metal (to be explained not according to Job 22:16, but according to Job 37:18), for the dry, sandy, dusty earth is made firm by the downfall of the rain (Arab. ruṣidat, firmata est terra imbre, comp. Arab. lbbd, pluviam emisit donec arena cohaereret). רגבים, glebae, as Job 21:33, from רגב, Arab. rjb, in the primary signification, which as it seems must be supposed: to bring together, from which the significations branch off, to thicken, become firm (muraggab, supported), and to be seized with terror. John Gill 38:34 Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? Thy gardens, fields, and farms; canst thou, in a magisterial way, call to and demand of the clouds to let down rain in large quantities, sufficient to water them and make them fruitful? no, thou canst not: thou mayest cry and call as long as thou wilt, not a cloud will stir, nor a drop of water be let down; rain is to be had in a suppliant way, through the prayer of faith, as by Elijah, but not in a dictatorial authoritative way: the clouds and rain are only at the disposal of the Lord; ask of him, and he will give them; but they are not to be commanded, Zech 10:1; see Amos 5:8. John Wesley 38:34 Cover thee - Thy land when it needs rain. Robert Jamieson, A. R. Fausset and David Brown 38:34 Jer 14:22; above Job 22:11, metaphorically.
38:3538:35: Արձակիցե՞ս շանթս՝ եւ գնայցեն. եւ ասիցեն ցքեզ թէ զի՞նչ է[9511]։ [9511] Ոմանք. Արձակեսցես զշանթս եւ գնասցեն։ 35 Շանթեր կ’արձակե՞ս, ու կը սլանա՞ն դրանք. եւ կ’ասե՞ն քեզ՝ թէ ինչ է սա: 35 Կայծակները կրնա՞ս ղրկել, որպէս զի երթան Ու քեզի ‘Ահա պատրաստ ենք’, ըսեն։ Արձակիցե՞ս շանթս` եւ գնայցեն, եւ ասիցեն ցքեզ ^[385]թէ զի՛նչ է: 38:35: Արձակիցե՞ս շանթս՝ եւ գնայցեն. եւ ասիցեն ցքեզ թէ զի՞նչ է[9511]։ [9511] Ոմանք. Արձակեսցես զշանթս եւ գնասցեն։ 35 Շանթեր կ’արձակե՞ս, ու կը սլանա՞ն դրանք. եւ կ’ասե՞ն քեզ՝ թէ ինչ է սա: 35 Կայծակները կրնա՞ս ղրկել, որպէս զի երթան Ու քեզի ‘Ահա պատրաստ ենք’, ըսեն։ zohrab-1805▾ eastern-1994▾ western am▾	38:3538:35 Можешь ли посылать молнии, и пойдут ли они и скажут ли тебе: вот мы? 38:35 ἀποστελεῖς αποστελλω send off / away δὲ δε though; while κεραυνοὺς κεραυνος and; even πορεύσονται πορευομαι travel; go ἐροῦσιν ερεω.1 state; mentioned δέ δε though; while σοι σοι you τί τις.1 who?; what? ἐστιν ειμι be 38:35 הַֽ hˈa הֲ [interrogative] תְשַׁלַּ֣ח ṯᵊšallˈaḥ שׁלח send בְּרָקִ֣ים bᵊrāqˈîm בָּרָק lightning וְ wᵊ וְ and יֵלֵ֑כוּ yēlˈēḵû הלך walk וְ wᵊ וְ and יֹאמְר֖וּ yōmᵊrˌû אמר say לְךָ֣ lᵊḵˈā לְ to הִנֵּֽנוּ׃ hinnˈēnû הִנֵּה behold 38:35. numquid mittes fulgura et ibunt et revertentia dicent tibi adsumusCanst thou send lightnings, and will they go, and will they return and say to thee: Here we are? 35. Canst thou send forth lightnings, that they may go, and say unto thee, Here we are? 38:35. Canst thou send lightnings, that they may go, and say unto thee, Here we [are]? 38:35. Can you send forth lightning bolts, and will they go, and on returning, say to you: “Here we are?” Canst thou send lightnings, that they may go, and say unto thee, Here we: 38:35 Можешь ли посылать молнии, и пойдут ли они и скажут ли тебе: вот мы? 38:35 ἀποστελεῖς αποστελλω send off / away δὲ δε though; while κεραυνοὺς κεραυνος and; even πορεύσονται πορευομαι travel; go ἐροῦσιν ερεω.1 state; mentioned δέ δε though; while σοι σοι you τί τις.1 who?; what? ἐστιν ειμι be 38:35 הַֽ hˈa הֲ [interrogative] תְשַׁלַּ֣ח ṯᵊšallˈaḥ שׁלח send בְּרָקִ֣ים bᵊrāqˈîm בָּרָק lightning וְ wᵊ וְ and יֵלֵ֑כוּ yēlˈēḵû הלך walk וְ wᵊ וְ and יֹאמְר֖וּ yōmᵊrˌû אמר say לְךָ֣ lᵊḵˈā לְ to הִנֵּֽנוּ׃ hinnˈēnû הִנֵּה behold 38:35. numquid mittes fulgura et ibunt et revertentia dicent tibi adsumus Canst thou send lightnings, and will they go, and will they return and say to thee: Here we are? 35. Canst thou send forth lightnings, that they may go, and say unto thee, Here we are? 38:35. Canst thou send lightnings, that they may go, and say unto thee, Here we [are]? 38:35. Can you send forth lightning bolts, and will they go, and on returning, say to you: “Here we are?” ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:35: Canst thou send lightnings - We have already seen that the lightning is supposed to be immediately in the hand and under the management of God. The great god of the heathen, Jupiter Brontes, is represented with the forked lightnings and thunderbolt in his hand. He seems so to grasp the bickering flame that, though it struggles for liberty, it cannot escape from his hold. Lightnings - How much like the sound of thunder is the original word: ברכים Berakim! Here are both sense and sound. Here we are? - Will the winged lightnings be thy messengers, as they are mine? Albert Barnes: Notes on the Bible - 1834 38:35: Canst thou send lightnings? - That is, lightning is wholly under the control of God. So it is now; for after all that man has done to discover its laws, and to guard against it, yet still man has made no advances toward a power to wield it, nor is it possible that he ever should. It is one of the agencies in the universe that is always to be under the divine direction, and however much man may subsidize to his purposes wind, and water, and steam, and air, yet there can be no prospect that the forked lightning can be seized by human hands and directed by human skill to purposes of utility or destruction among people; compare the notes at -33. And say unto thee, Here we are - Margin, "Behold us." That is, we are at your disposal. This language is derived from the condition, of servants presenting themselves at the call of their masters, and saying that they stood ready to obey their commands; compare Sa1 3:4, Sa1 3:6, Sa1 3:9; Isa 6:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:35: Canst: Exo 9:23-25, Exo 9:29; Lev 10:2; Num 11:1, Num 16:35; Kg2 1:10, Kg2 1:14; Rev 11:5, Rev 11:6 Here we are: Heb. Behold us, Sa1 22:12; Isa 6:8 *marg. Isa 65:1 Job 38:36 John Gill 38:35 Canst thou send lightnings, that they may go, and say unto thee, Here we are? Thy humble servants; we have been where thou didst send us, and have executed what we were bid to do, and are returned, and here we are waiting further orders; see Mt 8:9; no; lightnings are only at the command of God, and there have been some awful instances of it, Lev 10:1; but not in the power of men; indeed we have an extraordinary instance in Elijah, who, at the motion, and under the impulse of the spirit of prophecy in him, called for fire, or lightning, to consume captains with their fifties, and it came down on them, and consumed them, 4Kings 1:10; but he is not to be imitated herein: when the disciples of Christ desired the same upon a provocation, they were severely reproved by him, Lk 9:54; were these at the call and dispose of men, what dreadful things would be done in the world! for if good men, when provoked, would make use of such a power to destroy the lives of men, much more bad men; and our eyes would continually behold the flashes of lighting, and our ears hear the roarings of thunder, and the terrible effects thereof; but neither mercies nor judgments are at the command of men, but of God. Robert Jamieson, A. R. Fausset and David Brown 38:35 Here we are--at thy disposal (Is 6:8).
38:3638:36: Ո՞վ ետ կանանց իմաստութիւն ոստայնանկութեան՝ կամ հանճար նկարակերտութեան։ 36 Ո՞վ է կանանց տուել ոստայնանկութեան հմտութիւն ու երփներանգ գործուածքներ ստեղծելու շնորհ: 36 Երիկամունքներուն մէջ ո՞վ իմաստութիւն դրաւ, Կամ մտքին ո՞վ հանճար տուաւ։ Ո՞վ ետ կանանց իմաստութիւն ոստայնանկութեան` կամ հանճար նկարակերտութեան: 38:36: Ո՞վ ետ կանանց իմաստութիւն ոստայնանկութեան՝ կամ հանճար նկարակերտութեան։ 36 Ո՞վ է կանանց տուել ոստայնանկութեան հմտութիւն ու երփներանգ գործուածքներ ստեղծելու շնորհ: 36 Երիկամունքներուն մէջ ո՞վ իմաստութիւն դրաւ, Կամ մտքին ո՞վ հանճար տուաւ։ zohrab-1805▾ eastern-1994▾ western am▾	38:3638:36 Кто вложил мудрость в сердце, или кто дал смысл разуму? 38:36 τίς τις.1 who?; what? δὲ δε though; while ἔδωκεν διδωμι give; deposit γυναιξὶν γυνη woman; wife ὑφάσματος υφασμα wisdom ἢ η or; than ποικιλτικὴν ποικιλτικος acquaintance with 38:36 מִי־ mî- מִי who שָׁ֭ת ˈšoṯ שׁית put בַּ ba בְּ in † הַ the טֻּחֹ֣ות ṭṭuḥˈôṯ טֻחֹות [uncertain] חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom אֹ֤ו ʔˈô אֹו or מִֽי־ mˈî- מִי who נָתַ֖ן nāṯˌan נתן give לַ la לְ to † הַ the שֶּׂ֣כְוִי śśˈeḵwî שֶׂכְוִי cock בִינָֽה׃ vînˈā בִּינָה understanding 38:36. quis posuit in visceribus hominis sapientiam vel quis dedit gallo intellegentiamWho hath put wisdom in the heart of man? or who gave the cock understanding? 36. Who hath put wisdom in the inward parts? or who hath given understanding to the mind? 38:36. Who hath put wisdom in the inward parts? or who hath given understanding to the heart? 38:36. Who placed discernment in the guts of man, or who gave the rooster intelligence? Who hath put wisdom in the inward parts? or who hath given understanding to the heart: 38:36 Кто вложил мудрость в сердце, или кто дал смысл разуму? 38:36 τίς τις.1 who?; what? δὲ δε though; while ἔδωκεν διδωμι give; deposit γυναιξὶν γυνη woman; wife ὑφάσματος υφασμα wisdom ἢ η or; than ποικιλτικὴν ποικιλτικος acquaintance with 38:36 מִי־ mî- מִי who שָׁ֭ת ˈšoṯ שׁית put בַּ ba בְּ in † הַ the טֻּחֹ֣ות ṭṭuḥˈôṯ טֻחֹות [uncertain] חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom אֹ֤ו ʔˈô אֹו or מִֽי־ mˈî- מִי who נָתַ֖ן nāṯˌan נתן give לַ la לְ to † הַ the שֶּׂ֣כְוִי śśˈeḵwî שֶׂכְוִי cock בִינָֽה׃ vînˈā בִּינָה understanding 38:36. quis posuit in visceribus hominis sapientiam vel quis dedit gallo intellegentiam Who hath put wisdom in the heart of man? or who gave the cock understanding? 36. Who hath put wisdom in the inward parts? or who hath given understanding to the mind? 38:36. Who hath put wisdom in the inward parts? or who hath given understanding to the heart? 38:36. Who placed discernment in the guts of man, or who gave the rooster intelligence? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 36. Еврейское чтение данного стиха представляет два различно понимаемых выражения: "Баттухот" и "секви", в зависимости от чего и весь стих переводится неодинаково. Первому одни экзегеты усвояют значение: "почки" (ср. Пс L:8), а второе, производя от "сака" ("рассматривать"), переводят словом "петух" (Таргум, Вульгата, Делич и др. ). Сообразно с этим стих получает такой вид: "Кто вложил мудрость в почки (человека) и кто дал петуху разум?" Другие же (Умбрейт, Ган, Дильман, Ланге) производят "тухот" от арабского "таха" -"облако", а "секви" усвояют смысл "вещи, которую видят", "явления", "метеора". При подобном словопроизводстве данный стих должен читаться так: "кто вложил мудрость в облака и кто дал разум метеорам"? В противоположность чтению Делича, а равно и синодальному, последнее находится в полном согласии с контекстом. Небо с его облаками и метеорами, хочет сказать Господь Иову, повинуется в своих действиях не слепой силе, но исполняют веления Бога. Греко-славянское: "кто же дал есть женам ткания мудрость или испещрения хитрость"; не имеет для себя никакого основания в оригинальном тексте. Adam Clarke: Commentary on the Bible - 1831 38:36: Who hath put wisdom in the in ward parts? - Who has given לשכוי lasechvi, to the contemplative person, understanding? Even the most sedulous attention to a subject, and the deepest contemplation, are not sufficient to investigate truth, without the inspiration of the Almighty, which alone can give understanding. But who has given man the power to conceive and understand? A power which he knows he has, but which he cannot comprehend. Man knows nothing of his own mind, nor of the mode of its operations. This mind we possess, these operations we perform; - and of either do we know any thing? If we know not our own spirit, how can we comprehend that Spirit which is infinite and eternal? Mr. Good thinks that this verse is a continuation of the subject above, relative to the lightnings, and therefore translates thus: - Who putteth understanding into the vollies? And who giveth to the shafts discernment? All the versions, except the Septuagint, which trifles here, understand the place as we do. Either makes a good sense. The Septuagint has, "Who hath given the knowledge of weaving to women; or the science of embroidery?" Instead of understanding to the heart, the Vulgate has, understanding to the cock; that it might be able to distinguish and proclaim the watches of the night. Albert Barnes: Notes on the Bible - 1834 38:36: Who hath put wisdom in the inward parts? - There is great variety in the interpretation of this passage. Jerome renders it, Quis posuit in visceribus heminis sapienttam? Vel quis dedit gallo intelligentiam? "Who hath put wisdom in the inner parts of man? Or who has given to the cock intelligence?" Just as strangely, the Septuagint has: "Who hath given to women skill in weaving, and a knowledge of the art of embroidering?." One of the Targums renders it, "Who has given to the woodcock intelligence that he should praise his Master?" Herder renders it, "Who gave understanding to the flying clouds, Or intelligence to the meteors of the air?" Umbreit, "Who placed wisdom in the dark clouds? Who gave understanding to the forms of the air?" Schultens and Rosenmuller explain it of the various phenomena that appear in the sky - as lightning, thunder, meteoric lights, etc. So Prof. Lee explains the words as referring to the "tempest" and the "thunder-storm." According to that interpretation, the idea is, that these phenomena appear to be endowed with intelligence, There is proof of plan and wisdom in their arrangement and connection, and they show that it is not by chance that they are directed. One reason assigned for this interpretation is, that it accords with the connection. The course of the argument, it is remarked, relates to the various phenomena that appear in the sky - to the lightnings, tempests, and clouds. It is unnatural to suppose that a remark would be interposed here respecting the intellectual endowments of man, when the appeal to the clouds is again immediately resumed. There can be no doubt that there is much weight in this observation, and that the connection demands this interpretation, and that it should be adopted if the words which are used will admit of it. The only difficulty relates to the words rendered "inward parts," and "heart." The former of these (טחות ṭ û chô t) according to the Hebrew interpreters, is derived from טוח ṭ û ach, "to cover over, to spread, to besmear"; and is hence given to the veins, because covered with fat. It occurs only in this place, and in Psa 51:6, "Behold thou desirest truth in the inward parts," where it undoubtedly refers to the seat of the affections or thoughts in man. The verb is often used as meaning to daub, overlay, or plaster, as in Lev 14:42; Eze 22:28; Eze 13:12, Eze 13:14. Schultens, Lee, Umbreit, and others, have recourse in the explanation to the use of the Arabic word of the same letters with the Hebrew, meaning to wander, to make a random shot, etc., and thence, apply it to lightning, and to meteors. Umbreit supposes that there is allusion to the pRev_alent opinion in the East that the clouds and the phenomena of the air could be regarded as furnishing prophetic indications of what was to occur; or to the custom of predicting future events by the aspects of the sky. It is a sufficient objection to this, however, that it cannot be supposed that the Almighty would lend his sanction to this opinion by appealing to it as if it were so. After all that bas been written on the passage, and all the force of the difficulty which is urged, I do not see evidence that we are to depart from the common interpretation, to wit, that God means to appeal to the fact that he has endowed man with intelligence as a proof of his greatness and supremacy. The connection is, indeed, not very apparent. It may be, however, as Noyes suggests, that the reference is to the mind of Job in particular, and to the intelligence with which he was able to perceive, and in some measure to comprehend, these various phenomena. The connection may be something like this: "Look to the heavens, and contemplate these wonders. Explain them, if possible; and then ask who it is that has so endowed the mind of man that it can trace in them such proofs of the wisdom and power of the Almighty. The phenomena themselves, and the capacity to contemplate them, and to be instructed by them, are alike demonstrations of the supremacy of the Most High." Understanding to the heart - To the mind. The common word to denote "heart" - לב lê b is not used here, but a word (שׂכוי ś ekvı̂ y from שכה) meaning "to look at, to view"; and hence, denoting the mind; the intelligent soul. "Gesenius." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:36: Who hath put: Job 32:8; Psa 51:6; Pro 2:6; Ecc 2:26; Jam 1:5, Jam 1:17 who hath given: Exo 31:3, Exo 36:1, Exo 36:2; Isa 28:26 Job 38:37 Geneva 1599 38:36 Who hath put wisdom in the (x) inward parts? or who hath given understanding to the heart? (x) In the secret parts of man. John Gill 38:36 Who hath put wisdom in the inward parts?.... That is, of man, in his heart, as explained in the next clause; such wisdom as to guide the stars, know the ordinances of heaven, set their dominion on earth, manage and direct the clouds and lightning; no such wisdom is put in man: or who hath, given understanding to the heart? to understand all the above things, and answer to the several questions put in this chapter; though, as these clauses may respect much one and the same thing, they may be understood of wisdom and understanding in man, whether natural or spiritual; and seeing they are found there, the question is, who put them there, or how came they there? who gave them to him? the answer must be, God himself, and no other; man has his rational soul, his intellectual powers, the light of nature and reason in him; all his understanding in arts and sciences, trades and manufactures, is of the Lord, and not of himself or another, see Job 32:8; all spiritual wisdom and understanding which lies in a man's concern for his eternal welfare in the knowledge of himself, and of his state and condition by nature, and of the way of life and salvation by Christ, and of the truths and doctrines of the Gospel, is all of God and Christ, and by the spirit of wisdom and revelation in the knowledge of him; no man, therefore, has any reason to glory in his wisdom and knowledge, of whatsoever kind, as though he had not received it; nor should he dare to arraign the wisdom of God in his providential dealings with men; since he that teaches man knowledge must needs know better than man how to govern the world he has made, and dispose of all things in it. The last clause is in the Vulgate Latin rendered, "who hath given to the cock understanding?" and so the Targums and other Jewish writers (p) interpret it; and they observe (q), that in Arabia a cock is called by the word that is here used; and in their morning prayers, and at hearing a cock crow (r), "Blessed be the Lord, who giveth to the cock understanding to distinguish between the day and the night:'' but however remarkable the understanding of this creature is, which God has given it, and which is even taken notice of by Heathen writers (s); that it should know the stars, distinguish the hours of the night by crowing, and express its joy at the rising of the sun and moon; yet such a sense of the text seems impertinent, as well as that of the Septuagint version, of giving to women the wisdom and knowledge of weaving and embroidery. (p) Jarchi, Ramban, Simeon Bar. Tzemach. (q) Vajikra Rabba, s. 25. fol. 166. 1. Vid. T. Roshhashanah, fol. 26. 1. (r) Seder Tephillot. fol. 2. 2. Ed. Basil. & Bab. Beracot, fol. 60. 2. (s) Plin. Nat. Hist. l. 10. c. 21. Aelian. de Animal. l. 4. c. 29. Robert Jamieson, A. R. Fausset and David Brown 38:36 inward parts . . . heart--But "dark clouds" ("shining phenomena") [UMBREIT]; "meteor" [MAURER], referring to the consultation of these as signs of weather by the husbandman (Eccles 11:4). But Hebrew supports English Version. The connection is, "Who hath given thee the intelligence to comprehend in any degree the phenomena just specified?" heart--not the usual Hebrew word, but one from a root "to view"; perception.
38:3738:37: Ո՞ թուէ զամպս իմաստութեամբ, եւ զերկինս յերկիր խոնարհեցոյց. 37 Ո՞վ է հաշւում ամպերն իմաստութեամբ: Ո՞վ է խոնարհեցրել երկինքը երկրի վրայ, 37 Ո՞վ կրնայ իմաստութիւնով ամպերը համրել Ու երկնքի տիկերը պառկեցնել* Ո՞ թուէ զամպս իմաստութեամբ, ^[386]եւ զերկինս յերկիր խոնարհեցոյց: 38:37: Ո՞ թուէ զամպս իմաստութեամբ, եւ զերկինս յերկիր խոնարհեցոյց. 37 Ո՞վ է հաշւում ամպերն իմաստութեամբ: Ո՞վ է խոնարհեցրել երկինքը երկրի վրայ, 37 Ո՞վ կրնայ իմաստութիւնով ամպերը համրել Ու երկնքի տիկերը պառկեցնել* zohrab-1805▾ eastern-1994▾ western am▾	38:3738:37 Кто может расчислить облака своею мудростью и удержать сосуды неба, 38:37 τίς τις.1 who?; what? δὲ δε though; while ὁ ο the ἀριθμῶν αριθμεω number νέφη νεφος cloud mass σοφίᾳ σοφια wisdom οὐρανὸν ουρανος sky; heaven δὲ δε though; while εἰς εις into; for γῆν γη earth; land ἔκλινεν κλινω bend; tip over 38:37 מִֽי־ mˈî- מִי who יְסַפֵּ֣ר yᵊsappˈēr ספר count שְׁחָקִ֣ים šᵊḥāqˈîm שַׁחַק dust בְּ bᵊ בְּ in חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and נִבְלֵ֥י nivlˌê נֵבֶל jar שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens מִ֣י mˈî מִי who יַשְׁכִּֽיב׃ yaškˈîv שׁכב lie down 38:37. quis enarravit caelorum rationem et concentum caeli quis dormire facietWho can declare the order of the heavens, or who can make the harmony of heaven to sleep? 37. Who can number the clouds by wisdom? or who can pour out the bottles of heaven, 38:37. Who can number the clouds in wisdom? or who can stay the bottles of heaven, 38:37. Who can describe the rules of the heavens, or who can put to rest the harmony of heaven? Who can number the clouds in wisdom? or who can stay the bottles of heaven: 38:37 Кто может расчислить облака своею мудростью и удержать сосуды неба, 38:37 τίς τις.1 who?; what? δὲ δε though; while ὁ ο the ἀριθμῶν αριθμεω number νέφη νεφος cloud mass σοφίᾳ σοφια wisdom οὐρανὸν ουρανος sky; heaven δὲ δε though; while εἰς εις into; for γῆν γη earth; land ἔκλινεν κλινω bend; tip over 38:37 מִֽי־ mˈî- מִי who יְסַפֵּ֣ר yᵊsappˈēr ספר count שְׁחָקִ֣ים šᵊḥāqˈîm שַׁחַק dust בְּ bᵊ בְּ in חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and נִבְלֵ֥י nivlˌê נֵבֶל jar שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens מִ֣י mˈî מִי who יַשְׁכִּֽיב׃ yaškˈîv שׁכב lie down 38:37. quis enarravit caelorum rationem et concentum caeli quis dormire faciet Who can declare the order of the heavens, or who can make the harmony of heaven to sleep? 37. Who can number the clouds by wisdom? or who can pour out the bottles of heaven, 38:37. Who can number the clouds in wisdom? or who can stay the bottles of heaven, 38:37. Who can describe the rules of the heavens, or who can put to rest the harmony of heaven? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 37-38. Как исполняющие веления Бога, облака "расчисляются с мудростью", т. е. в известное время являются в известном числе. Сообразно с нуждою их бывает ни больше, ни меньше требуемого количества. Тот же Бог, расчисляющий "облака", "льет из мехов небес", - посылает дождь, который превращает пыльную от жары почву в удобную дли возделывания землю. Adam Clarke: Commentary on the Bible - 1831 38:37: Who can number the clouds - Perhaps the word ספר saphar, which is commonly rendered to number, may here mean, as in Arabic, to irradiate, as Mr. Good contends; and may refer to those celestial and inimitable tinges which we sometimes behold in the sky. Bottles of heaven - The clouds: it is an allusion to the girbahs, or bottles made of skin, in which they are accustomed to carry their water from wells and tanks. Albert Barnes: Notes on the Bible - 1834 38:37: Who can number the clouds? - The word here rendered "clouds" (שׁחקים shachaqiym) is applied to the clouds as made up of "small particles" - as if they were composed of fine dust, and hence, the word number is applied to them, not as meaning that the clouds themselves were innumerable, but that no one could estimate the number of particles which enter into their formation. In wisdom - By his wisdom. Who has sufficient intelligence to do it? Or who can stay the bottles of heaven? - Margin, as in Hebrew "cause to lie down." The clouds are here compared with bottles, as if they held the water in the same manner; compare the notes at . The word rendered "stay" in the text, and in the margin "cause to lie down," is rendered by Umbreit, "pour out," from an Arabic signification of the word. Gesenius supposes that the meaning to "pour out" is derived from the idea of "causing to lie down," from the fact that a bottle or vessel was made to lie down or was inclined to one side when its contents were poured out. This explanation seems probable, though there is no other place in the Hebrew where the word is used in this signification. The sense of pouring out agrees well with the connection. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:37: number: Gen 15:5; Psa 147:4 or who: Gen 8:1, Gen 9:15 stay: Heb. cause to lie down Job 38:38 Geneva 1599 38:37 Who can number the clouds in wisdom? or who can stay the (y) bottles of heaven, (y) That is, the clouds in which the water is contained as in bottles. John Gill 38:37 Who can number the clouds in wisdom?.... Or has such wisdom as to be able to count them when the heavens are full of them; hence they are used to denote a great multitude, Is 55:8; or "declare" them (t), set forth and explain the nature of them, their matter, motion, and use; none can do this perfectly or completely. Aben Ezra interprets it, who can make them as sapphire? in which he is followed by Mr. Broughton and others (u); the sapphire is a precious stone, very clear and lucid, of a sky colour. And then the sense is, who can make a clear and serene sky, when it is cloudy? None but the Lord; see Job 37:11; or who can stay the bottles of heaven? or "barrels", as Mr. Broughton; the clouds in which the rain is bottled or barrelled up; and when it is the pleasure of God to pour them out, who can stay, stop, or restrain them? or who can "cause them to lie down" (w)? that is, on the earth; to descend or "distil" on it, as the same translator. Who can do this, when it is the will of God to withhold them? To stop or unstop, those bottles, to restrain rain, or pour it forth, is entirely at his dispose, and not man's; see Job 38:34. (t) "enarrabit", V. L. "vel explicabit", Mercerus, Schmidt. (u) Junius & Tremellius, Piscator, Vid. Ravii Orthograph. Ebr. p. 22. (w) "cubare faciet", Drusius, Schmidt; "quiescere", Montanus; "descendere", Pagninus, so Aben Ezra; "effundit humi", Schultens. Robert Jamieson, A. R. Fausset and David Brown 38:37 Who appoints by his wisdom the due measure of the clouds? stay--rather, "empty"; literally, "lay down" or "incline" so as to pour out. bottles of heaven--rain-filled clouds.
38:3838:38: եւ հեղեալ կայ իբրեւ զհող փոշի. մածուցի զնա իբրեւ զվիմաւ խորանարդ[9512]։ [9512] Ոմանք. Իբրեւ զփոշի... իբրեւ վիմաւ խո՛՛։ 38 հողը փոշու պէս թափել: Ես եմ կպցրել դա, ինչպէս խորանարդ քարերը՝ իրար: 38 Երբ փոշին թրջուելով զանգուած մը ըլլայ Հողին կոշտերը իրարու կը փակչին։ եւ հեղեալ կայ իբրեւ զհող փոշի. մածուցի զնա իբրեւ զվիմաւ խորանարդ: 38:38: եւ հեղեալ կայ իբրեւ զհող փոշի. մածուցի զնա իբրեւ զվիմաւ խորանարդ[9512]։ [9512] Ոմանք. Իբրեւ զփոշի... իբրեւ վիմաւ խո՛՛։ 38 հողը փոշու պէս թափել: Ես եմ կպցրել դա, ինչպէս խորանարդ քարերը՝ իրար: 38 Երբ փոշին թրջուելով զանգուած մը ըլլայ Հողին կոշտերը իրարու կը փակչին։ zohrab-1805▾ eastern-1994▾ western am▾	38:3838:38 когда пыль обращается в грязь и глыбы слипаются? 38:38 κέχυται χεω though; while ὥσπερ ωσπερ just as γῆ γη earth; land κονία κονια cling; join δὲ δε though; while αὐτὸν αυτος he; him ὥσπερ ωσπερ just as λίθῳ λιθος stone κύβον κυβος dice 38:38 בְּ bᵊ בְּ in צֶ֣קֶת ṣˈeqeṯ יצק pour עָ֭פָר ˈʕāfār עָפָר dust לַ la לְ to † הַ the מּוּצָ֑ק mmûṣˈāq מוּצָק casting וּ û וְ and רְגָבִ֥ים rᵊḡāvˌîm רֶגֶב clod יְדֻבָּֽקוּ׃ yᵊḏubbˈāqû דבק cling, cleave to 38:38. quando fundebatur pulvis in terram et glebae conpingebanturWhen was the dust poured on the earth, and the clods fastened together? 38. When the dust runneth into a mass, and the clods cleave fast together? 38:38. When the dust groweth into hardness, and the clods cleave fast together? 38:38. When was the dust cast to become the earth, and when were its clods fastened together? When the dust groweth into hardness, and the clods cleave fast together: 38:38 когда пыль обращается в грязь и глыбы слипаются? 38:38 κέχυται χεω though; while ὥσπερ ωσπερ just as γῆ γη earth; land κονία κονια cling; join δὲ δε though; while αὐτὸν αυτος he; him ὥσπερ ωσπερ just as λίθῳ λιθος stone κύβον κυβος dice 38:38 בְּ bᵊ בְּ in צֶ֣קֶת ṣˈeqeṯ יצק pour עָ֭פָר ˈʕāfār עָפָר dust לַ la לְ to † הַ the מּוּצָ֑ק mmûṣˈāq מוּצָק casting וּ û וְ and רְגָבִ֥ים rᵊḡāvˌîm רֶגֶב clod יְדֻבָּֽקוּ׃ yᵊḏubbˈāqû דבק cling, cleave to 38:38. quando fundebatur pulvis in terram et glebae conpingebantur When was the dust poured on the earth, and the clods fastened together? 38. When the dust runneth into a mass, and the clods cleave fast together? 38:38. When the dust groweth into hardness, and the clods cleave fast together? 38:38. When was the dust cast to become the earth, and when were its clods fastened together? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:38: When the dust groweth into hardness - That is, Who knows how the dust - the elementary particles of matter, were concreted; and how the clods - the several parts of the earth, continue to cohere? What is the principle of cohesion among the different particles of matter, in all metals and minerals? Even water, in a solid form, constitutes a part of several gems, called thence water of crystallization. Who can solve this question? How is it that 90 parts of alumine, 7 of silex, and 1.2 of oxide of iron, constitute the oriental ruby? and that 90 parts of silex and 19 of water, form the precious opal? And how can 46 parts of silex, 14 of alumine, 28 of carbonate of lime, 6.5 of sulphate of lime, 3 of oxide of iron, and 2 of water, enter into the constitution, and form the substance, of the lapis lazuli? How do these solids and fluids of such differing natures grow into hardness, and form this curious mineral? Take another example from that beautiful precious stone, the emerald. Its analysis shows it to be composed of glucine 13, silex 64.5, alumine 16, lime 1.6, and oxide of chrome 3.25. Now how can these dusts, utterly worthless in themselves, grow into hardness, combine, and form one of the most beautiful, and, next to the diamond, the most precious, of all the gems? The almighty and infinitely wise God has done this in a way only known to and comprehensible by himself. Albert Barnes: Notes on the Bible - 1834 38:38: When the dust groweth into hardness - Margin, "is poured, or, is turned into mire." The words used here relate often to metals, and to the act of pouring them out when fused, for the purpose of casting. The proper idea here is, "when the dust flows into a molten mass;" that is, when wet with rain it flows together and becomes hard. The sense is, that the rain operates on the clay as heat does on metals, and that when it is dissolved it flows together and thus becomes a solid mass. The object is to compare the effect of rain with the usual effect in casting metals. And the clods cleave fast together - That is, they are run together by the rain. They form one mass of the same consistency, and then are baked hard by the sun. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:38: groweth into hardness: or, is turned into mire, Heb. is poured Job 38:39 Geneva 1599 38:38 When the dust groweth into hardness, (z) and the clods cleave fast together? (z) For when God does not open these bottles, the earth comes to this inconvenience. John Gill 38:38 When the dust groweth into hardness, and the clods cleave fast together? When the dust is attenuated, and ground, as it were, into powder; and the clods cleave together, as if glued, as in a drought for want of rain: or the bottles of heaven being unstopped and poured out; or "sprinkling the dust with this sprinkling,'' as Mr. Broughton. Or rather, pouring on the dust with pouring; that is, pouring down rain, by unstopping the bottles of heaven. The dust, as meal, by water poured into it, cements, unites, and is compacted, and becomes earth, that may be cultivated; is clodded and cleaves together, and may be ploughed and sown. John Wesley 38:38 Mire - By reason of much rain. Robert Jamieson, A. R. Fausset and David Brown 38:38 groweth, &c.--rather, pour itself into a mass by the rain, like molten metal; then translate Job 38:38, "Who is it that empties," &c., "when," &c.? The English Version, however, is tenable: "Is caked into a mass" by heat, like molten metal, before the rain falls; "Who is it that can empty the rain vessels, and bring down rain at such a time?" (Job 38:38).
38:3938:39: Որսայցե՞ս առիւծուց կերակուր. եւ զանձինս վիշապաց յագեցուցանիցե՞ս։ 39 Կերակուր կ’որսա՞ս առիւծների համար, վիշապների մարմինը կը կշտացնե՞ս, երբ դրանք կուչ են եկած: 39 Առիւծին համար կերակուր կրնա՞ս որսալ։Անօթի կորիւնները կրնա՞ս կշտացնել Որսայցե՞ս առիւծուց կերակուր, եւ ^[387]զանձինս վիշապաց յագեցուցանիցե՞ս: 38:39: Որսայցե՞ս առիւծուց կերակուր. եւ զանձինս վիշապաց յագեցուցանիցե՞ս։ 39 Կերակուր կ’որսա՞ս առիւծների համար, վիշապների մարմինը կը կշտացնե՞ս, երբ դրանք կուչ են եկած: 39 Առիւծին համար կերակուր կրնա՞ս որսալ։Անօթի կորիւնները կրնա՞ս կշտացնել zohrab-1805▾ eastern-1994▾ western am▾	38:3938:39 Ты ли ловишь добычу львице и насыщаешь молодых львов, 38:39 θηρεύσεις θηρευω hunt δὲ δε though; while λέουσιν λεων lion βοράν βορα soul δὲ δε though; while δρακόντων δρακων dragon ἐμπλήσεις εμπιπλημι fill in; fill up 38:39 הֲ hᵃ הֲ [interrogative] תָצ֣וּד ṯāṣˈûḏ צוד hunt לְ lᵊ לְ to לָבִ֣יא lāvˈî לָבִיא lion טָ֑רֶף ṭˈāref טֶרֶף prey וְ wᵊ וְ and חַיַּ֖ת ḥayyˌaṯ חַיָּה life כְּפִירִ֣ים kᵊfîrˈîm כְּפִיר young lion תְּמַלֵּֽא׃ tᵊmallˈē מלא be full 38:39. numquid capies leaenae praedam et animam catulorum eius implebisWilt thou take the prey for the lioness, and satisfy the appetite of her whelps, 39. Wilt thou hunt the prey for the lioness? or satisfy the appetite of the young lions, 38:39. Wilt thou hunt the prey for the lion? or fill the appetite of the young lions, 38:39. Will you seize prey for the lioness, and will you sustain the lives of her young, Wilt thou hunt the prey for the lion? or fill the appetite of the young lions: 38:39 Ты ли ловишь добычу львице и насыщаешь молодых львов, 38:39 θηρεύσεις θηρευω hunt δὲ δε though; while λέουσιν λεων lion βοράν βορα soul δὲ δε though; while δρακόντων δρακων dragon ἐμπλήσεις εμπιπλημι fill in; fill up 38:39 הֲ hᵃ הֲ [interrogative] תָצ֣וּד ṯāṣˈûḏ צוד hunt לְ lᵊ לְ to לָבִ֣יא lāvˈî לָבִיא lion טָ֑רֶף ṭˈāref טֶרֶף prey וְ wᵊ וְ and חַיַּ֖ת ḥayyˌaṯ חַיָּה life כְּפִירִ֣ים kᵊfîrˈîm כְּפִיר young lion תְּמַלֵּֽא׃ tᵊmallˈē מלא be full 38:39. numquid capies leaenae praedam et animam catulorum eius implebis Wilt thou take the prey for the lioness, and satisfy the appetite of her whelps, 39. Wilt thou hunt the prey for the lioness? or satisfy the appetite of the young lions, 38:39. Wilt thou hunt the prey for the lion? or fill the appetite of the young lions, 38:39. Will you seize prey for the lioness, and will you sustain the lives of her young, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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 39. XXXIX:30. Из чудных дел Божиих в мире неодушевленной природы Иов должен был понять, что она носит следы строгого порядка, закономерного плана. Отмечаемые вслед за этим факты из жизни животных дают понять, что всемогущество Божие соединяется с благостью. Животные - предмет особого попечения и заботы Господа. Вложенные в их природу инстинкты размножения и питания поддерживают бытие, силы тварей и особенности их рода. 39-41. Благость Божия охраняет жизнь как самых сильных представителей животного царства - львов и их детей, так и слабых - птенцов ворона. Львица и молодые львята, повинуясь вложенному в их природу хищническому инстинкту, сами ловят ("покоятся в засаде") назначенную им Богом добычу (ср. Пс CIII:21); находят себе пищу и птенцы ворона. Последние как здесь, так и в параллельных местах (Пс СXLVI:9; Лк XII:24) выставляются предметом особенного божественного покровительства, может быть, потому, что более других птиц бросаются в глаза по своему сиповатому, почти не прекращающемуся крику. Adam Clarke: Commentary on the Bible - 1831 38:39: Wilt thou hunt the prey for the lion? - Rather the lioness, or strong lion. Hast thou his instinct? Dost thou know the habits and haunts of such animals as he seeks for his food? Thou hast neither his strength, his instinct nor his cunning. In the best Hebrew Bibles, the thirty-ninth chapter begins with this verse, and begins properly, as a new subject now commences, relating to the natural history of the earth, or the animal kingdom; as the preceding chapter does to astronomy and meteorology. Albert Barnes: Notes on the Bible - 1834 38:39: Wilt thou hunt the prey for the lion? - The appeal here is to the instincts with which God has endowed animals, and to the fact that he had so made them that they would secure their own food. He asks Job whether he would undertake to do what the lion did by instinct in finding his food, and by his power and skill in seizing his prey. There was a wise adaptation of the lion for this purpose which man could neither originate nor explain. Or fill the appetite of the young lions - Margin, as in Hebrew "life." The word life is used here for hunger, as the appetite is necessarily connected with the preservation of life. The meaning here is, "Wouldst thou undertake to supply his needs? It is done by laws, and in a manner which thou canst not explain. There are in the arrangement by which it is accomplished marks of wisdom which far surpass the skill of man to originate, and the instinct and power by which it is done are proof of the supremacy of the Most High." No one can study the subject of the instincts of animals, or become in the least acquainted with Natural History, without finding every where traces of the wisdom and goodness of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:39: Wilt: Job 4:10, Job 4:11; Psa 34:10, Psa 104:21, Psa 145:15, Psa 145:16 appetite: Heb. life Job 38:40 Carl Friedrich Keil and Franz Delitzsch 38:39 39 Dost thou hunt for the prey of the lioness And still the desire of the young lions, 40 When they couch in the dens, Sit in the thicket lying in wait for prey? 41 Who provideth for the raven its food, When its young ones cry to God, They wander about without food? On the wealth of the Old Testament language in names for the lion, vid., on Job 4:10. לביא can be used of the lioness; the more exact name of the lioness is לביּה, for לביא is = לבי, whence לבאים, lions, and לבאות, lionesses. The lioness is mentioned first, because she has to provide for her young ones (גּוּרים); then the lions that are still young, but yet are left to themselves, כּפירים. The phrase מלּא חיּה (comp. חיּה of life that needs nourishment, Job 33:20) is equivalent to מלּא נפשׁ, Prov 6:30 (Psychol. S. 204 ad fin.). The book of Psalms here furnishes parallels to every word: comp. on Job 38:39, Ps 104:21; on ישׁחוּ, Ps 10:10; (Note: The Semitic is rich in such words as describe the couching posture of beasts of prey lying in wait for their prey, which then in general signify to lie in wait, lurk, wait (רצד, רבץ, Arab. rbṣ, lbd, wkkd); Arab. q‛d lh, subsedit ei, i.e., insidiatus est ei, which corresponds to ישׁבו, Job 38:40, also belongs here, comp. Psalter, i. 500 note.) on מעונות, lustra, Ps 104:22 (compared on Job 37:8 already); on סכּה, סך, which is used just in the same way, Ps 10:9; Jer 25:38. The picture of the crying ravens has its parallel in Ps 147:9. כּי, quum, is followed by the fut. in the signif. of the praes., as Ps 11:3. As here, in the Sermon on the Mount in Lk 12:24 the ravens, which by their hoarse croaking make themselves most observed everywhere among birds that seek their food, are mentioned instead of the fowls of heaven. Geneva 1599 38:39 Wilt (a) thou hunt the prey for the lion? or fill the appetite of the young lions, (a) After he had declared God's works in the heavens, he shows his marvellous providence in earth, even toward the brute beasts. John Gill 38:39 Wilt thou hunt the prey for the lion?.... From meteors the Lord passes to animals, beasts, and birds, wherefore some here begin the thirty ninth chapter, which only treats of such; and he begins with the lion, the strongest among beasts, and most fierce; cruel, and voracious; and asks, who hunts his prey for him? Not man, who cannot; and if he could, durst not: but the Lord does; and, according to some writers (x), he has provided a small creature, between a fox and a wolf, called a jackal; which goes before the lion, and hunts the prey for him. And could this be understood particularly of the old lion, as Cocceius and others, naturalists (y) observe, that young lions hunt for the old ones, when they are not able to go in search of prey; and when they have got it, either bring it to them, or call them to partake of it with them; or fill the appetite of the young lions, whose appetite is sharp and keen, and requires a great deal to fill it, and especially to satisfy a great many of them; herds of them, as Mr. Broughton renders the word, and which signifies a company; see Ps 68:30. Men cannot feed them, but God can and does; there being some ends in Providence to be answered thereby, see Ps 104:21; see also Ps 34:8. (x) Thevenot's Travels, part 2. c. 13. (y) Aelian. de Animal. l. 9. c. 1. John Wesley 38:39 Hunt - Is it by thy care that the lions who live in desert places are furnished with necessary provisions? This is another wonderful work of God. Robert Jamieson, A. R. Fausset and David Brown 38:39 At Job 38:39-39:30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (Ps 104:21). appetite--literally, "life," which depends on the appetite" (Job 33:20).
38:4038:40: Սարսեցին ՚ի խշտիս իւրեանց. եւ նստիցին դարանակալք ՚ի մայրիս[9513]։ [9513] Ոմանք. Սարսիցեն ՚ի հշտիս իւրեանց, եւ նստցին։ 40 Սարսելու են իրենց խշտիներում ու դարանակալ նստելու մայրիների անտառում: 40 Երբ անոնք իրենց քարայրներուն մէջ կը կծկտին Ու դարանի համար որջերուն մէջ կը կենան։ Սարսիցեն`` ի խշտիս իւրեանց, եւ նստցին դարանակալք ի մայրիս: 38:40: Սարսեցին ՚ի խշտիս իւրեանց. եւ նստիցին դարանակալք ՚ի մայրիս[9513]։ [9513] Ոմանք. Սարսիցեն ՚ի հշտիս իւրեանց, եւ նստցին։ 40 Սարսելու են իրենց խշտիներում ու դարանակալ նստելու մայրիների անտառում: 40 Երբ անոնք իրենց քարայրներուն մէջ կը կծկտին Ու դարանի համար որջերուն մէջ կը կենան։ zohrab-1805▾ eastern-1994▾ western am▾	38:4038:40 когда они лежат в берлогах или покоятся под тенью в засаде? 38:40 δεδοίκασιν δειδω for ἐν εν in κοίταις κοιτη lying down; relations αὐτῶν αυτος he; him κάθηνται καθημαι sit; settle δὲ δε though; while ἐν εν in ὕλαις υλη forest ἐνεδρεύοντες ενεδρευω ambush 38:40 כִּי־ kî- כִּי that יָשֹׁ֥חוּ yāšˌōḥû שׁחח bow down בַ va בְּ in † הַ the מְּעֹונֹ֑ות mmᵊʕônˈôṯ מְעֹנָה hiding place יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit בַ va בְּ in † הַ the סֻּכָּ֣ה ssukkˈā סֻכָּה cover of foliage לְמֹו־ lᵊmô- לְמֹו to אָֽרֶב׃ ʔˈārev אֶרֶב ambush 38:40. quando cubant in antris et in specubus insidianturWhen they couch in the dens and lie in wait in holes? 40. When they couch in their dens, abide in the covert to lie in wait? 38:40. When they couch in [their] dens, [and] abide in the covert to lie in wait? 38:40. as they rest in their dens or lie in wait in pits? When they couch in [their] dens, [and] abide in the covert to lie in wait: 38:40 когда они лежат в берлогах или покоятся под тенью в засаде? 38:40 δεδοίκασιν δειδω for ἐν εν in κοίταις κοιτη lying down; relations αὐτῶν αυτος he; him κάθηνται καθημαι sit; settle δὲ δε though; while ἐν εν in ὕλαις υλη forest ἐνεδρεύοντες ενεδρευω ambush 38:40 כִּי־ kî- כִּי that יָשֹׁ֥חוּ yāšˌōḥû שׁחח bow down בַ va בְּ in † הַ the מְּעֹונֹ֑ות mmᵊʕônˈôṯ מְעֹנָה hiding place יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit בַ va בְּ in † הַ the סֻּכָּ֣ה ssukkˈā סֻכָּה cover of foliage לְמֹו־ lᵊmô- לְמֹו to אָֽרֶב׃ ʔˈārev אֶרֶב ambush 38:40. quando cubant in antris et in specubus insidiantur When they couch in the dens and lie in wait in holes? 40. When they couch in their dens, abide in the covert to lie in wait? 38:40. When they couch in [their] dens, [and] abide in the covert to lie in wait? 38:40. as they rest in their dens or lie in wait in pits? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:40: When they couch in their dens - Before they are capable of trusting themselves abroad. Abide in the covert - Before they are able to hunt down the prey by running. It is a fact that the young lions, before they have acquired sufficient strength and swiftness, lie under cover, in order to surprise those animals which they have not fleetness enough to overtake in the forest; and from this circumstance the כפירים kephirim, "young lions, or lions' whelps," have their name: the root is כפר caphar, to cover or hide. See the note on where six different names are given to the lion, all expressing some distinct quality or state. Albert Barnes: Notes on the Bible - 1834 38:40: When they couch in their dens - For the purpose of springing upon their prey. And abide in the covert to lie in wait? - The usual posture of the lion when he seeks his prey. He places himself in some unobserved position in a dense thicket, or crouches upon the ground so as not to be seen, and then springs suddenly upon his victim. The common method of the lion in taking his prey is to spring or throw himself upon it from the place of his ambush, with one vast bound and to inflict the mortal blow with one stroke of his paw. If he misses his aim, however, he seldom attempts another spring at the same object, but deliberately returns to the thicket in which he lay in concealment. See the habits of the lion illustrated in the Edinburgh Encyclopedia, "Mazology." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:40: Gen 49:9; Num 23:24, Num 24:9 Job 38:41 John Gill 38:40 When they couch in their dens, and abide in the covert to lie in wait? Which some understand of old lions, who, for want of strength, lie couchant in their dens, or in some covert place, waiting for any prey that passes by, to seize upon it. But the same pasture and places are used by younger lions, as well as old ones; who are emblems of wicked men, cruel persecutors, and bloodthirsty tyrants, who fill their palaces and kingdoms with murder and rapine; see Ps 10:8, Nahum 2:11. Robert Jamieson, A. R. Fausset and David Brown 38:40 lie in wait?--for their prey (Ps 10:9).
38:4138:41: Ո՞ պատրաստեաց ագռաւուց կերակուր՝ զի ձագք նորա առ Տէր աղաղակեցին. մոլորեալք խնդրեն կերակուր[9514]։[9514] Բազումք. Զի ձագք նոցա աղաղակեցին առ Տէր։ 41 Ո՞վ է ագռաւների համար կեր պատրաստել, որ նրանց ձագերը ձայները Տիրոջն ուղղեն, մոլորուած՝ ուտելիք խնդրեն: 41 Ո՞վ կը պատրաստէ ագռաւին իր որսը, Երբ անոր ձագերը Աստուծոյ կ’աղաղակեն Եւ ուտելիք չունենալնուն համար կը թափառին։ Ո՞ պատրաստեաց ագռաւուց կերակուր, զի ձագք նոցա առ Տէր աղաղակեցին, մոլորեալք խնդրեն կերակուր: 38:41: Ո՞ պատրաստեաց ագռաւուց կերակուր՝ զի ձագք նորա առ Տէր աղաղակեցին. մոլորեալք խնդրեն կերակուր[9514]։ [9514] Բազումք. Զի ձագք նոցա աղաղակեցին առ Տէր։ 41 Ո՞վ է ագռաւների համար կեր պատրաստել, որ նրանց ձագերը ձայները Տիրոջն ուղղեն, մոլորուած՝ ուտելիք խնդրեն: 41 Ո՞վ կը պատրաստէ ագռաւին իր որսը, Երբ անոր ձագերը Աստուծոյ կ’աղաղակեն Եւ ուտելիք չունենալնուն համար կը թափառին։ zohrab-1805▾ eastern-1994▾ western am▾	38:4138:41 Кто приготовляет в{о}рону корм его, когда птенцы его кричат к Богу, бродя без пищи? 38:41 τίς τις.1 who?; what? δὲ δε though; while ἡτοίμασεν ετοιμαζω prepare κόρακι κοραξ raven βοράν βορα chick γὰρ γαρ for αὐτοῦ αυτος he; him πρὸς προς to; toward κύριον κυριος lord; master κεκράγασιν κραζω cry πλανώμενοι πλαναω mislead; wander τὰ ο the σῖτα σιτος wheat ζητοῦντες ζητεω seek; desire 38:41 מִ֤י mˈî מִי who יָכִ֥ין yāḵˌîn כון be firm לָ lā לְ to † הַ the עֹרֵ֗ב ʕōrˈēv עֹרֵב raven צֵ֫ידֹ֥ו ṣˈêḏˌô צַיִד provision כִּֽי־ kˈî- כִּי that יְ֭לָדָיוילדו ˈylāḏāʸw יֶלֶד boy אֶל־ ʔel- אֶל to אֵ֣ל ʔˈēl אֵל god יְשַׁוֵּ֑עוּ yᵊšawwˈēʕû שׁוע cry יִ֝תְע֗וּ ˈyiṯʕˈû תעה err לִ li לְ to בְלִי־ vᵊlî- בְּלִי destruction אֹֽכֶל׃ ʔˈōḵel אֹכֶל food 38:41. quis praeparat corvo escam suam quando pulli eius ad Deum clamant vagantes eo quod non habeant cibosWho provideth food for the raven, when her young ones cry to God, wandering about, because they have no meat? 41. Who provideth for the raven his food, when his young ones cry unto God, wander for lack of meat? 38:41. Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat. 38:41. Who provides the raven with its meal, when her chicks cry out to God, as they wander around because they have no food? Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat: 38:41 Кто приготовляет в{о}рону корм его, когда птенцы его кричат к Богу, бродя без пищи? 38:41 τίς τις.1 who?; what? δὲ δε though; while ἡτοίμασεν ετοιμαζω prepare κόρακι κοραξ raven βοράν βορα chick γὰρ γαρ for αὐτοῦ αυτος he; him πρὸς προς to; toward κύριον κυριος lord; master κεκράγασιν κραζω cry πλανώμενοι πλαναω mislead; wander τὰ ο the σῖτα σιτος wheat ζητοῦντες ζητεω seek; desire 38:41 מִ֤י mˈî מִי who יָכִ֥ין yāḵˌîn כון be firm לָ lā לְ to † הַ the עֹרֵ֗ב ʕōrˈēv עֹרֵב raven צֵ֫ידֹ֥ו ṣˈêḏˌô צַיִד provision כִּֽי־ kˈî- כִּי that יְ֭לָדָיוילדו ˈylāḏāʸw יֶלֶד boy אֶל־ ʔel- אֶל to אֵ֣ל ʔˈēl אֵל god יְשַׁוֵּ֑עוּ yᵊšawwˈēʕû שׁוע cry יִ֝תְע֗וּ ˈyiṯʕˈû תעה err לִ li לְ to בְלִי־ vᵊlî- בְּלִי destruction אֹֽכֶל׃ ʔˈōḵel אֹכֶל food 38:41. quis praeparat corvo escam suam quando pulli eius ad Deum clamant vagantes eo quod non habeant cibos Who provideth food for the raven, when her young ones cry to God, wandering about, because they have no meat? 41. Who provideth for the raven his food, when his young ones cry unto God, wander for lack of meat? 38:41. Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat. 38:41. Who provides the raven with its meal, when her chicks cry out to God, as they wander around because they have no food? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 38:41: Who provideth for the raven - This bird is chosen, perhaps, for his voracious appetite, and general hunger for prey, beyond most other fowls. He makes a continual cry, and the cry is that of hunger. He dares not frequent the habitations of men, as he is considered a bird of ill omen, and hated by all. This verse is finely paraphrased by Dr. Young: - "Fond man! the vision of a moment made! Dream of a dream, and shadow of a shade! What worlds hast thou produced, what creatures framed, What insects cherish'd, that thy God is blamed? When pain'd with hunger, the wild raven's brood Calls upon God, importunate for food, Who hears their cry? Who grants their hoarse request, And stills the glamours of the craving nest?" On which he has this note: - "The reason given why the raven is particularly mentioned as the care of Providence is, because by her clamorous and importunate voice she particularly seems always calling upon it; thence κορασσω, α κοραξ, is to ask earnestly - Aelian. lib. ii., c. 48. And since there were ravens on the banks of the Nile, more clamorous than the rest of that species, those probably are meant in this place." The commencement of Cicero's oration against Catiline, to which I have referred on is the following: - Quousque tandem abutere, Catilina, patientia nostra? Quamdiu etiam furor iste tuus nos eludet? Quem ad finem sese effrenata jactabit audacia? Nihilne te nocturnum praesidium palatii-nihil urbis vigiliae, - nihil timor popuii, - nihii concursus bonorum omnium, - nihil hic munitissimus habendi senatus locus-nihil horum ora, vultusque moverunt? Patere tua consilia nan sentis? Constrictam jam omnium horum conscientia teneri conjurationem tuam non vides? Quid proxima, quid superiore nocte egeris, - ubi fueris, quos convocaveris, - quid consilii ceperis, quem nostrum ignorare arbitraris? O tempora! O mores! Senatus haec intelligit, - consul videt; hic tamen vivit! Vivit? immo vero eitam in senatum venit; fit publici consilii particeps; notat et designat oculis ad caedem unumquemque nostrum! Nos autem, viri fortes, satisfacere reipublicae videmur, si istius furorem ac tela vitemus! "How long wilt thou, O Catiline, abuse our patience? How long shall thy madness out-brave our justice? To what extremities art thou resolved to push thy unbridled insolence of guilt? Canst thou behold the nocturnal arms that watch the palatium, - the guards of the city, - the consternation of the citizens, - all the wise and worthy clustering into consultation, - the impregnable situation of the seat of the senate, - and the reproachful looks of the fathers of Rome? Canst thou behold all this, and yet remain undaunted and unabashed? Art thou insensible that thy measures are detected? Art thou insensible that this senate, now thoroughly informed, comprehend the whole extent of thy guilt? Show me the senator ignorant of thy practices during the last and preceding night, of the place where you met, the company you summoned, and the crime you concerted. The senate is conscious, - the consul is witness to all this; yet, O how mean and degenerate! the traitor lives! Lives? he mixes with the senate; he shares in our counsels; with a steady eye he surveys us; he anticipates his guilt; he enjoys the murderous thought, and coolly marks us to bleed! Yet we, boldly passive in our country's cause, think we act like Romans, if we can escape his frantic rage!" The reader will perceive how finely Cicero rushes into this invective, as if the danger had been too immediate to give him leisure for the formality of address and introduction. See Guthrie's Orations of Cicero. Here is eloquence! Here is nature! And in thus speaking her language, the true orator pierces with his lightnings the deepest recesses of the heart. The success of this species of oratory is infallible in the pulpit, when the preacher understands how to manage it. Albert Barnes: Notes on the Bible - 1834 38:41: Who provideth for the raven his food? - The same thought is expressed in Psa 147:9, He giveth to the beast his food, And to the young ravens which cry. Compare Mat 6:26. Scbeutzer (in loc.) suggests that the reason why the raven is specified here rather than other fowls is, that it is an offensive bird, and that God means to state that no object, however regarded by man, is beneath his notice. He carefully provides for the needs of all his creatures. When his young ones cry unto God, they wander for lack of meat - Bochart observes that the raven expels the young from the nest as soon as they are able to fly. In this condition, being unable to obtain food by their own exertions, they make a croaking noise, and God is said to hear it, and to supply their needs. "Noyes." There are various opinions expressed in regard to this subject by the rabbinical writers, and by the ancients generally. Eliezer (cap. 21) says that, "When the old ravens see the young coming into the world which are not black, they regard them as the offspring of serpents, and flee away from them, and God takes care of them." Solomon says that in this condition they are nourished by the flies and worms that are generated in their nests, and the same opinion was held by the Arabian writers, Haritius, Alkuazin, and Damir. Among the fathers of the church, Chrysostom, Olympiodorus, Gregory, and Isidorus, supposed that they were nurtured by dew descending from heaven. Pliny (Lib. x. c. 12) says, that the old ravens expel the strongest of their young from the nest, and compel them to fly. This is the time, according to many of the older commentators, when the young ravens are represented as calling upon God for food. See Scheutzer, Physica Sacra, in loc. and Bochart, Hieroz. P. ii. L. ii. c. ii. I do not know that there is now supposed to be sufficient evidence to substantiate this fact in regard to the manner in which the ravens treat their young, and all the circumstances of the place before us will be met by the supposition that young birds seem to call upon God, and that he supplies their needs. The last three verses in this chapter should not have been separated from the following. The appeal in this is to the animal creation, and this is continued through the whole of the next chapter. The proper place for the division would have been at the close of , where the argument from the great laws of the material universe was ended. Then commences an appeal to his works of a higher order - the region of instinct and appetites, where creatures are governed by other than mere physical laws. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 38:41: Psa 104:27, Psa 104:28, Psa 147:9; Mat 6:26; Luk 12:24 Geneva 1599 38:41 Who provideth for the raven his food? when his young ones (b) cry unto God, they wander for lack of meat. (b) Read (Ps 147:9). John Gill 38:41 Who provideth for the raven his food?.... Not man, but God; he feeds the ravens, creatures very voracious, mean, and useless, Lk 12:24; when his young ones cry unto God; cry for want of food; which is interpreted by the Lord as a cry unto him, and he relieves them, Ps 147:9; when deserted by the old ones; either left in their nests through forgetfulness, as some (z); or because they are not, till fledged, black like them, as others (a); when God feeds them, as some say (b), with a kind of dew from heaven, or with flies that fly about them, and fall into their mouths; or with worms bred out of their dung but these things are not to be depended on; it may rather respect them when cast out of the nest by the old ones, when able to fly, which is testified by naturalists (c); and with this agrees what follows: they wander for lack of meat; being obliged to shift for themselves, when God takes care of them; which is an instance of his providential goodness; and how this is to be improved, see Mt 6:26. (z) Plin. apud Servium in Virgil. Georgic. l. 1. p. 189. (a) Pirke Eliezer, c. 21. (b) Hieron. in Pasl. cxlvii. 9. (c) Aristot. Hist. Animal. l. 9. c. 3. Plin. Nat. Hist. l. 10. c. 12. John Wesley 38:41 Raven - Having mentioned the noblest of brute creatures, he now mentions one of the most contemptible; to shew the care of God's providence over all creatures, both great and small. Their young ones are so soon forsaken by their dams, that if God did not provide for them in a more than ordinary manner, they would be starved to death. And will he that provides for the young ravens, fail to provide for his own children. Robert Jamieson, A. R. Fausset and David Brown 38:41 Lk 12:24. Transition from the noble lioness to the croaking raven. Though man dislikes it, as of ill omen, God cares for it, as for all His creatures.

Յոբ / Job - 38 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

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

Carl Friedrich Keil and Franz Delitzsch

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

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