Յոբ / Job - 4 |

Text:
< PreviousՅոբ - 4 Job - 4Next >


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 половина речи Елифаза. 1-2. Введение в речь. 3-6. Побуждение к речи. 7-21. Основная мысль Елифаза: на земле наказываются только грешники.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Job having warmly given vent to his passion, and so broken the ice, his friends here come gravely to give vent to their judgment upon his case, which perhaps they had communicated to one another apart, compared notes upon it and talked it over among themselves, and found they were all agreed in their verdict, that Job's afflictions certainly proved him to be a hypocrite; but they did not attack Job with this high charge till by the expressions of his discontent and impatience, in which they thought he reflected on God himself, he had confirmed them in the bad opinion they had before conceived of him and his character. Now they set upon him with great fear. The dispute begins, and it soon becomes fierce. The opponents are Job's three friends. Job himself is respondent. Elihu appears, first, as moderator, and at length God himself gives judgment upon the controversy and the management of it. The question in dispute is whether Job was an honest man or no, the same question that was in dispute between God and Satan in the first two chapters. Satan had yielded it, and durst not pretend that his cursing his day was a constructive cursing of his God; no, he cannot deny but that Job still holds fast his integrity; but Job's friends will needs have it that, if Job were an honest man, he would not have been thus sorely and thus tediously afflicted, and therefore urge him to confess himself a hypocrite in the profession he had made of religion: "No," says Job, "that I will never do; I have offended God, but my heart, notwithstanding, has been upright with him;" and still he holds fast the comfort of his integrity. Eliphaz, who, it is likely, was the senior, or of the best quality, begins with him in this chapter, in which, I. He bespeaks a patient hearing, ver. 2. II. He compliments Job with an acknowledgment of the eminence and usefulness of the profession he had made of religion, ver. 3, 4. III. He charges him with hypocrisy in his profession, grounding his charge upon his present troubles and his conduct under them, ver. 5, 6. IV. To make good the inference, he maintains that man's wickedness is that which always brings God's judgments, ver. 7-11. V. He corroborates his assertion by a vision which he had, in which he was reminded of the incontestable purity and justice of God, and the meanness, weakness, and sinfulness of man, ver. 12-21. By all this he aims to bring down Job's spirit and to make him both penitent and patient under his afflictions.
Adam Clarke: Commentary on the Bible - 1831
Eliphaz answers; and accuses Job of impatience, and of despondence in the time of adversity,6; asserts that no innocent man ever perished, and that the wicked are afflicted for their sins,11; relates a vision that he had,16, and what was said to him on the occasion,21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 4:1, Eliphaz reproves Job for want of religion; Job 4:7, He teaches God's judgments to be not for the righteous, but for the wicked; Job 4:12, His fearful vision to humble the excellency of creatures before God.
Job 4:1
John Gill
INTRODUCTION TO JOB 4
Job's sore afflictions, and his behaviour under them, laid the foundation of a dispute between him and his three friends, which begins in this chapter, and is carried on to the end of the thirty first; when Elihu starts up as a moderator between them, and the controversy is at last decided by God himself. Eliphaz first enters the list with Job, Job 4:1; introduces what he had to say in a preface, with some show of tenderness, friendship, and respect, Job 4:2; observes his former conduct in his prosperity, by instructing many, strengthening weak hands and feeble knees, and supporting stumbling and falling ones, Job 4:3; with what view all this is observed may be easily seen, since he immediately takes notice of his present behaviour, so different from the former, Job 4:5; and insults his profession of faith and hope in God, and fear of him, Job 4:6; and suggests that he was a bad man, and an hypocrite; and which he grounds upon this supposition, that no good man was ever destroyed by the Lord; for the truth of which he appeals to Job himself, Job 4:7; and confirms it by his own experience and observation, Job 4:8; and strengthens it by a vision he had in the night, in which the holiness and justice of God, and the mean and low condition of men, are declared, Job 4:12; and therefore it was wrong in Job to insinuate any injustice in God or in his providence, and a piece of weakness and folly to contend with him.
4:14:1: Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ՛.
1 Եղիփազ Թեմնացին ասաց.
4 Այն ատեն Եղիփազ Թեմանացին պատասխան տուաւ ու ըսաւ.
Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ:

4:1: Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ՛.
1 Եղիփազ Թեմնացին ասաց.
4 Այն ատեն Եղիփազ Թեմանացին պատասխան տուաւ ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 И отвечал Елифаз Феманитянин и сказал:
4:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιφας ελιφας the Θαιμανίτης θαιμανιτης tell; declare
4:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer אֱלִיפַ֥ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz הַֽ hˈa הַ the תֵּימָנִ֗י ttêmānˈî תֵּימָנִי Temanite וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
4:1. respondens autem Eliphaz Themanites dixitThen Eliphaz, the Themanite, answered, and said:
1. Then answered Eliphaz the Temanite, and said,
4:1. But Eliphaz the Themanite, answering, said:
4:1. Then Eliphaz the Temanite answered and said,
Then Eliphaz the Temanite answered and said:

4:1 И отвечал Елифаз Феманитянин и сказал:
4:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ελιφας ελιφας the
Θαιμανίτης θαιμανιτης tell; declare
4:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
אֱלִיפַ֥ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz
הַֽ hˈa הַ the
תֵּימָנִ֗י ttêmānˈî תֵּימָנִי Temanite
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
4:1. respondens autem Eliphaz Themanites dixit
Then Eliphaz, the Themanite, answered, and said:
4:1. But Eliphaz the Themanite, answering, said:
4:1. Then Eliphaz the Temanite answered and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Речь Елифаза, по его убеждению, не только не утешит Иова, но еще более огорчит его. Но как бы ни неприятна была истина, она должна быть высказана. И Елифаз, извиняясь за доставляемое им Иову огорчение, не может воздержаться от слова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Eliphaz the Temanite answered and said, 2 If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? 3 Behold, thou hast instructed many, and thou hast strengthened the weak hands. 4 Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. 5 But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. 6 Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?
In these verses,
I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (v. 2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe, 1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays. 2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Ps. lxix. 26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, Lam. iii. 33. 3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking. "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they say or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty and discharge a good conscience.
II. He exhibits a twofold charge against Job.
1. As to his particular conduct under this affliction. He charges him with weakness and faint-heartedness, and this article of his charge there was too much ground for, v. 3-5. And here,
(1.) He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office, and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many. Though a great man, he did not think it below him (king Solomon was a preacher); though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burdens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to those that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not only our duty to lift up our own hands that hang down, by quickening and encouraging ourselves in the way of duty (Heb. xii. 12), but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to those that are of a fearful heart, Be strong, Isa. xxxv. 3, 4. The expressions seem to be borrowed thence. Note, Those should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of. But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill will. Paul praised the Corinthians before he chided them, 1 Cor. xi. 2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first. The Comforter shall reprove, John xvi. 8. [3.] He speaks this, perhaps, in a way of pity, lamenting that through the extremity of his affliction he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it, to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum consilium ægrotis damus--We all find it easy, when in health, to give good advice to the sick.--Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost thou not teach thyself? Is not this an evidence of thy hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thy own know principles? Thou that teachest another to faint, dost thou faint? Rom. ii. 21. Physician, heal thyself." Those who have rebuked others must expect to hear of it if they themselves become obnoxious to rebuke.
(2.) He upbraids him with his present low-spiritedness, v. 5. "Now that it has come upon thee, now that it is thy turn to be afflicted, and the bitter cup that goes round is put into thy hand, now that it touches thee, thou faintest, thou art troubled." Here, [1.] He makes too light of Job's afflictions: "It touches thee." The very word that Satan himself had used, ch. i. 11, ii. 5. Had Eliphaz felt but the one-half of Job's affliction, he would have said, "It smites me, it wounds me;" but, speaking of Job's afflictions, he makes a mere trifle of it: "It touches thee and thou canst not bear to be touched." Noli me tangere--Touch me not. [2.] He makes too much of Job's resentments, and aggravates them: "Thou faintest, or thou art beside thyself; thou ravest, and knowest not what thou sayest." Men in deep distress must have grains of allowance, and a favourable construction put upon what they say; when we make the worst of every word we do not as we would be done by.
Adam Clarke: Commentary on the Bible - 1831
4:1: Then Eliphaz the Temanite answered - For seven days this person and his two friends had observed a profound silence, being awed and confounded at the sight of Job's unprecedented affliction. Having now sufficiently contemplated his afflicted state, and heard his bitter complaint, forgetting that he came as a comforter, and not as a reprover, he loses the feeling of the friend in the haughtiness of the censor, endeavoring to strip him of his only consolation, - the testimony of his conscience, that in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God, he had his conversation among men, - by insinuating that if his ways had been upright, he would not have been abandoned to such distress and affliction; and if his heart possessed that righteousness of which he boasted, he would not have been so suddenly cast down by adversity.
Albert Barnes: Notes on the Bible - 1834
4:1: Then Eliphaz the Temanite answered - See the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: Eliphaz: Job 2:11, Job 15:1, Job 22:1, Job 42:9
answered: Job 3:1, Job 3:2, Job 6:1, Job 8:1
Job 4:2
Carl Friedrich Keil and Franz Delitzsch
4:1
In reply to Sommer, who in his excellent biblische Abhandlungen, 1846, considers the octastich as the extreme limit of the compass of the strophe, it is sufficient to refer to the Syriac strophe-system. It is, however, certainly an impossibility that, as Ewald (Jahrb. ix. 37) remarks with reference to the first speech of Jehovah, Job 38-39, the strophes can sometimes extend to a length of 12 lines = Masoretic verses, consequently consist of 24 στίχοι and more. Then Eliphaz the Temanite began, and said:
John Gill
4:1 Then Eliphaz the Temanite answered and said. When Job was done cursing his day, and had finished his doleful ditty on that subject, then Eliphaz took the opportunity of speaking, not being able to bear any longer with Job and his behaviour under his afflictions; Eliphaz was one of Job's three friends that came to visit him, Job 2:11; very probably he might be the senior man, or a man of the greatest authority and power; a most respectable person, had in great esteem and reverence among men, and by these his friends, and therefore takes upon him to speak first; or it may be it was agreed among themselves that he should begin the dispute with Job; and we find, that in the close of this controversy the Lord speaks to him by name, and to him only, Job 42:7; he "answered"; not that Job directed his discourse to him, but he took occasion, from Job's afflictions and his passionate expressions, to say what he did; and he "said" not anything by way of condolence or consolation, not pitying Job's case, nor comforting him in his afflicted circumstances, as they required both; but reproaching him as a wicked and hypocritical man, not acting like himself formerly, or according to his profession and principles, but just the reverse: this was a new trial to Job, and some think the sorest of all; it was as a sword in his bones, which was very cutting to him; as oil cast into a fiery furnace in which he now was, which increased the force and fury of it; and as to vinegar an opened and bleeding wound, which makes it smart the more.
Robert Jamieson, A. R. Fausset and David Brown
4:1 FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
Eliphaz--the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.
4:24:2: Միթէ բազո՛ւմ անգամ լցեալ իցեն քո բանք աշխատութեամբ, եւ զօրութեամբ բանից քոց ո՞ հանդարտեսցէ[9100]։ [9100] Այլք. Բազում անգամ լեալ իցեն. կամ՝ լեալ իցէ։ Ոմանք. Եւ զօրութեան բանից։
2 «Մի՞թէ շատ անգամներ են ասուել քեզ խօսքեր տանջալից. եւ ո՞վ կը դիմանայ խօսքերիդ զօրութեան:
2 «Պիտի վշտանա՞ս արդեօք՝ եթէ սկսինք քեզի խօսիլ։Բայց ո՞վ կրնայ զինք զսպել, որ չխօսի։
Միթէ [46]բազո՞ւմ անգամ լեալ իցեն քո բանք աշխատութեամբ, եւ զօրութեան բանից քոց ո՞ հանդարտեսցէ:

4:2: Միթէ բազո՛ւմ անգամ լցեալ իցեն քո բանք աշխատութեամբ, եւ զօրութեամբ բանից քոց ո՞ հանդարտեսցէ[9100]։
[9100] Այլք. Բազում անգամ լեալ իցեն. կամ՝ լեալ իցէ։ Ոմանք. Եւ զօրութեան բանից։
2 «Մի՞թէ շատ անգամներ են ասուել քեզ խօսքեր տանջալից. եւ ո՞վ կը դիմանայ խօսքերիդ զօրութեան:
2 «Պիտի վշտանա՞ս արդեօք՝ եթէ սկսինք քեզի խօսիլ։Բայց ո՞վ կրնայ զինք զսպել, որ չխօսի։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 {если} попытаемся мы {сказать} к тебе слово, не тяжело ли будет тебе? Впрочем кто может возбранить слову!
4:2 μὴ μη not πολλάκις πολλακις often σοι σοι you λελάληται λαλεω talk; speak ἐν εν in κόπῳ κοπος labor; weariness ἰσχὺν ισχυς force δὲ δε though; while ῥημάτων ρημα statement; phrase σου σου of you; your τίς τις.1 who?; what? ὑποίσει υποφερω bear up under
4:2 הֲ hᵃ הֲ [interrogative] נִסָּ֬ה nissˈā נסה try דָבָ֣ר ḏāvˈār דָּבָר word אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to תִּלְאֶ֑ה tilʔˈeh לאה be weary וַ wa וְ and עְצֹ֥ר ʕᵊṣˌōr עצר restrain בְּ֝ ˈbᵊ בְּ in מִלִּ֗ין millˈîn מִלָּה word מִ֣י mˈî מִי who יוּכָֽל׃ yûḵˈāl יכל be able
4:2. si coeperimus loqui tibi forsitan moleste accipias sed conceptum sermonem tenere quis possitIf we begin to speak to thee, perhaps thou wilt take it ill; but who can withhold the words he hath conceived?
2. If one assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
4:2. If we start to speak to you, perhaps you will take it badly, but who can hold back the words he has conceived?
4:2. [If] we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking:

4:2 {если} попытаемся мы {сказать} к тебе слово, не тяжело ли будет тебе? Впрочем кто может возбранить слову!
4:2
μὴ μη not
πολλάκις πολλακις often
σοι σοι you
λελάληται λαλεω talk; speak
ἐν εν in
κόπῳ κοπος labor; weariness
ἰσχὺν ισχυς force
δὲ δε though; while
ῥημάτων ρημα statement; phrase
σου σου of you; your
τίς τις.1 who?; what?
ὑποίσει υποφερω bear up under
4:2
הֲ hᵃ הֲ [interrogative]
נִסָּ֬ה nissˈā נסה try
דָבָ֣ר ḏāvˈār דָּבָר word
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
תִּלְאֶ֑ה tilʔˈeh לאה be weary
וַ wa וְ and
עְצֹ֥ר ʕᵊṣˌōr עצר restrain
בְּ֝ ˈbᵊ בְּ in
מִלִּ֗ין millˈîn מִלָּה word
מִ֣י mˈî מִי who
יוּכָֽל׃ yûḵˈāl יכל be able
4:2. si coeperimus loqui tibi forsitan moleste accipias sed conceptum sermonem tenere quis possit
If we begin to speak to thee, perhaps thou wilt take it ill; but who can withhold the words he hath conceived?
4:2. If we start to speak to you, perhaps you will take it badly, but who can hold back the words he has conceived?
4:2. [If] we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: If we assay to commune with thee - As if he had said, Should I and my friends endeavor to reason with thee ever so mildly, because we shall have many things to say by way of reprehension, thou wilt be grieved and faint; and this we may reasonably infer from the manner in which thou bearest thy present afflictions. Yet as thou hast uttered words which are injurious to thy Maker, who can forbear speaking? It is our duty to rise up on the part of God, though thereby we shall grieve him who is our friend. This was a plausible beginning, and certainly was far from being insincere.
Albert Barnes: Notes on the Bible - 1834
4:2: If we assay to commune with thee - Margin, A word. Hebrew - הנסה דבר dâ bâ r hanı̂ câ h. "May we attempt a word with thee?" This is a gentle and polite apology at the beginning of his speech - an inquiry whether he would take it as unkind if one should adventure on a remark in the way of argument. Jahn, in characterizing the part which Job's three friends respectively take in the controversy, says: "Eliphaz is superior to the others in discernment and delicacy. He begins by addressing Job mildly; and it is not until irritated by opposition that he reckons him among the wicked."
Wilt thou be grieved? - That is, Wilt thou take it ill? Will it be offensive to you, or weary you, or tire your patience? The word used here (לאה lâ'â h) means to labor, to strive, to weary, to exhaust; and hence, to be weary, to try one's patience, to take anything ill. Here it is the language of courtesy, and is designed to introduce the subsequent remarks in the kindest manner. Eliphaz knew that he was about to make observations which might implicate Job, and he introduced them in as kind a manner as possible. There is nothing abrupt or harsh in his beginning. All is courteous in the highest degree, and is a model for debaters.
But who can withhold himself from speaking? - Margin, "Refrain from words." That is, "the subject is so important, the sentiments advanced by Job are so extraordinary, and the principles involved are so momentous, that it is impossible to refrain." There is much delicacy in this. He did not begin to speak merely to make a speech. He professes that be would not have spoken, if he had not been pressed by the importance of the subject, and had not been full of matter. To a great extent, this is a good rule to adopt: not to make a speech unless there are sentiments which weigh upon the mind, and convictions of duty which cannot be repressed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: to commune: Heb. a word
wilt thou: Co2 2:4-6, Co2 7:8-10
withhold himself from speaking: Heb. refrain from words, Job 32:18-20; Jer 6:11, Jer 20:9; Act 4:20
Job 4:3
Carl Friedrich Keil and Franz Delitzsch
4:2
2 If one attempts a word with thee, will it grieve thee?
And still to restrain himself from words, who is able?
3 Behold, thou hast instructed many,
And the weak hands thou hast strengthened.
4 The stumbling turned to thy words,
And the sinking knees thou hast strengthened.
5 But now it cometh to thee, thou art grieved;
Now it toucheth thee, thou despondest.
The question with which Eliphaz beings, is certainly one of those in which the tone of interrogation falls on the second of the paratactically connected sentences: Wilt thou, if we speak to thee, feel it unbearable? Similar examples are Job 4:21; Num 16:22; Jer 8:4; and with interrogative Wherefore? Is 5:4; Is 50:2 : comp. the similar paratactic union of sentences, Job 2:10; Job 3:11. The question arises here, whether נסּה is an Aramaic form of writing for נשּׂא (as the Masora in distinction from Deut 4:34 takes it), and also either future, Wilt thou, if we raise, i.e., utter, etc.; or passive, as Ewald formerly,
(Note: In the second edition, comp. Jahrb. ix. 37, he explains it otherwise: "If we attempt a word with thee, will it be grievous to thee quod aegre feras?" But that, however, must be נסּה; the form נסּה can only be third pers. Piel: If any one attempts, etc., which, according to Ewald's construction, gives no suitable rendering.)
If a word is raised, i.e., uttered, דּבר נשׂא, like משׁל נשׂא, Job 27:1; or whether it is third pers. Piel, with the signification, attempt, tentare, Eccles 7:23. The last is to be preferred, because more admissible and also more expressive. נסּה followed by the fut. is a hypothetic praet., Supposing that, etc., wilt thou, etc., as e.g., Job 23:10. מלּין is the Aramaic plur. of מלּה, which is more frequent in the book of Job than the Hebrew plur. מלּים. The futt., Job 4:3., because following the perf., are like imperfects in the western languages: the expression is like Is 35:3. In עתּה כּי, Job 4:5, כּי has a temporal signification, Now when, Ges. 155, 1, e, (b).
Geneva 1599
4:2 [If] we assay to commune with thee, wilt thou be grieved? but (a) who can withhold himself from speaking?
(a) Seeing your impatience.
John Gill
4:2 If we assay to commune with thee, wilt thou be grieved?.... Eliphaz speaks in the name of himself and his two friends, who had doubtless consulted together, and compared their sentiments of Job; which appearing to be the same, they formed a plan and scheme in which they should attack him, and the part which each should take, and the order in which they should proceed: these words are said, either as seemingly doubting whether they should speak or be silent; for they may be rendered, "shall we try", or attempt, to drop or speak a "word to thee"; to enter into a conversation with thee? or, "shall we take up a discourse", and carry it on with thee, "who art grieved" already? or art weary and heavy laden, and bore down with the burden of affliction, with sorrows and troubles; or art impatient (h) under them; we fear, should we, that thou wilt be more grieved and burdened, and become more impatient; and therefore know not well what to do: or else, as supposing and taking it for granted that he would be grieved and burdened, and made more restless and uneasy, impatient and outrageous, yet they had determined to enter into a debate with him; for so the words are by some rendered, "should we speak a word unto thee"; or, "against thee" (i); even should the least word be spoken against thee, thou wilt be weary (k), or burdened, or grieved, or take it ill: we know thou wilt; yet, nevertheless, we must not, we cannot, we will not forbear speaking: or else interrogatively, as our version and others, "wilt thou be grieved?" we desire thou wouldest not, nor take it ill from us, but all in good part; we mean no hurt, we design no ill, but thy good, and beg thou wilt hear us patiently: this shows how great a man Job had been, and in what reverence and respect he was had, that his friends bespeak him after this manner in his low estate; however, this was artifice in them, to introduce the discourse, and bring on the debate after this sort:
but who can withhold himself from speaking? be it as it will; Eliphaz suggests, though Job was already and greatly burdened, and would be more so, and break out into greater impatience, yet there was a necessity of speaking, it could not be forborne; no man could refrain himself from speaking, nor ought in such a case, when the providence of God was reflected upon, and he was blasphemed and evil spoken of, and charged with injustice, as was supposed; in such circumstances, no good, no faithful man, could or ought to keep silence; indeed, when the glory of God, the honour of the Redeemer, and the good of souls require it, and a man's own reputation with respect to his faithfulness lies at stake, silence should not be kept, let the consequence be as it may; but how far this was the case may be considered.
(h) "num suscipiemus verbum ad te, qui impatiens es?" Schmidt; "qui jam dum lassatus", Michaelis. (i) "Contra te", Piscator. (k) "Forsitan moleste accipies", V. L. "fatisces", Schultens.
John Wesley
4:2 If we, &c. - He speaks with great modesty. He will not undertake the cause alone, but joins his friends with him. He will not promise much, but only assay, or try if he could propose any thing pertinent to Job's case. Withhold - When he hears such words from such a person as thou art.
Robert Jamieson, A. R. Fausset and David Brown
4:2 If we assay to commune--Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.
4:34:3: Զի եթէ խրատեցեր դու զբազումս, եւ զձեռս տկարի մխիթարեցեր։
3 Որովհետեւ եթէ խրատել ես դու շատերին, բռնել ես ձեռքը տկարի ու մխիթարել,
3 Ահա դուն շատերուն խրատ տուիր Ու տկար ձեռքերը զօրացուցիր։
Զի եթէ`` խրատեցեր դու զբազումս, եւ զձեռս տկարի մխիթարեցեր:

4:3: Զի եթէ խրատեցեր դու զբազումս, եւ զձեռս տկարի մխիթարեցեր։
3 Որովհետեւ եթէ խրատել ես դու շատերին, բռնել ես ձեռքը տկարի ու մխիթարել,
3 Ահա դուն շատերուն խրատ տուիր Ու տկար ձեռքերը զօրացուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 Вот, ты наставлял многих и опустившиеся руки поддерживал,
4:3 εἰ ει if; whether γὰρ γαρ for σὺ συ you ἐνουθέτησας νουθετεω prompt; warn πολλοὺς πολυς much; many καὶ και and; even χεῖρας χειρ hand ἀσθενοῦς ασθενης infirm; ailing παρεκάλεσας παρακαλεω counsel; appeal to
4:3 הִ֭נֵּה ˈhinnē הִנֵּה behold יִסַּ֣רְתָּ yissˈartā יסר admonish רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and יָדַ֖יִם yāḏˌayim יָד hand רָפֹ֣ות rāfˈôṯ רָפֶה slack תְּחַזֵּֽק׃ tᵊḥazzˈēq חזק be strong
4:3. ecce docuisti multos et manus lassas roborastiBehold thou hast taught many, and thou hast strengthened the weary hands:
3. Behold, thou hast instructed many, and thou hast strengthened the weak hands.
4:3. Behold, you have taught many, and you have strengthened weary hands.
4:3. Behold, thou hast instructed many, and thou hast strengthened the weak hands.
Behold, thou hast instructed many, and thou hast strengthened the weak hands:

4:3 Вот, ты наставлял многих и опустившиеся руки поддерживал,
4:3
εἰ ει if; whether
γὰρ γαρ for
σὺ συ you
ἐνουθέτησας νουθετεω prompt; warn
πολλοὺς πολυς much; many
καὶ και and; even
χεῖρας χειρ hand
ἀσθενοῦς ασθενης infirm; ailing
παρεκάλεσας παρακαλεω counsel; appeal to
4:3
הִ֭נֵּה ˈhinnē הִנֵּה behold
יִסַּ֣רְתָּ yissˈartā יסר admonish
רַבִּ֑ים rabbˈîm רַב much
וְ wᵊ וְ and
יָדַ֖יִם yāḏˌayim יָד hand
רָפֹ֣ות rāfˈôṯ רָפֶה slack
תְּחַזֵּֽק׃ tᵊḥazzˈēq חזק be strong
4:3. ecce docuisti multos et manus lassas roborasti
Behold thou hast taught many, and thou hast strengthened the weary hands:
4:3. Behold, you have taught many, and you have strengthened weary hands.
4:3. Behold, thou hast instructed many, and thou hast strengthened the weak hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Первою каплею горечи в речи Елифаза является упрек Иову в его малодушии. Оно тем более несвойственно ему, что прежде он утешал и словами утешения ободрял и поддерживал людей с "опустившимися руками" и "гнущимися коленами" и всецело "падающих", т. е. слабых духом (2: Цар IV:1; Ис XIII:7; XXXV:3-4). Ободрявший других не может ободрить себя (ст. 5), иронически (ср. Мф XXVII:42) замечает Елифаз.
Adam Clarke: Commentary on the Bible - 1831
4:3: Thou hast instructed many - Thou hast seen many in affliction and distress, and thou hast given them such advice as was suitable to their state, and effectual to their relief; and by this means thou hast strengthened the weak hands, and the feeble knees - the desponding have been encouraged, and the irresolute confirmed and excited to prompt and proper actions, by thy counsel and example.
Albert Barnes: Notes on the Bible - 1834
4:3: Behold, thou hast instructed many - That is, thou hast instructed many how they ought to bear trials, and hast delivered important maxims to them on the great subject of the divine government. This is not designed to be irony, or to wound the feelings of Job. It is intended to recall to his mind the lessons which he had inculcated on others in times of calamity, and to show him how important it was now that he should reduce his own lessons to practice, and show their power in sustaining himself.
Thou hast strengthened the weak hands - That is, thou hast aided the feeble. The hands are the instruments by which we accomplish anything, and when they are weak, it is an indication of helplessness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Behold: Gen 18:19; Pro 10:21, Pro 15:7, Pro 16:21; Isa 50:4; Eph 4:29; Col 4:6
and thou hast: Job 16:5; Deu 3:28; Ezr 6:22; Isa 35:3; Eze 13:22; Luk 22:32, Luk 22:43
Job 4:4
Geneva 1599
4:3 Behold, thou hast instructed many, and thou (b) hast strengthened the weak hands.
(b) You have comforted others in their afflictions but you cannot now comfort yourself.
John Gill
4:3 Behold, thou hast instructed many,.... This is introduced with a "behold", either as a note of admiration, that such a man, who had instructed others, should act the part he now does; or as a note of attention to Job himself, and all others that should hear and read this, to observe it, and well consider it, and make the proper use of it; or as a note of asseveration, affirming it to be true and certain, notorious and unquestionable, as no doubt it was: Job was the instructor, a great man, and yet condescended to teach and instruct men in the best things, as did also Abraham, David, Solomon, and others; and a good man, and so fit to teach good things, as every good man is, and who, according to his ability, the gift and measure of grace received should instruct others; and a man of great gift he was, both in things natural, civil, and religious; one that could speak well, and to the purpose, and so was apt and able to teach; and such should not disuse and hide their talents: the persons he instructed were not only his own family, his children and servants, as Abraham before him did; but others who attended him, and waited for his counsel and advice, his words and doctrine, as for the rain, and latter rain, and which dropped and distilled as such, see Job 29:15; and these were "many"; his many ignorant neighbours about him, or many professors of religion, as there might be, and it seems there were in this idolatrous country; and many afflicted ones among these, which is usually the case: Job had many scholars in his school, of different sorts, that attended on him; and these he instructed in the knowledge of the true God, his nature, perfections, and works; and of the living Redeemer, his person, office, grace, and righteousness; and of themselves, the impurity of their nature through original sin, he was acquainted with; their impotency and inability to purge themselves, to atone for sin, and to justify and make themselves acceptable to God; as well as he instructed them in the worship of God, and the manner of it, their duty to him and to one another, and to all their fellow creatures: some render it, "thou hast corrected", or "reproved many" (l); he had taught the afflicted to be patient under their afflictions, and had reproved them for their impatience; and the design of Eliphaz is to upbraid him with it, as in Rom 2:21; thou that didst correct others for their unbecoming behaviour under afflictions, art thyself guilty of the same: "turpe est doctori, cure culpa redarguit ipsum":
and thou hast strengthened the weak hands; either such as hung down through want of food, by giving it to them, both corporeal and spiritual, which strengthens men's hearts, and so their hands; or through sluggishness, by exhorting and stirring them up to be active and diligent; or through fear of enemies, especially spiritual ones, as sin, Satan, and the world; by reason of whose numbers and strength good men are apt to be dispirited, and ready to castaway their spiritual armour, particularly the shield of faith and confidence in God, as faint hearted soldiers in war, to which the allusion is: and these were strengthened by telling them that all their enemies were conquered, and they were more than conquerors over them; that the victory was certain, and their warfare accomplished, or would quickly be: or else, whose hands were weak through a sense of sin and danger, and being in expectation of the wrath, and vengeance of God; and who were strengthened by observing to them that there was a Saviour appointed and expected, a living Redeemer, who would stand upon the earth in the latter day, and save them from their sins, and from wrath to come; see Is 35:3; or rather, such whose hearts and hands were, weak through sore and heavy afflictions, whom Job strengthened by showing them that their afflictions were of God; not by chance, but by appointment, and according to the sovereign will of God; that they were for their good, either temporal, spiritual, or eternal; and that they would not continue always, but have an end; and therefore should be patiently bore, see 1Cor 12:11.
(l) "corripuisti", Mercerus, Michaelis; "castigasti", Codurcus, Drusius, Schmidt, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
4:3 weak hands-- Is 35:3; 2Kings 4:1.
4:44:4: Եւ զհիւանդացեալս կանգնեցեր բանիւք, եւ ծնկաց կթուցելոց քաջալերութիւն զգեցուցեր[9101]։ [9101] Ոմանք. Եւ ծնգաց։
4 խօսքովդ կանգնեցրել ոտքի անզօրին, եղել քաջալեր ծնկին կթոտած, -
4 Քու խօսքերդ սահելու վրայ եղողը հաստատեցին Ու դուն տկարացած ծունկերը կազդուրեցիր.
եւ [47]զհիւանդացեալս կանգնեցեր բանիւք, եւ ծնկաց կթուցելոց քաջալերութիւն զգեցուցեր:

4:4: Եւ զհիւանդացեալս կանգնեցեր բանիւք, եւ ծնկաց կթուցելոց քաջալերութիւն զգեցուցեր[9101]։
[9101] Ոմանք. Եւ ծնգաց։
4 խօսքովդ կանգնեցրել ոտքի անզօրին, եղել քաջալեր ծնկին կթոտած, -
4 Քու խօսքերդ սահելու վրայ եղողը հաստատեցին Ու դուն տկարացած ծունկերը կազդուրեցիր.
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 падающего восставляли слова твои, и гнущиеся колени ты укреплял.
4:4 ἀσθενοῦντάς ασθενεω infirm; ail τε τε both; and ἐξανέστησας εξανιστημι resurrect out; stand up from ῥήμασιν ρημα statement; phrase γόνασίν γονυ knee τε τε both; and ἀδυνατοῦσιν αδυνατεω impossible θάρσος θαρσος courage περιέθηκας περιτιθημι put around / on
4:4 כֹּ֖ושֵׁל kˌôšēl כשׁל stumble יְקִימ֣וּן yᵊqîmˈûn קום arise מִלֶּ֑יךָ millˈeʸḵā מִלָּה word וּ û וְ and בִרְכַּ֖יִם virkˌayim בֶּרֶךְ knee כֹּרְעֹ֣ות kōrᵊʕˈôṯ כרע kneel תְּאַמֵּֽץ׃ tᵊʔammˈēṣ אמץ be strong
4:4. vacillantes confirmaverunt sermones tui et genua trementia confortastiThy words have confirmed them that were staggering, and thou hast strengthened the trembling knees:
4. Thy words have upholden him that was falling, and thou hast confirmed the feeble knees.
4:4. Your words have reassured the wavering, and you have fortified the trembling knees.
4:4. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees:

4:4 падающего восставляли слова твои, и гнущиеся колени ты укреплял.
4:4
ἀσθενοῦντάς ασθενεω infirm; ail
τε τε both; and
ἐξανέστησας εξανιστημι resurrect out; stand up from
ῥήμασιν ρημα statement; phrase
γόνασίν γονυ knee
τε τε both; and
ἀδυνατοῦσιν αδυνατεω impossible
θάρσος θαρσος courage
περιέθηκας περιτιθημι put around / on
4:4
כֹּ֖ושֵׁל kˌôšēl כשׁל stumble
יְקִימ֣וּן yᵊqîmˈûn קום arise
מִלֶּ֑יךָ millˈeʸḵā מִלָּה word
וּ û וְ and
בִרְכַּ֖יִם virkˌayim בֶּרֶךְ knee
כֹּרְעֹ֣ות kōrᵊʕˈôṯ כרע kneel
תְּאַמֵּֽץ׃ tᵊʔammˈēṣ אמץ be strong
4:4. vacillantes confirmaverunt sermones tui et genua trementia confortasti
Thy words have confirmed them that were staggering, and thou hast strengthened the trembling knees:
4:4. Your words have reassured the wavering, and you have fortified the trembling knees.
4:4. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:4: Thy words have upholden him that was falling - That is, either falling into sin, or sinking under calamity and trial. The Hebrew will bear either interpretation, but the connection seems to require us to understand it of one who was sinking under the weight of affliction.
The feeble knees - Margin, "bowing." The knees support the frame. If they fail, we are feeble and helpless. Hence, their being weak, is so often used in the Bible to denote imbecility. The sense is, that Job, in the days of his own prosperity, had exhorted others to submit to God; had counselled them in such a manner as actually to give them support, and that the same views should now have sustained him which he had so successfully employed in comforting others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: upholden: Psa 145:14; Pro 12:18, Pro 16:23, Pro 16:24; Co2 2:7, Co2 7:6; Th1 5:14
feeble knees: Heb. bowing knees, Isa 35:3, Isa 35:4; Dan 5:6; Heb 12:12
Job 4:5
John Gill
4:4 Thy words have up, holden him that was falling,.... Or "stumbling" (m); that was stumbling at the providence of God in suffering good men to be afflicted, and wicked men to prosper; which has been the stumbling block of God's people in all ages; see Ps 73:2; or that was stumbling and falling off from the true religion by reason of the revilings and reproaches of men, and their persecutions for it; which is sometimes the case, not only of nominal professors, Mt 13:21; but of true believers, though they do not so stumble and fall as to perish: or else being under afflictions themselves, were ready to sink under them, their strength being small; now Job was helped to speak such words of comfort and advice to persons in any and every of these circumstances as to support them and preserve them from failing, and to enable them to keep their place and station among the people of God. The Targum interprets it of such as were falling into sin; the words of good men to stumbling and falling professors, whether into sin, or into affliction by it, are often very seasonable, and very useful, when attended with the power and Spirit of God:
and thou hast strengthened the feeble knees; that were tottering and trembling, and bending, and not able to bear up under the weight of sin, which lay as an heavy burden, too heavy to bear; or of afflictions very grievous and intolerable; to such persons Job had often spoken words that had been useful to alleviate their troubles, and support them under them. It may be observed, that the cases and circumstances of good men in early times were much the same as they are now; that there is no temptation or affliction that befalls the saints but what has been common; and that Job was a man of great gifts, grace, and experience, and had the tongue of the learned, to speak a word in season to every weary soul, in whatsoever condition they were: and all this, so very laudable in him, is not observed to his commendation, but to his reproach; to show that he was not a man of real virtue, that he contradicted himself, and did not act according to his profession and principles, and the doctrines he taught others, and was an hypocrite at heart; though no such conclusion follows, supposing he had not acted according to his principles and former conduct; for it is a difficult thing for any good man to act entirely according to them, or to behave the same in prosperity as in adversity, or to take that advice themselves in affliction, and follow it, they have given to others, and yet not be chargeable with hypocrisy. It would have been much better in Eliphaz and his friends to have made another use of Job's former conduct and behaviour, namely, to have imitated it, and endeavoured to have strengthened, and upheld him in his present distressed circumstances; instead of that, he insults him, as follows.
(m) "offendentem", Cocceius; "impingentem", Drusius, Schmidt, Schultens, Michaelis.
John Wesley
4:4 Feeble knees - Such as were weak hearted, and fainting under their trials.
4:54:5: Եւ արդ եկին հասին ՚ի վերայ քո ցաւք. սակայն դու վաղվաղեցեր։
5 արդ քեզ վրայ են հասել տանջանքներ: Բայց տագնապել ես:
5 Բայց հիմա այս փորձանքը քեզի պատահեցաւ ու դժուարացար. Քեզի դպաւ ու բոլորովին շփոթեցար։
եւ արդ եկին հասին ի վերայ [48]քո ցաւք. սակայն դու վաղվաղեցեր:

4:5: Եւ արդ եկին հասին ՚ի վերայ քո ցաւք. սակայն դու վաղվաղեցեր։
5 արդ քեզ վրայ են հասել տանջանքներ: Բայց տագնապել ես:
5 Բայց հիմա այս փորձանքը քեզի պատահեցաւ ու դժուարացար. Քեզի դպաւ ու բոլորովին շփոթեցար։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 А теперь дошло до тебя, и ты изнемог; коснулось тебя, и ты упал духом.
4:5 νῦν νυν now; present δὲ δε though; while ἥκει ηκω here ἐπὶ επι in; on σὲ σε.1 you πόνος πονος pain καὶ και and; even ἥψατό απτομαι grasp; touch σου σου of you; your σὺ συ you δὲ δε though; while ἐσπούδασας σπουδαζω diligent
4:5 כִּ֤י kˈî כִּי that עַתָּ֨ה׀ ʕattˌā עַתָּה now תָּבֹ֣וא tāvˈô בוא come אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to וַ wa וְ and תֵּ֑לֶא ttˈēle לאה be weary תִּגַּ֥ע tiggˌaʕ נגע touch עָ֝דֶ֗יךָ ˈʕāḏˈeʸḵā עַד unto וַ wa וְ and תִּבָּהֵֽל׃ ttibbāhˈēl בהל disturb
4:5. nunc autem venit super te plaga et defecisti tetigit te et conturbatus esBut now the scourge is come upon thee, and thou faintest: It hath touched thee, and thou art troubled.
5. But now it is come unto thee, and thou faintest; it toucheth thee, and thou art troubled.
4:5. But now the scourge has overcome you, and you falter. It has touched you, and you are disturbed.
4:5. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled:

4:5 А теперь дошло до тебя, и ты изнемог; коснулось тебя, и ты упал духом.
4:5
νῦν νυν now; present
δὲ δε though; while
ἥκει ηκω here
ἐπὶ επι in; on
σὲ σε.1 you
πόνος πονος pain
καὶ και and; even
ἥψατό απτομαι grasp; touch
σου σου of you; your
σὺ συ you
δὲ δε though; while
ἐσπούδασας σπουδαζω diligent
4:5
כִּ֤י kˈî כִּי that
עַתָּ֨ה׀ ʕattˌā עַתָּה now
תָּבֹ֣וא tāvˈô בוא come
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
וַ wa וְ and
תֵּ֑לֶא ttˈēle לאה be weary
תִּגַּ֥ע tiggˌaʕ נגע touch
עָ֝דֶ֗יךָ ˈʕāḏˈeʸḵā עַד unto
וַ wa וְ and
תִּבָּהֵֽל׃ ttibbāhˈēl בהל disturb
4:5. nunc autem venit super te plaga et defecisti tetigit te et conturbatus es
But now the scourge is come upon thee, and thou faintest: It hath touched thee, and thou art troubled.
4:5. But now the scourge has overcome you, and you falter. It has touched you, and you are disturbed.
4:5. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: But now it is come upon thee - Now it is thy turn to suffer, and give an example of the efficacy of thy own principles; but instead of this, behold, thou faintest. Either, therefore, thou didst pretend to what thou hadst not; or thou art not making a proper use of the principles which thou didst recommend to others.
Albert Barnes: Notes on the Bible - 1834
4:5: But now it is come upon thee - That is, calamity; or, the same trial which others have had, and in which thou hast so successfully exhorted and comforted them. A similar sentiment to that which is here expressed, is found in Terence:
Facile omnes, cum valemus, recta consilia aegrotis damus.
And. ii. i. 9.
It toucheth thee - That is, affliction has come to yourself. It is no longer a thing about which you can coolly sit down and reason, and on which you can deliver formal exhortations.
And thou art troubled - Instead of evincing the calm submission which you have exhorted others to do, your mind is now disturbed and restless. You vent your complaints against the day of your birth, and you charge God with injustice. A sentiment resembling this, occurs in Terence, as quoted by Codurcus:
Nonne id flagitium est, te aliis consilium dare,
Foris sapere, tibi non posse te auxiliarier?
Something similar to this not unfrequently occurs. It is an easy thing to give counsel to others, and to exhort them to be submissive in trial. It is easy to utter general maxims, and to suggest passages of Scripture on the subject of affliction, and even to impart consolation to others; but when trial comes to ourselves, we often fail to realize the power of those truths to console us. Ministers of the gospel are called officially to impart such consolations, and are enabled to do it. But when the trial comes on them, and when they ought by every solemn consideration to be able to show the power of those truths in their own case, it sometimes happens that they evince the same impatience and want of submission which they had rebuked in others; and that whatever truth and power there may have been in their instructions, they themselves little felt their force. It is often necessary that he who is appointed to comfort the afflicted, should be afflicted himself. Then he can "weep with those who weep;" and hence, it is that ministers of the gospel are called quite as much as any other class of people to pass through deep waters. Hence, too, the Lord Jesus became so pre-eminent in suffering, that he might be touched with the feelings of our infirmity, and be qualified to sympathize with us when we are tried; Heb 2:14, Heb 2:17-18; Heb 4:15-16. It is exceedingly important that when they whose office it is to comfort others are afflicted, they should exhibit an example of patience and submission. Then is the time to try their religion; and then they have an opportunity to convince others that the doctrines which they preach are adapted to the condition of weak and suffering man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: it is come: Job 3:25, Job 3:26
thou faintest: Pro 24:10; Co2 4:1, Co2 4:16; Heb 12:3, Heb 12:5
it toucheth: Job 1:11, Job 2:5, Job 19:21
Job 4:6
John Gill
4:5 But now it is come upon thee, and thou faintest,.... The affliction and evil that he feared, Job 3:25; or rather the same trials and afflictions were come upon him as had been on those whom he had instructed and reproved, and whose hands and hearts he had strengthened and comforted; and yet now thou thyself "faintest", or "art weary" (z), or art bore down and sinkest under the burden, and bearest it very impatiently (a), quite contrary to the advice given to others; and therefore it was concluded he could not be a virtuous, honest, and upright man at heart, only in show and appearance. Bolducius renders the words, "God cometh unto thee", or "thy God cometh"; very wrongly, though the sense may be the same; God cometh and visits thee by laying his afflicting hand upon thee:
Tit toucheth thee, and thou art troubled; suggesting that it was but a touch, a slight one, a light affliction; thereby lessening Job's calamity and distress, or making little and light of it, and aggravating his impatience under it, that for such a trial as this he should be so excessively troubled, his passions should be so violently moved, and he be thrown into so much disorder and confusion, and be impatient beyond measure; no bounds being set to his grief, and the expressions of it; yea, even to be in the utmost consternation and amazement, as the word (b) signifies.
(z) Defatigaris, Cocceius. (a) aegre tulisti, Pagninus, Montanus, Mercerus; "impatienter fers", Schmidt, Michaelis, Piscator. (b) "consternaris", Mercerus, Cocceius, Schmidt, Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
4:5 thou art troubled--rather, "unhinged," hast lost thy self-command (Th1 3:3).
4:64:6: Ո՛չ ապաքէն երկեւղդ քո անզգամութիւն է. եւ կասկածդ քո, եւ անչարութիւն ճանապարհի քո[9102]։ [9102] ՚Ի լուս՛՛. ՚ի վերայ՝ կասկածդ. նշանակի՝ յոյսդ։ Ոմանք. Եւ չարութիւն ճա՛՛։
6 Չէ՞ որ երկիւղդ անզգամութիւն է, ինչպէս կասկածդ՝ ճամփի վրայ անչար:
6 Միթէ աստուածպաշտութիւնը* քու յոյսդ չէ՞ Ու ճամբաներուդ ուղղութիւնը՝ քու ակնկալութիւնդ։
Ո՞չ ապաքէն երկեւղդ քո [49]անզգամութիւն է, եւ կասկածդ քո եւ անչարութիւն ճանապարհի քո:

4:6: Ո՛չ ապաքէն երկեւղդ քո անզգամութիւն է. եւ կասկածդ քո, եւ անչարութիւն ճանապարհի քո[9102]։
[9102] ՚Ի լուս՛՛. ՚ի վերայ՝ կասկածդ. նշանակի՝ յոյսդ։ Ոմանք. Եւ չարութիւն ճա՛՛։
6 Չէ՞ որ երկիւղդ անզգամութիւն է, ինչպէս կասկածդ՝ ճամփի վրայ անչար:
6 Միթէ աստուածպաշտութիւնը* քու յոյսդ չէ՞ Ու ճամբաներուդ ուղղութիւնը՝ քու ակնկալութիւնդ։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 Богобоязненность твоя не должна ли быть твоею надеждою, и непорочность путей твоих упованием твоим?
4:6 πότερον ποτερος whether οὐχ ου not ὁ ο the φόβος φοβος fear; awe σού σου of you; your ἐστιν ειμι be ἐν εν in ἀφροσύνῃ αφροσυνη nonsense καὶ και and; even ἡ ο the ἐλπίς ελπις hope σου σου of you; your καὶ και and; even ἡ ο the ἀκακία ακακια the ὁδοῦ οδος way; journey σου σου of you; your
4:6 הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not יִ֭רְאָתְךָ ˈyirʔāṯᵊḵā יִרְאָה fear כִּסְלָתֶ֑ךָ kislāṯˈeḵā כִּסְלָה confidence תִּ֝קְוָתְךָ֗ ˈtiqwāṯᵊḵˈā תִּקְוָה hope וְ wᵊ וְ and תֹ֣ם ṯˈōm תֹּם completeness דְּרָכֶֽיךָ׃ dᵊrāḵˈeʸḵā דֶּרֶךְ way
4:6. timor tuus fortitudo tua patientia tua et perfectio viarum tuarumWhere is thy fear, thy fortitude, thy patience, and the perfection of thy ways?
6. Is not thy fear thy confidence, thy hope the integrity of thy ways?
4:6. Where is your reverence, your fortitude, your patience, and the perfection of your ways?
4:6. [Is] not [this] thy fear, thy confidence, thy hope, and the uprightness of thy ways?
Is not [this] thy fear, thy confidence, thy hope, and the uprightness of thy ways:

4:6 Богобоязненность твоя не должна ли быть твоею надеждою, и непорочность путей твоих упованием твоим?
4:6
πότερον ποτερος whether
οὐχ ου not
ο the
φόβος φοβος fear; awe
σού σου of you; your
ἐστιν ειμι be
ἐν εν in
ἀφροσύνῃ αφροσυνη nonsense
καὶ και and; even
ο the
ἐλπίς ελπις hope
σου σου of you; your
καὶ και and; even
ο the
ἀκακία ακακια the
ὁδοῦ οδος way; journey
σου σου of you; your
4:6
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
יִ֭רְאָתְךָ ˈyirʔāṯᵊḵā יִרְאָה fear
כִּסְלָתֶ֑ךָ kislāṯˈeḵā כִּסְלָה confidence
תִּ֝קְוָתְךָ֗ ˈtiqwāṯᵊḵˈā תִּקְוָה hope
וְ wᵊ וְ and
תֹ֣ם ṯˈōm תֹּם completeness
דְּרָכֶֽיךָ׃ dᵊrāḵˈeʸḵā דֶּרֶךְ way
4:6. timor tuus fortitudo tua patientia tua et perfectio viarum tuarum
Where is thy fear, thy fortitude, thy patience, and the perfection of thy ways?
4:6. Where is your reverence, your fortitude, your patience, and the perfection of your ways?
4:6. [Is] not [this] thy fear, thy confidence, thy hope, and the uprightness of thy ways?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Порицая малодушие Иова, Елифаз усматривает в нем достаточный повод и побуждение обратиться к страдальцу с речью "Не в благочестии ли твоем надежда твоя? упование твое не на непорочность ли путей твоих"? спрашивает он его. По мнению Елифаза, ропот и жалобы Иова проистекают из его уверенности в своем благочестии. Он ропщет и жалуется потому, что себя, человека благочестивого и непорочного, считает несправедливо наказанным. Эта ложная, по взгляду Елифаза, мысль Иова, заставляя его обратиться с речью к своему другу, заранее предрешает его основное положение. В противоположность Иову, Елифаз утверждает, что несчастья постигают только грешников; следовательно, и Иов, раз он подвергся бедствиям, не может считать себя благочестивым, невинно наказанным.
Adam Clarke: Commentary on the Bible - 1831
4:6: Is not this thy fear - I think Coverdale hits the true meaning: Where is now thy feare of God, thy stedfastnesse, thy pacience, and the perfectnesse of thy life? If these be genuine, surely there is no cause for all this complaint, vexation, and despair. That this is the meaning, the next words show.
Albert Barnes: Notes on the Bible - 1834
4:6: Is not this thy fear, thy confidence? - There has been considerable variety in the interpretation of this verse. Dr. Good renders it,
Is thy piety then nothing? thy hope
Thy contidence? or the uprightness of thy ways?
Noyes renders it,
Is not thy fear of God thy hope,
And the uprightness of thy ways the confidence?
Rosenmuller translates it,
Is not in thy piety and integrity of life
Thy confidence and hope?
In the Vulgate it is translated, "Where is thy fear, thy fortitude, thy patience, and the integrity of thy ways?" In the Septuagint, "Is not thy fear founded on folly, and thy hope, and the evil of thy way?"
Castellio translates it,
Nimirum tanturn religionis, quantum expectationis;
Quantum spei, tanturn habebas integritatis morum;
And the idea according to his version is, that he had as much religion as was prompted by the hope of reward; that his piety and integrity were sustained only by his hope, and were not the result of principle; and that of course his religion was purely selfish. If this be the sense, it is designed to be a reproach, and accords with the charge in the question of Satan , "Doth Job fear God for naught?" Rosenmuller adopts the opinion of Ludovicus de Dieu, and explains it as meaning," You seemed to be a man fearing God, and a man of integrity, and you were led hence to cherish high hopes and expectations; but now you perceive that you were deceived. Your piety was not sincere and genuine, for the truly pious do not thus suffer. Remember therefore that no one perishes being innocent." Codurcus renders it, "All thy hope was placed in thy religion, and thy expectation in the rectitude of thy ways; consider now, who perishes being innocent?" The true sentiment of the passage has undoubtedly been expressed by Good, Noyes. and Codurcus. The Hebrew rendered thy fear יראתך yâ rê'tek means doubtless religious fear, veneration, or piety, and is a word synonymous with εὐλάβεια eulabeia, εὐσέβεια eusebeia, religion. The sentiment is, that his confidence or hope was placed in his religion - in his fear of God, his respect and veneration for him, and in reliance on the equity of his government. This had been his stay in times past; and this was the subject which was naturally brought before him then. Eliphaz asks whether he should not put his trust in that God still, and not reproach him as unequal and unjust in his administration.
The uprightness of thy ways - Hebrew, The perfection of thy ways. Note . The idea is, that his hope was founded on the integrity of his life, and on the belief that the upright would be rewarded. The passage may be rendered,
Is not thy confidence and thy expectation
Founded on thy religion,
And on the integrity of thy ways?
This is the general sentiment which Eliphaz proceeds to illustrate and apply. If this was a just principle, it was natural to ask whether the trials of Job did not prove that he had no well grounded reason for such confidence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: thy fear: Job 1:1, Job 1:9, Job 1:10; Kg2 20:3
thy confidence: Job 13:15; Pro 3:26, Pro 14:26
thy hope: Job 17:15; Pe1 1:13, Pe1 1:17
the uprightness: Job 1:8, Job 16:17, Job 23:11, Job 23:12, Job 27:5, Job 27:6, Job 29:12-17, Job 31:1-40
Job 4:7
Carl Friedrich Keil and Franz Delitzsch
4:6
6 Is not thy piety thy confidence,
Thy Hope? And the uprightness of thy ways?
7 Think now: who ever perished, being innocent?!
And where have the righteous been cut off?!
8 As often as I saw, those who ploughed evil
And sowed sorrow, - they reaped the same.
9 By the breath of Eloah they perished,
By the breath of His anger they vanished away.
10 The roaring of the lion, and the voice of the shachal,
And the teeth of the young lions, are rooted out.
11 The lion wanders about for want of prey,
And the lioness' whelps are scattered.
In Job 4:6 all recent expositors take the last waw as waw apodosis: And thy hope, is not even this the integrity of thy way? According to our punctuation, there is no occasion for supposing such an application of the waw apodosis, which is an error in a clause consisting only of substantives, and is not supported by the examples, Job 15:17; Job 23:12; 2Kings 22:41.
(Note: We will not, however, dispute the possibility, for at least in Arabic one can say, zı̂d f-hkı̂m Zeid, he is wise. Grammarians remark that Arab. zı̂d in this instance is like a hypothetical sentence: If any one asks, etc. 2Kings 15:34 is similar.)
תקותך is the permutative of the ambiguous כסלתך, which, from כּסל, to be fat, signifies both the awkwardness of stupidity and the boldness of confidence. The addition of הוּא to מי, Job 4:7, like Job 13:19; Job 17:3, makes the question more earnest: quis tandem, like זה מי, quisnam (Ges. 122, 2). In Job 4:8, כּאשׁר is not comparative, but temporal, and yet so that it unites, as usual, what stands in close connection with, and follows directly upon, the preceding: When, so as, as often as I had seen those who planned and worked out evil (comp. Prov 22:8), I also saw that they reaped it. That the ungodly, and they alone, perish, is shown in Job 4:10. under the simile of the lions. The Hebrew, like the oriental languages in general, is rich in names for lions; the reason of which is, that the lion-tribe, although now become rarer in Asia, and of which only a solitary one is found here and there in the valley of the Nile, was more numerous in the early times, and spread over a wider area.
(Note: Vid., Schmarda, Geographische Verbreitung der Thiere, i. 210, where, among other things, we read: The lion in Asia is driven back at almost all points, and also in Africa has been greatly diminished; for hundreds of lions and panthers were used in the Roman amphitheatres, whilst at the present time it would be impossible to procure so large a number.)
שׁחל, which the old expositors often understood as the panther, is perhaps the maneless lion, which is still found on the lower Euphrates and Tigris. נתע = נתץ, Ps 58:7, evellere, elidere, by zeugma, applies to the voice also. All recent expositors translate Job 4:11 init. wrongly: the lion perishes. The participle אבד is a stereotype expression for wandering about viewless and helpless (Deut 26:5; Is 27:13; Ps 119:176, and freq.). The part., otherwise remarkable here, has its origin in this usage of the language. The parallelism is like Ps 92:10.
Geneva 1599
4:6 [Is] not [this] thy (c) fear, thy confidence, thy hope, and the uprightness of thy ways?
(c) He concludes that Job was a hypocrite and had no true fear or trust in God.
John Gill
4:6 Is not this thy fear,.... The fear of God, that which is of him, comes from him, is a grace of his implanted in the hearts of his people at conversion, and is increased and encouraged, and drawn forth into fresh exercise through the grace and goodness of God displayed; for a slavish fear, or a fear of punishment, of wrath and damnation, is not the true grace of fear, which maybe in unregenerate men, and even in the devils; but this lies in a reverential affection for God on account of his goodness, and in a carefulness not to offend him on that account; in an hatred of sin, and a departure from it; in an attendance on the worship of God, and is sometimes put for the whole of it; and is accompanied with faith in God, joy in the Holy Ghost, humility of soul, and holiness of heart and life: now Job professed to have this fear of God in his heart, and was thought to have it; this was his general character, Job 1:1; but, in his present case and circumstances, Eliphaz asks what was become of it, where it was now, and in what it appeared? and jeers him about it, as if he should say, does it lie in this, in fainting and sinking under afflictions, in being troubled and terrified, and thrown into a consternation by them, and in breaking out into such rash expressions of God and his providence? is it come to this at last, or rather to nothing at all? for he suggests either that Job never had the true grace of fear in him, contrary to the character given of him, and confirmed by God himself, Job 1:1; or that he had cast it off and it was gone from him, and left, Job 15:4; which can never be, where it once is, it being the great security against a final and total apostasy from God, Jer 32:40; or that what he had was merely hypocritical, like that which is taught by the precept of men, was only in appearance, and not in reality, as his conduct now showed; for had he had the true fear of God before his eyes, and on his heart, he could never have cursed the day of his birth, nor arraigned the providence of God, and charged him with injustice, as he supposed he did; whereby his fear, his piety, his religion he had professed, appeared to be just nothing at all (c): it follows:
thy confidence; that is, in God; for Job professed none in any other, in any creature or creature enjoyment, Job 31:24; this when right is a strong act of faith and trust in the Lord, a thorough persuasion and full assurance of interest in him as a covenant God, and in his love and favour, and in Christ as the living Redeemer, and of the truth of the work of grace upon the heart, and of the certainty of the performance of it; also a holy boldness in prayer to God, and a firm and assured belief of being heard and answered; as well as an open and courageous profession of him before men, without any fear of them; for all this Job had been famous, and now he is asked, where it all was? and what was become of it? how it appeared now? and intimates he never had any, or had cast it away, and that it was come to nothing; as was concluded from the rash expressions of his lips, and from the sinkings of his spirit under his present afflictions; but Job's trust and confidence in God and in Christ still continued; see Job 13:15,
thy hope; which also is a grace wrought in the heart, in regeneration; is of things unseen and future, yet to be enjoyed either here or hereafter; and that which is right has Christ for its object, ground, and foundation, and is of singular use to keep up the spirits of men under afflictive providences: and Eliphaz observing Job to be very impatient under them, inquires about his hope; and intimates that what he had professed to have was the hope of the hypocrite, and not real, and was now come to nothing; hope that is true, though it may become low, it cannot be lost; nor was Job's, especially with respect to spiritual and eternal things; see Job 14:7,
and the uprightness of thy ways? before God and men, walking uprightly in the ways of God, according to the revelation of his will made unto him, and acting the just and upright part in all his dealings with men; and for which he was celebrated, and is a part of the character before given of him, Job 1:1; but it is insinuated by Eliphaz that there was nothing in it; it was only in show, in appearance, it was not from the heart; or it would not be thus with him as it was, nor would he behave in the manner he now did: some read the words as in the margin, and in some copies of our Bible, "is not thy fear thy confidence? and the uprightness of thy ways thy hope?" and with some little variation Mr. Broughton; "is not thy religion thy hope, and thy right ways thy confidence?" that is, didst thou not hope and expect, and even wert thou not confident of it, that because of thy fear of God, and of the uprightness of thy ways before men, that thou shouldest not only be increased in thy worldly substance, but be preserved and protected in the enjoyment of it? and were not these the reasons which induced thee to be religious, and make such a show of it? suggesting, that he was only religions from mercenary views and selfish principles, and so tacitly charges him with what the devil himself did, Job 1:9; and this way go many Jewish and Christian interpreters (d): some render the words much in the same way, but to a better sense, and more in favour of Job, and by way of instruction and comfort to him: "should not thy fear be thy confidence, and thy hope, and the uprightness of thy ways?" (e) shouldest thou not take encouragement from thy fear of God, and the uprightness of thine heart and ways, to expect deliverance and salvation, and not faint and sink as thou dost? or is not this the cause of all thine impatience, thy fear of God, trust and hope in him, and thine integrity? concluding thou shouldest have been dealt with after another manner for the sake of these things, and therefore art ready to think thou art hardly dealt with by God, having deserved better treatment; thus making Job to think highly of himself, and to entertain wrong notions of God; so Schmidt; but the first sense I have given of the words seems best.
(c) "adeone nihil pietas tua?" Schultens. (d) Montanus, Mercerus, Piscator, some in Vatablus; so Ben Gersom and Bar Tzemach. (e) So some in Michaelis.
John Wesley
4:6 Thy fear - We now plainly see what was the nature of thy fear of God, thy confidence in him, the uprightness of thy ways, and thy hope in God's mercy. Thy present carriage discovers that it was but mere talk and appearance.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Is not this thy fear, thy confidence, &c.--Does thy fear, thy confidence, come to nothing? Does it come only to this, that thou faintest now? Rather, by transposition, "Is not thy fear (of God) thy hope? and the uprightness of thy ways thy confidence? If so, bethink thee, who ever perished being innocent?" [UMBREIT]. But Lk 13:2-3 shows that, though there is a retributive divine government even in this life, yet we cannot judge by the mere outward appearance. "One event is outwardly to the righteous and to the wicked" (Eccles 9:2); but yet we must take it on trust, that God deals righteously even now (Ps 37:25; Is 33:16). Judge not by a part, but by the whole of a godly man's life, and by his end, even here (Jas 5:11). The one and the same outward event is altogether a different thing in its inward bearings on the godly and on the ungodly even here. Even prosperity, much more calamity, is a punishment to the wicked (Prov 1:32). Trials are chastisements for their good (to the righteous) (Ps 119:67, Ps 119:71, Ps 119:75). See Preface on the DESIGN of this book (see Introduction).
4:74:7: Արդ յիշեա՛ ո՞ ոք որ սուրբ էր՝ կորեաւ, կամ ճշմարիտք արմատաքի՛ երբէք խլեցան[9103]։ [9103] Ոմանք. Ո՛ ոք էր սուրբ, եւ կորեաւ։
7 Յիշի՛ր դու արդ. այն ո՞ր անմեղն է կորել-գնացել, կամ երբեւէ արդարները եղե՞լ են արմատախիլ:
7 Աղէ՜, մի՛տքդ բեր. ո՞ր անմեղը կորսուեցաւ Եւ ո՞ւր արդարները բնաջինջ եղան։
Արդ յիշեա, ո՞ ոք որ սուրբ էր` կորեաւ, կամ ճշմարիտք արմատաքի երբեք խլեցա՞ն:

4:7: Արդ յիշեա՛ ո՞ ոք որ սուրբ էր՝ կորեաւ, կամ ճշմարիտք արմատաքի՛ երբէք խլեցան[9103]։
[9103] Ոմանք. Ո՛ ոք էր սուրբ, եւ կորեաւ։
7 Յիշի՛ր դու արդ. այն ո՞ր անմեղն է կորել-գնացել, կամ երբեւէ արդարները եղե՞լ են արմատախիլ:
7 Աղէ՜, մի՛տքդ բեր. ո՞ր անմեղը կորսուեցաւ Եւ ո՞ւր արդարները բնաջինջ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 Вспомни же, погибал ли кто невинный, и где праведные бывали искореняемы?
4:7 μνήσθητι μναομαι remember; mindful οὖν ουν then τίς τις.1 who?; what? καθαρὸς καθαρος clean; clear ὢν ειμι be ἀπώλετο απολλυμι destroy; lose ἢ η or; than πότε ποτε.1 when? ἀληθινοὶ αληθινος truthful; true ὁλόρριζοι ολορριζος destroy; lose
4:7 זְכָר־ zᵊḵor- זכר remember נָ֗א nˈā נָא yeah מִ֤י mˈî מִי who ה֣וּא hˈû הוּא he נָקִ֣י nāqˈî נָקִי innocent אָבָ֑ד ʔāvˈāḏ אבד perish וְ֝ ˈw וְ and אֵיפֹ֗ה ʔêfˈō אֵיפֹה where יְשָׁרִ֥ים yᵊšārˌîm יָשָׁר right נִכְחָֽדוּ׃ niḵḥˈāḏû כחד hide
4:7. recordare obsecro te quis umquam innocens perierit aut quando recti deleti sintRemember, I pray thee, who ever perished being innocent? or when were the just destroyed?
7. Remember, I pray thee, who perished, being innocent? or where were the upright cut off?
4:7. Consider this, I beg you: who ever perished being innocent? Or when have the righteous been destroyed?
4:7. Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off?
Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off:

4:7 Вспомни же, погибал ли кто невинный, и где праведные бывали искореняемы?
4:7
μνήσθητι μναομαι remember; mindful
οὖν ουν then
τίς τις.1 who?; what?
καθαρὸς καθαρος clean; clear
ὢν ειμι be
ἀπώλετο απολλυμι destroy; lose
η or; than
πότε ποτε.1 when?
ἀληθινοὶ αληθινος truthful; true
ὁλόρριζοι ολορριζος destroy; lose
4:7
זְכָר־ zᵊḵor- זכר remember
נָ֗א nˈā נָא yeah
מִ֤י mˈî מִי who
ה֣וּא hˈû הוּא he
נָקִ֣י nāqˈî נָקִי innocent
אָבָ֑ד ʔāvˈāḏ אבד perish
וְ֝ ˈw וְ and
אֵיפֹ֗ה ʔêfˈō אֵיפֹה where
יְשָׁרִ֥ים yᵊšārˌîm יָשָׁר right
נִכְחָֽדוּ׃ niḵḥˈāḏû כחד hide
4:7. recordare obsecro te quis umquam innocens perierit aut quando recti deleti sint
Remember, I pray thee, who ever perished being innocent? or when were the just destroyed?
4:7. Consider this, I beg you: who ever perished being innocent? Or when have the righteous been destroyed?
4:7. Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9. В подтверждение справедливости своего взгляда Елифаз ссылается, во-первых, на опыт и знание самого Иова, не видавшего будто бы в течение своей жизни случаев гибели праведника (ст. 7); и во-вторых - на личный опыт. Последний ручается за то, что наказываются лишь те, которые подготовляли почву для зла ("оравшие нечестие") и делали его ("сеявшие зло"; ср. Ос X:13). Уподобление злодеев в их деяниях земледельцам вызывает соответствующий образ для выражения мысли о наказании их божественным гневом. Насаждения злодеев погибают, подобно трудам земледельцев, от знойного ветра (ст. 9; ср. Иер IV:11; Иез XVII:10; XIX:12; Ос XIII:15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? 8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. 9 By the blast of God they perish, and by the breath of his nostrils are they consumed. 10 The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. 11 The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.
Eliphaz here advances another argument to prove Job a hypocrite, and will have not only his impatience under his afflictions to be evidence against him but even his afflictions themselves, being so very great and extraordinary, and there being no prospect at all of his deliverance out of them. To strengthen his argument he here lays down these two principles, which seem plausible enough:--
I. That good men were never thus ruined. For the proof of this he appeals to Job's own observation (v. 7): "Remember, I pray thee; recollect all that thou hast seen, heard, or read, and give me an instance of any one that was innocent and righteous, and yet perished as thou dost, and was cut off as thou art." If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, 2 Thess. ii. 3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa. lvii. 1): there is one event both to the righteous and to the wicked (Eccl. ix. 2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? Deut. xxvi. 5. Other such instances, no doubt, there were, which are not on record.
II. That wicked men were often thus ruined. For the proof of this he vouches his own observation (v. 8): "Even as I have seen, many a time, those that plough iniquity, and sow wickedness, reap accordingly; by the blast of God they perish, v. 9. We have daily instances of that; and therefore, since thou dost thus perish and art consumed, we have reason to think that, whatever profession of religion thou hast made, thou hast but ploughed iniquity and sown wickedness. Even as I have seen in others, so do I see in thee."
1. He speaks of sinners in general, politic busy sinners, that take pains in sin, for they plough iniquity; and expect gain by sin, for they sow wickedness. Those that plough plough in hope, but what is the issue? They reap the same. They shall of the flesh reap corruption and ruin, Gal. vi. 7, 8. The harvest will be a heap in the day of grief and desperate sorrow, Isa. xvii. 11. He shall reap the same, that is, the proper product of that seedness. That which the sinner sows, he sows not that body that shall be, but God will give it a body, a body of death, the end of those things, Rom. vi. 21. Some, by iniquity and wickedness, understand wrong and injury done to others. Those who plough and sow them shall reap the same, that is, they shall be paid in their own coin. Those who are troublesome shall be troubled, 2 Thess. i. 6; Josh. vii. 25. The spoilers shall be spoiled (Isa. xxxiii. 1), and those that led captive shall go captive, Rev. xiii. 10. He further describes their destruction (v. 9): By the blast of God they perish. The projects they take so much pains in are defeated; God cuts asunder the cords of those ploughers, Ps. cxxix. 3, 4. They themselves are destroyed, which is the just punishment of their iniquity. They perish, that is, they are destroyed utterly; they are consumed, that is, they are destroyed gradually; and this by the blast and breath of God, that is, (1.) By his wrath. His anger is the ruin of sinners, who are therefore called vessels of wrath, and his breath is said to kindle Tophet, Isa. xxx. 33. Who knows the power of his anger? Ps. xc. 11. (2.) By his word. He speaks and it is done, easily and effectually. The Spirit of God, in the word, consumes sinners; with that he slays them, Hos. vi. 5. Saying and doing are not two things with God. The man of sin is said to be consumed with the breath of Christ's mouth, 2 Thess. ii. 8. Compare Isa. xi. 4; Rev. xix. 21. Some think that in attributing the destruction of sinners to the blast of God, and the breath of his nostrils, he refers to the wind which blew the house down upon Job's children, as if they were therefore sinners above all men because they suffered such things. Luke xiii. 2.
Adam Clarke: Commentary on the Bible - 1831
4:7: Remember, I pray thee - Recollect, if thou canst, a single instance where God abandoned an innocent man, or suffered him to perish. Didst thou ever hear of a case in which God abandoned a righteous man to destruction? Wert thou a righteous man, and innocent of all hidden crimes, would God abandon thee thus to the malice of Satan? or let loose the plagues of affliction and adversity against thee?
Albert Barnes: Notes on the Bible - 1834
4:7: Remember, I pray thee, who ever perished, being innocent? - The object of this question is manifestly to show to Job the inconsistency of the feelings which he had evinced. He claimed to be a righteous man. He had instructed and counselled many others. He had professed confidence in God, and in the integrity of his own ways. It was to have been expected that one with such pretensions would have evinced resignation in the time of trial, and would have been sustained by the recollection of his integrity. The fact, therefore, that Job had thus "fainted," and had given way to impatient expressions, showed that he was conscious that he had not been altogether what he had professed to be. "There must have been," is the meaning of Eliphaz, "something wrong, when such calamities come upon a man, and when his faith gives way in such a manner. It would be contrary to all the analogy of the divine dealings to suppose that such a man as Job had professed to be, could be the subject of overwhelming judgments; for who, I ask, ever perished, being innocent? It is a settled principle of the divine government, that no one ever perishes who is innocent, and that great calamities are a proof of great guilt."
This declaration contains the essence of all the positions held by Eliphaz and his colleagues in this argument. This they considered as so established that no one could call it in question, and on the ground of this they inferred that one who experienced such afflictions, no matter what his professions or his apparent piety had been, could not be a good man. This was a point about which the minds of the friends of Job were settled; and though they seem to have been disposed to concede that some afflictions might happen to good men, yet when sudden and overwhelming calamities such as they now witnessed came upon them, they inferred that there must have been corresponding guilt. Their reasoning on this subject - which runs through the book - perplexed but did not satisfy Job, and was obviously based on a wrong principle - The word "perished" here means the same as cut off, and does not differ much from being overwhelmed with calamity. The whole sentence has a proverbial cast; and the sense is, that when persons were suddenly cut off it proved that they were not innocent. Job, therefore, it was inferred, could not be a righteous man in these unusual and very special trials.
Or where were the righteous cut off? - That is, by heavy judgment; by any special and direct visitation. Eliphaz could not mean that the righteous did not die - for he could not be insensible to that fact; but he must have referred to sudden calamities. This kind of reasoning is common - that when men are afflicted with great and sudden calamities they must be especially guilty. It pRev_ailed in the time of the Savior, and it demanded all his authority to settle the opposite principle; see Luk 13:1-5. It is that into which people naturally and easily fall; and it required much observation, and long experience, and enlarged views of the divine administration, to draw the true lines on this subject. To a certain extent, and in certain instances, calamity certainly does prove that there is special guilt. Such was the case with the old world that was destroyed by the deluge; such was the case with the cities of the plain; such is the case in the calamities that come upon the drunkard, and such too in the special curse produced by indulgence in licentiousness. But this principle does not run through all the calamities which befall people. A tower may fall on the righteous as well as the wicked; an earthquake may destroy the innocent as well as the guilty; the pestilence sweeps away the holy and the unholy, the profane and the pure, the man who fears God and him who fears him not; and the inference is now seen to be too broad when we infer, as the friends of Job did, that no righteous man is cut off by special calamity, or that great trials demonstrate that such sufferers are less righteous than others are. Judgments are not equally administered in this world, and hence, the necessity for a future world of retribution; see the notes at Luk 13:2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: who ever: Job 9:22, Job 9:23; Psa 37:25; Ecc 7:15, Ecc 9:1, Ecc 9:2; Act 28:4; Pe2 2:9
Job 4:8
Geneva 1599
4:7 Remember, I pray thee, who [ever] perished, being (d) innocent? or where were the righteous cut off?
(d) He concludes that Job was reproved seeing that God handles him so extremely, which is the argument that the carnal men make against the children of God.
John Gill
4:7 Remember, I pray thee, who ever perished, being innocent?.... Here Eliphaz appeals to Job himself, and desires him to recollect if ever anyone instance had fallen under his observation, in the whole course of his life, or it had ever been told him by credible persons, that an "innocent" man, by whom he means not one entirely free from sin original or actual, for he knew there was no such persons in the world, since the fall of Adam, but a truly good and gracious man, who was not guilty of any notorious and capital crime, or did not live a vicious course of life; if he ever knew or heard of any such persons that "perished", which cannot be understood of eternal ruin and destruction, which would be at once granted, that such as these described can never perish in such a sense, but have everlasting life; nor of a corporeal death, which is sometimes the sense of perishing, since it is notorious that innocent and righteous persons so perish or die, see Eccles 7:15 Is 57:1; and could it be meant of a violent death, an answer might have been returned; and Eliphaz perhaps was not acquainted with it himself, that that innocent and righteous person Abel thus perished by the hands of his brother: but this is rather to be understood of perishing by afflictions, sore and heavy ones, not ordinary but extraordinary ones; and which are, or look like, the judgments of God on men, whereby they lose their all, their substance, their servants, their children, as well as their own health, which was Job's case; and therefore if no parallel instance of an innocent person ever being in the like case, it is insinuated that Job could not be an innocent man:
or where were the righteous cut off? such as are truly righteous in the sight of God, as well as before men, who have the gift of righteousness bestowed on them, and live soberly, righteously, and godly; in what age or country was it ever known that such persons, in their family and substance, were cut off by the hand and providence of God, and abandoned and forsaken by him, and reduced to such circumstances that there could be no hope of their ever being in prosperous ones again? and Job now being in such a forlorn and miserable case and condition, it is suggested, that he could not be a righteous man: but admitting that no such instance could be produced, Eliphaz was too hasty and premature in his conclusion; seeing, as it later appeared, Job was not so cut off, abandoned, and forsaken by God, as not to rise any more; for his latter end was greater than his beginning: and besides, innocent and righteous persons are often involved in the same calamities as wicked men are, and their afflictions are the same; only with this difference, to the one they are the proper punishment of sin, to the other they are fatherly chastisements and trials of their grace, and issue in their good; the Targum explains it of such persons, as Abraham, Isaac, and Jacob, none such as they perishing, or being cut off.
John Wesley
4:7 Innocent - Therefore thou art guilty of some great, though secret crimes, and thy sin hath now found thee out. Cut off - By the sickle of Divine vengeance before his time, which is like to be thy case. Eliphaz here advances another argument to prove Job an hypocrite; taken not only from his impatience under afflictions, but from his afflictions themselves.
4:84:8: Զոր օրինակ տեսի զա՛յնոսիկ որ զանպատեհսն արօրադի՛ր առնեն. որ սերմանեն զնոսա՝ ցա՛ւս հնձեսցեն ՚ի նոցանէ։
8 Ինչպէս որ ես եմ տեսել միշտ. ով որ վարել է ու անպատշաճ սերմեր ցանել, փոխարէնը ցաւ է հնձելու:
8 Ինչպէս տեսայ, անօրէնութիւն հերկողները Եւ անիրաւութիւն ցանողները նոյնը կը հնձեն։
Զոր օրինակ տեսի զայնոսիկ որ [50]զանպատեհսն արօրադիր առնեն, որ սերմանեն [51]զնոսա` ցաւս հնձեսցեն ի նոցանէ:

4:8: Զոր օրինակ տեսի զա՛յնոսիկ որ զանպատեհսն արօրադի՛ր առնեն. որ սերմանեն զնոսա՝ ցա՛ւս հնձեսցեն ՚ի նոցանէ։
8 Ինչպէս որ ես եմ տեսել միշտ. ով որ վարել է ու անպատշաճ սերմեր ցանել, փոխարէնը ցաւ է հնձելու:
8 Ինչպէս տեսայ, անօրէնութիւն հերկողները Եւ անիրաւութիւն ցանողները նոյնը կը հնձեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 Как я видал, то оравшие нечестие и сеявшие зло пожинают его;
4:8 καθ᾿ κατα down; by ὃν ος who; what τρόπον τροπος manner; by means εἶδον οραω view; see τοὺς ο the ἀροτριῶντας αροτριαω plow τὰ ο the ἄτοπα ατοπος out of place; impertinent οἱ ο the δὲ δε though; while σπείροντες σπειρω sow αὐτὰ αυτος he; him ὀδύνας οδυνη pain θεριοῦσιν θεριζω harvest; reap ἑαυτοῖς εαυτου of himself; his own
4:8 כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָ֭אִיתִי ˈrāʔîṯî ראה see חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough אָ֑וֶן ʔˈāwen אָוֶן wickedness וְ wᵊ וְ and זֹרְעֵ֖י zōrᵊʕˌê זרע sow עָמָ֣ל ʕāmˈāl עָמָל labour יִקְצְרֻֽהוּ׃ yiqṣᵊrˈuhû קצר harvest
4:8. quin potius vidi eos qui operantur iniquitatem et seminant dolores et metunt eosOn the contrary, I have seen those who work iniquity, and sow sorrows, and reap them,
8. According as I have seen, they that plow iniquity, and sow trouble, reap the same.
4:8. In fact, I have instead seen those who work iniquity and who sow resentments, reap them,
4:8. Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
Even as I have seen, they that plow iniquity, and sow wickedness, reap the same:

4:8 Как я видал, то оравшие нечестие и сеявшие зло пожинают его;
4:8
καθ᾿ κατα down; by
ὃν ος who; what
τρόπον τροπος manner; by means
εἶδον οραω view; see
τοὺς ο the
ἀροτριῶντας αροτριαω plow
τὰ ο the
ἄτοπα ατοπος out of place; impertinent
οἱ ο the
δὲ δε though; while
σπείροντες σπειρω sow
αὐτὰ αυτος he; him
ὀδύνας οδυνη pain
θεριοῦσιν θεριζω harvest; reap
ἑαυτοῖς εαυτου of himself; his own
4:8
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָ֭אִיתִי ˈrāʔîṯî ראה see
חֹ֣רְשֵׁי ḥˈōrᵊšê חרשׁ plough
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וְ wᵊ וְ and
זֹרְעֵ֖י zōrᵊʕˌê זרע sow
עָמָ֣ל ʕāmˈāl עָמָל labour
יִקְצְרֻֽהוּ׃ yiqṣᵊrˈuhû קצר harvest
4:8. quin potius vidi eos qui operantur iniquitatem et seminant dolores et metunt eos
On the contrary, I have seen those who work iniquity, and sow sorrows, and reap them,
4:8. In fact, I have instead seen those who work iniquity and who sow resentments, reap them,
4:8. Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: They that plough iniquity - A proverbial form of speech drawn from nature. Whatever seed a man sows in the ground, he reaps the same kind; for every seed produces its like. Thus Solomon, Pro 22:8 : "He that soweth iniquity shall reap vanity." And St. Paul, Gal 6:7, Gal 6:8 : "Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he who soweth to the Spirit, shall of the Spirit reap life everlasting." And of the same nature is that other saying of the apostle, He that soweth sparingly, shall reap sparingly, Co2 9:6. The same figure is employed by the Prophet Hosea Hos 8:7 : They have sown the wind, and they shall reap the whirlwind; and Hos 10:12, Hos 10:13 : Sow to yourselves in righteousness; reap in mercy. Ye have ploughed wickedness; ye have reaped iniquity. The last sentence contains, not only the same image, but almost the same words as those used by Eliphaz. Our Lord expresses the same thing, in the following words: Mat 7:16-18 : Do men gather grapes of thorns, or figs of thistles? Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. So the Greeks: -
Ατης αρουρα θανατον εκκαρπιζεται.
Aesch. Ἑπτα επι Θηβαις, ver. 607.
"The field of iniquity produces the fruit of death."
Ὑβρις γαρ εξανθους εκαρπωσε σταχυν
Ατης, ὁθεν παγκλαυτον εξαμᾳ θερος.
IB. Περσαι, ver. 823.
"For oppression, when it springs,
Puts forth the blade of vengeance; and its fruit
Yields a ripe harvest of repentant wo."
- Potter.
The image is common every where because it is a universal law of nature.
Albert Barnes: Notes on the Bible - 1834
4:8: Even as I have seen - Eliphaz appeals to his own observation, that people who had led wicked lives were suddenly cut off. Instances of this kind he might doubtless have observed - as all may have done. But his inference was too broad when he concluded that all the wicked are punished in this manner. It is true that wicked people are thus cut off and perish; but it is not true that all the wicked are thus punished in this life, nor that any of the righteous are not visited with similar calamities. His reasoning was of a kind that is common in the world - that of drawing universal conclusions from premises that are too narrow to sustain them, or from too few carefully observed facts.
They that plow iniquity - This is evidently a proverbial expression; and the sense is, that as people sow they reap. If they sow wheat, they reap wheat; if barley, they reap barley; if tares, they reap tares. Thus, in Pro 22:8 :
"He that soweth iniquity shall reap also vanity."
So in Hos 8:7 :
"For they have sown the wind,
And they shall reap the whirlwind:
It hath no stalk; the bud shall yield no meal
If so be it yield, strangers shall swallow it up"
Thus, in the Persian adage:
"He that planteth thorns shall not gather roses."
Dr. Good.
So Aeschylus:
Ἄτης ἄρουρα Θάνατον ἐκκαρπίζεται.
Atē s aroura thanaton ekkarpizetai.
The field of wrong brings forth death as its fruit.
The meaning of Eliphaz is, that people who form plans of wickedness must reap appropriate fruits. They cannot expect that an evil life will produce ultimate happiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: they that plow: Psa 7:14-16; Pro 22:8; Jer 4:18; Hos 8:7, Hos 10:12, Hos 10:13; Co2 9:6; Gal 6:7, Gal 6:8
Job 4:9
Geneva 1599
4:8 Even as I have seen, they that (e) plow iniquity, and sow wickedness, reap the same.
(e) They who do evil cannot but receive evil.
John Gill
4:8 Even as I have seen,.... Here he goes about to prove, by his own experience, the destruction of wicked men; and would intimate, that Job was such an one, because of the ruin he was fallen into:
they that plow iniquity, and sow wickedness, reap the same; figurative expressions, denoting that such who devise iniquity in their hearts, form and plan schemes of it in their minds, signified by "plowing iniquity", and who were studious and diligent to put into practice what they devised; who took a great deal of pains to commit sin, and were constant at it, expressed by "sowing wickedness": these sooner or later eat the fruit of their doings, are punished in proportion to their crimes, even in this life, as well as hereafter, see Hos 8:7 Gal 6:7; though a Jewish commentator (b) observes, that the thought of sin is designed by the first phrase; the endeavour to bring it into action by the second; and the finishing of the work, or the actual commission of the evil, by the third; the punishment thereof being what is expressed in Job 4:9; the Targum applies this to the generation of the flood.
(b) R. Simeon Bar Tzemach.
John Wesley
4:8 Even - As thou hast never seen any example of a righteous man cut off, so I have seen many of wicked men cut off for their wickedness. They - They that designedly work wickedness, first preparing themselves for it, and then continuing to execute it, as husbandmen first plow the ground, and then cast in the feed. Reap - The fruit of their iniquity, the just punishment of it.
Robert Jamieson, A. R. Fausset and David Brown
4:8 they that plough iniquity . . . reap the same-- (Prov 22:8; Hos 8:7; Hos 10:13; Gal 6:7-8).
4:94:9: ՚Ի հրամանէ Տեառն կորիցեն. ՚ի հոգւոյ բարկութեան նորա սատակեսցին։
9 Կորչելու են Տիրոջ հրամանով, ոչնչացուելու զայրալից շնչից:
9 Աստուծոյ շունչէն կը կորսուին Ու անոր ռնգունքին արտաշնչումէն բնաջինջ կ’ըլլան։
Ի հրամանէ Տեառն`` կորիցեն, ի հոգւոյ բարկութեան նորա սատակեսցին:

4:9: ՚Ի հրամանէ Տեառն կորիցեն. ՚ի հոգւոյ բարկութեան նորա սատակեսցին։
9 Կորչելու են Տիրոջ հրամանով, ոչնչացուելու զայրալից շնչից:
9 Աստուծոյ շունչէն կը կորսուին Ու անոր ռնգունքին արտաշնչումէն բնաջինջ կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 от дуновения Божия погибают и от духа гнева Его исчезают.
4:9 ἀπὸ απο from; away προστάγματος προσταγμα lord; master ἀπολοῦνται απολλυμι destroy; lose ἀπὸ απο from; away δὲ δε though; while πνεύματος πνευμα spirit; wind ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him ἀφανισθήσονται αφανιζω obscure; hide
4:9 מִ mi מִן from נִּשְׁמַ֣ת nnišmˈaṯ נְשָׁמָה breath אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god יֹאבֵ֑דוּ yōvˈēḏû אבד perish וּ û וְ and מֵ mē מִן from ר֖וּחַ rˌûₐḥ רוּחַ wind אַפֹּ֣ו ʔappˈô אַף nose יִכְלֽוּ׃ yiḵlˈû כלה be complete
4:9. flante Deo perisse et spiritu irae eius esse consumptosPerishing by the blast of God, and consumed by the spirit of his wrath.
9. By the breath of God they perish, and by the blast of his anger are they consumed.
4:9. perishing by the breath of God, and being consumed by the wrath of his spirit.
4:9. By the blast of God they perish, and by the breath of his nostrils are they consumed.
By the blast of God they perish, and by the breath of his nostrils are they consumed:

4:9 от дуновения Божия погибают и от духа гнева Его исчезают.
4:9
ἀπὸ απο from; away
προστάγματος προσταγμα lord; master
ἀπολοῦνται απολλυμι destroy; lose
ἀπὸ απο from; away
δὲ δε though; while
πνεύματος πνευμα spirit; wind
ὀργῆς οργη passion; temperament
αὐτοῦ αυτος he; him
ἀφανισθήσονται αφανιζω obscure; hide
4:9
מִ mi מִן from
נִּשְׁמַ֣ת nnišmˈaṯ נְשָׁמָה breath
אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god
יֹאבֵ֑דוּ yōvˈēḏû אבד perish
וּ û וְ and
מֵ מִן from
ר֖וּחַ rˌûₐḥ רוּחַ wind
אַפֹּ֣ו ʔappˈô אַף nose
יִכְלֽוּ׃ yiḵlˈû כלה be complete
4:9. flante Deo perisse et spiritu irae eius esse consumptos
Perishing by the blast of God, and consumed by the spirit of his wrath.
4:9. perishing by the breath of God, and being consumed by the wrath of his spirit.
4:9. By the blast of God they perish, and by the breath of his nostrils are they consumed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: By the blast of God they perish - As the noxious and parching east wind blasts and destroys vegetation, so the wicked perish under the indignation of the Almighty.
Albert Barnes: Notes on the Bible - 1834
4:9: By the blast of God - That is, by the judgment of God. The figure is taken from the hot and fiery wind, which, sweeping over a field of grain, dries it up and destroys it. In like manner Eliphaz says the wicked perish before God.
And by the breath of his nostrils - By his anger. The Scripture often speaks of breathing out indignation and wrath; Act 9:1; Psa 27:12; Sa2 22:16; Psa 18:15; Psa 33:6; notes at Isa 11:4; notes at Isa 30:28; notes at Isa 33:11. The figure was probably taken from the violent breathing which is evinced when the mind is under any strong emotion, especially anger. It refers here to any judgment by which God cuts off the wicked, but especially to sudden calamity - like a tempest or the pestilence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: the blast: Exo 15:8, Exo 15:10; Kg2 19:7; Psa 18:15
by the breath of his nostrils: that is, by his anger, Job 1:19, Job 15:30; Isa 11:4, Isa 30:33; Th2 2:8; Rev 2:16
Job 4:10
Geneva 1599
4:9 By the (f) blast of God they perish, and by the breath of his nostrils are they consumed.
(f) He shows that God needs no great preparation to destroy his enemies: for he can do it with the blast of his mouth.
John Gill
4:9 By the blast of God they perish,.... They and their works, the ploughers, sowers, and reapers of iniquity; the allusion is to the blasting of corn by the east wind, or by mildew, &c. having used the figures of ploughing and sowing before; and which is as soon and as easily done as corn, or anything else, is blasted in the above manner; and denotes the sudden and easy destruction of wicked men by the power of God, stirred up by his wrath and indignation, because of their sins; who when he blows a blast on their persons, substance, and families, they perish at once:
and by the breath of his nostrils are they consumed; meaning his wrath and anger, which is like a stream of brimstone, and kindles a fire on the wicked, which are as fuel to it, and are soon consumed by it; the allusion is to breath in a man's nostrils, and the heat of his wrath and fury discovered thereby: some think this refers to Job's children being destroyed by the wind, see Is 11:4.
John Wesley
4:9 The blast - Of his nostrils, as it follows; by his anger, which in men shews itself, in the nostrils, by hot and frequent breathings there, by a secret, but mighty judgment of God, they are blown away as chaff by the wind.
Robert Jamieson, A. R. Fausset and David Brown
4:9 breath of his nostrils--God's anger; a figure from the fiery winds of the East (Job 1:16; Is 5:25; Ps 18:8, Ps 18:15).
4:104:10: Զօրութիւն առիւծու, գոչիւն մատակ առիւծու, պերճութիւն վիշապաց՝ շիջա՛ւ։
10 Հանգել են զօրութիւնն առիւծի, գոչիւնը էգ առիւծի[6] եւ պերճութիւնը վիշապների:[6] 6. Եբրայերէն՝ Փշրուել են առիւծի կորիւնների ժանիքները:
10 Անիկա կը խափանէ առիւծին մռնչիւնը եւ մռնչող առիւծին ձայնը Ու կորիւններուն ակռաները կը կոտրտուին։
[52]Զօրութիւն առիւծու, գոչիւն մատակ առիւծու, [53]պերճութիւն վիշապաց` շիջաւ:

4:10: Զօրութիւն առիւծու, գոչիւն մատակ առիւծու, պերճութիւն վիշապաց՝ շիջա՛ւ։
10 Հանգել են զօրութիւնն առիւծի, գոչիւնը էգ առիւծի[6] եւ պերճութիւնը վիշապների:
[6] 6. Եբրայերէն՝ Փշրուել են առիւծի կորիւնների ժանիքները:
10 Անիկա կը խափանէ առիւծին մռնչիւնը եւ մռնչող առիւծին ձայնը Ու կորիւններուն ակռաները կը կոտրտուին։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 Рев льва и голос рыкающего {умолкает}, и зубы скимнов сокрушаются;
4:10 σθένος σθενος lion φωνὴ φωνη voice; sound δὲ δε though; while λεαίνης λεαινα though; while δρακόντων δρακων dragon ἐσβέσθη σβεννυμι extinguish; quench
4:10 שַׁאֲגַ֣ת šaʔᵃḡˈaṯ שְׁאָגָה roaring אַ֭רְיֵה ˈʔaryē אַרְיֵה lion וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound שָׁ֑חַל šˈāḥal שַׁחַל young lion וְ wᵊ וְ and שִׁנֵּ֖י šinnˌê שֵׁן tooth כְפִירִ֣ים ḵᵊfîrˈîm כְּפִיר young lion נִתָּֽעוּ׃ nittˈāʕû נתע break
4:10. rugitus leonis et vox leaenae et dentes catulorum leonum contriti suntThe roaring of the lion, and the voice of the lioness, and the teeth of the whelps of lions, are broken:
10. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
4:10. The roaring of the lion, and the voice of the lioness, and the teeth of young lions have been worn away.
4:10. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken:

4:10 Рев льва и голос рыкающего {умолкает}, и зубы скимнов сокрушаются;
4:10
σθένος σθενος lion
φωνὴ φωνη voice; sound
δὲ δε though; while
λεαίνης λεαινα though; while
δρακόντων δρακων dragon
ἐσβέσθη σβεννυμι extinguish; quench
4:10
שַׁאֲגַ֣ת šaʔᵃḡˈaṯ שְׁאָגָה roaring
אַ֭רְיֵה ˈʔaryē אַרְיֵה lion
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
שָׁ֑חַל šˈāḥal שַׁחַל young lion
וְ wᵊ וְ and
שִׁנֵּ֖י šinnˌê שֵׁן tooth
כְפִירִ֣ים ḵᵊfîrˈîm כְּפִיר young lion
נִתָּֽעוּ׃ nittˈāʕû נתע break
4:10. rugitus leonis et vox leaenae et dentes catulorum leonum contriti sunt
The roaring of the lion, and the voice of the lioness, and the teeth of the whelps of lions, are broken:
4:10. The roaring of the lion, and the voice of the lioness, and the teeth of young lions have been worn away.
4:10. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Гибель целой семьи львов представляет, по мнению экзегетов, намек на судьбу семейства Иова.
Adam Clarke: Commentary on the Bible - 1831
4:10: The roaring of the lion - By the roaring lion, fierce lion, old lion, stout lion, and lion's whelps, tyrannous rulers of all kinds are intended. The design of Eliphaz in using these figures is to show that even those who are possessed of the greatest authority and power - the kings, rulers, and princes of the earth - when they become wicked and oppressive to their subjects are cast down, broken to pieces, and destroyed, by the incensed justice of the Lord; and their whelps - their children and intended successors, scattered without possessions over the face of the earth.
Albert Barnes: Notes on the Bible - 1834
4:10: The roaring of the lion - This is evidently a continuation of the argument in the preceding verses, and Eliphaz is stating what had occurred under his own observation. The expressions have much of a proverbial cast, and are designed to convey in strong poetic language what he supposed usually occurred. There can be no reasonable doubt here that he refers to men in these verses, for
(1) It is not true that the lion is destroyed in this manner. No more frequent calamity comes upon him than upon other animals, and perhaps he is less frequently overcome than others.
(2) Such a supposition only would make the remarks of Eliphaz pertinent to his argument. He is speaking of the divine government in regard to wicked people, and he uses this language to convey the idea that they are often destroyed.
(3) It is common in the Scriptures, as in all Oriental writings, and indeed in Greek and Roman poetry, to compare unjust, cruel, and rapacious men with wild animals; see the notes at isa 11; compare Psa 10:9; Psa 58:6.
Eliphaz, therefore, here by the use of the words rendered lion, means to say that men of savage temper, and cruel dispositions, and untamed ferocity, were cut off by the judgments of God. It is remarkable that he employs so many words to designate the lion in these two verses. No less than five are employed, all of them probably denoting originally some special and striking characteristics of the lion. It is also an illustration of the copiousness of the Hebrew language in this respect, and is a specimen of the custom of speaking in Arabia. The Arabic language is so copious that the Arabs boast that they have four hundred terms by which to designate the lion. A large part of them are, indeed, figurative expressions, derived from some quality of the animal, but they show a much greater copiousness in the language than can be found in Western dialects. The words used here by Eliphaz are about all the terms by which the "lion" is designated in the Scriptures. They are אריה 'aryê h, שׁחל shachal, כפיר kephı̂ yr, לישׁ layı̂ sh, and לביא lâ bı̂ y'. The word שׁחץ shachats elations, pride, is given to the lion, ; , from his proud gait; and perhaps the word אריאל 'ă rı̂ y'ê l, Sa1 17:10; Ch1 11:22. But Eliphaz has exhausted the usual epithets of the lion in the Hebrew language. It may be of some interest to inquire, in a few words, into the meaning of those which he has used.
The roaring of the lion - The word used here (אריה 'aryê h) or in a more usual form (ארי 'ă rı̂ y), is from, ארה 'â râ h, to pull, to pluck, and is probably given to the lion as the puller in pieces, on account of the mode in which he devours his prey, Bochart, however, contends that the name is not from, ארה, because, says he, the lion does not bite or crop his food like grass, which, he says, the word properly means, but is from the verb ראה râ'â h, to see, because, says he, the lion is the most keen-sighted of the animals; or rather from the fire of his eyes - the terror which the glance of his eye inspires. So the Greeks derive the word lion, λέοντα leonta, from λάω laō, to see. See Beehart, Hieroz. Lib. iii. c. 1, p. 715.
The voice of the fierce lion - The word here translated "fierce lion" (שׁחל shı̂ chal) is from שׁחל shachal, to roar, and hence, given for an obvious reason to a lion. Bochart understands by it the swarthy lion of Syria; the lion which the Arabians call adlamon. This lion, says he, is dark and dingy. The usual color of the lion is yellow, but Oppian says that the lion in Aethiopia is sometimes found of a dark color, μελανόχροος melanochroos; see Bochart, Hieroz. Lib. i. c. 1, p. 717, 718.
The teeth of the young lions - The word used here, כפיר kephı̂ yr, means a "young lion already weaned, and beginning to hunt for prey." - Gesenius. It thus differs from the גוּר gû r, which means a whelp, still under the care of the dam; see Eze 19:2-3; compare Bochart, Hieroz. Lib. iii. c. 1, p. 714. Some expression is here evidently to be understood that shall be applicable to the voice, or the roaring of the lion. Noyes supplies the words, "are silenced." The words "are broken" can be applicable only to the teeth of the young lions. It is unnatural to say that the "roaring" and the "voice" are broken. The sense is, that the lion roars in vain, and that calamity and destruction come notwithstanding his growl; and as applied to men, it means that men who resemble the lion are disappointed and punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: the teeth: Job 29:17; Psa 3:7, Psa 57:4, Psa 58:6; Pro 30:14
Job 4:11
Geneva 1599
4:10 The roaring of the (g) lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
(g) Though men according to their office do not punish tyrants (whom for their cruelty he compares to lions, and their children to their whelps) yet God is able and his justice will punish them.
John Gill
4:10 The roaring of the lion, and the voice of the fierce lion,.... Which Aben Ezra interprets of God himself, who is compared to a lion; who not only by his voice terrifies, but in his wrath tears the wicked in pieces, and destroys them, and so is a continuation of the preceding account; and others, as R. Moses and R. Jonah, whom he mentions, take this to be a continuation of the means and methods by which God destroys wicked men sometimes, namely, by beasts of prey; this being one of his sore judgments he threatens men with, and inflicts upon men, see Lev 26:22; and in this they are followed by some Christian interpreters, who render the words "at" or "by the roaring of the lion, and by the voice of the fierce lion, by the teeth of the young lions" (c), they the wicked "are broken", ground to pieces, and utterly destroyed; but it is better, with Jarchi, Ben Gersom, and others, to understand it of kings and princes, of the mighty ones of the earth, tyrannical and oppressive rulers and governors; comparable to lions of different ages; because of their grandeur and greatness, their power and might, their cruelty and oppression in each of their different capacities; signifying, that these do not escape the righteous judgments of God: the Targum interprets the roaring of the lion of Esau, and the voice of the fierce lion of Edom; and another Jewish writer (d) of Nimrod, the first tyrant and oppressor, the mighty hunter before the Lord; but these are too particular; wicked men in power and authority in general are here, and in the following clauses, intended, see Jer 4:7 Ti2 4:17; and the sense is, that such ploughers and sowers of iniquity as are like to fierce and roaring lions are easily and quickly destroyed by the Lord:
and the teeth of the young lions are broken: the power of such mighty ones to do mischief is taken away from them, and they and their families are brought to ruin; the teeth of lions are very strong in both jaws; they have fourteen teeth, four incisors or cutters, four canine or dog teeth, six molars or grinders.
(c) "Rugitu leonis et voce ferocis leonis", &c. Junius & Tremellius, Piscator; so some in R. Someon Bar Tzemach. (d) R. Obadiah Sephorno.
John Wesley
4:10 The roaring - Nor can they escape, even were they strong as lions, yea, as the strongest and fiercest of them. Broken - Which is true literally; the lions when taken having most commonly their teeth broken, as ancient and modern writers relate. But this is meant of powerful tyrants, who are fitly compared to lions, Ezek 32:2, Ezek 38:13, who though for a time they persecute and oppress other men, yet in due time they are restrained, and broken, and crushed in pieces by the mighty power of God. Possibly he may secretly accuse Job, or his children, that being persons of great wealth and power, they had abused it to ruin their neighbours, and therefore were justly cut off.
Robert Jamieson, A. R. Fausset and David Brown
4:10 lion--that is, wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength (Ps 58:6; Ti2 4:17). Five different Hebrew terms here occur for "lion." The raging of the lion (the tearer), and the roaring of the bellowing lion and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion, the whelps of the lioness (not the stout lion, as in English Version) [BARNES and UMBREIT]. The various phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife, and children, may be hinted at by the lion, lioness, and whelps. The one verb, "are broken," does not suit both subjects; therefore, supply "the roaring of the bellowing lion is silenced." The strong lion dies of want at last, and the whelps, torn from the mother, are scattered, and the race becomes extinct.
4:114:11: Մրջիւնառեւծն սատակեցաւ առ ՚ի չգոյէ՛ կերակրոյ. կորիւնք առիւծու լքի՛ն զմիմեանս[9104]։ [9104] Ոմանք. Եւ ՚ի չգոյէ կերակրոյ՝ կորիւնք առիւ՛՛։ Ոսկան. Կորիւնք առիւծուց։
11 Սատկել է մրջնառիւծը՝ կեր չլինելուց. իրար են լքել կորիւններն առիւծի:
11 Առիւծը առանց որսի կը կորսուի Ու մատակ առիւծին կորիւնները կը ցրուին։
Մրջնառեւծն`` սատակեցաւ առ ի չգոյէ կերակրոյ, կորիւնք առիւծու լքին զմիմեանս:

4:11: Մրջիւնառեւծն սատակեցաւ առ ՚ի չգոյէ՛ կերակրոյ. կորիւնք առիւծու լքի՛ն զմիմեանս[9104]։
[9104] Ոմանք. Եւ ՚ի չգոյէ կերակրոյ՝ կորիւնք առիւ՛՛։ Ոսկան. Կորիւնք առիւծուց։
11 Սատկել է մրջնառիւծը՝ կեր չլինելուց. իրար են լքել կորիւններն առիւծի:
11 Առիւծը առանց որսի կը կորսուի Ու մատակ առիւծին կորիւնները կը ցրուին։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 могучий лев погибает без добычи, и дети львицы рассеиваются.
4:11 μυρμηκολέων μυρμηκολεων from; by τὸ ο the μὴ μη not ἔχειν εχω have; hold βοράν βορα though; while λεόντων λεων lion ἔλιπον λειπω leave; remain ἀλλήλους αλληλων one another
4:11 לַ֭יִשׁ ˈlayiš לַיִשׁ lion אֹבֵ֣ד ʔōvˈēḏ אבד perish מִ mi מִן from בְּלִי־ bbᵊlî- בְּלִי destruction טָ֑רֶף ṭˈāref טֶרֶף prey וּ û וְ and בְנֵ֥י vᵊnˌê בֵּן son לָ֝בִ֗יא ˈlāvˈî לָבִיא lion יִתְפָּרָֽדוּ׃ yiṯpārˈāḏû פרד divide
4:11. tigris periit eo quod non haberet praedam et catuli leonis dissipati suntThe tiger hath perished for want of prey, and the young lions are scattered abroad.
11. The old lion perisheth for lack of prey, and the whelps of the lioness are scattered abroad.
4:11. The tiger has perished because it does not have prey, and the young lions have been scattered.
4:11. The old lion perisheth for lack of prey, and the stout lion’s whelps are scattered abroad.
The old lion perisheth for lack of prey, and the stout lion' s whelps are scattered abroad:

4:11 могучий лев погибает без добычи, и дети львицы рассеиваются.
4:11
μυρμηκολέων μυρμηκολεων from; by
τὸ ο the
μὴ μη not
ἔχειν εχω have; hold
βοράν βορα though; while
λεόντων λεων lion
ἔλιπον λειπω leave; remain
ἀλλήλους αλληλων one another
4:11
לַ֭יִשׁ ˈlayiš לַיִשׁ lion
אֹבֵ֣ד ʔōvˈēḏ אבד perish
מִ mi מִן from
בְּלִי־ bbᵊlî- בְּלִי destruction
טָ֑רֶף ṭˈāref טֶרֶף prey
וּ û וְ and
בְנֵ֥י vᵊnˌê בֵּן son
לָ֝בִ֗יא ˈlāvˈî לָבִיא lion
יִתְפָּרָֽדוּ׃ yiṯpārˈāḏû פרד divide
4:11. tigris periit eo quod non haberet praedam et catuli leonis dissipati sunt
The tiger hath perished for want of prey, and the young lions are scattered abroad.
4:11. The tiger has perished because it does not have prey, and the young lions have been scattered.
4:11. The old lion perisheth for lack of prey, and the stout lion’s whelps are scattered abroad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:11: The old lion perisheth - In this and the preceding verse the word lion occurs five times; and in the original the words are all different: -
1. אריה aryeh, from ארה arah, to tear off.
2. שחל shachal, which as it appears to signify black or dark, may mean the black lion, which is said to be found in Ethiopia and India.
3. כפיר kephir, a young lion, from כפר caphar, to cover, because he is said to hide himself in order to surprise his prey, which the old one does not.
4. ליש lavish, from לש lash, to knead, trample upon; because of his method of seizing his prey.
5. לביא labi, from לבא laba, to suckle with the first milk; a lioness giving suck; at which time they are peculiarly fierce.
All these words may point out some quality of the lion; and this was probably the cause why they were originally given: but it is likely that, in process of time, they served only to designate the beast, without any particular reference to any of his properties. We have one and the same idea when we say the lion, the king of beasts, the monarch of the forest, the most noble of quadrupeds, etc.
Albert Barnes: Notes on the Bible - 1834
4:11: The old lion - The word used here, לישׁ layı̂ sh, denotes a lion, "so called," says Gesenius," from his strength and bravery," or, according to Urnbreit, the lion in the strength of his old ago; see an examination of the word in Bochart, Hieroz. P. i. Lib. iii. c. 1, p. 720.
Perisheth for lack of prey - Not withstanding his strength and power. That is, such a thing sometimes occurs. Eliphaz could not maintain that it always happened. The meaning seems to be, that as the strength of the lion was no security that he would not perish for want, so it was with men who resembled the lion in the strength of mature age.
And the stout lion's whelps - The word here rendered "stout lion," לביא lâ bı̂ y', is probably derived from the obsolete root לבא lâ bâ', "to roar," and it is given to the lion on account of his roaring. Bochart, Hieroz. P. i. Lib. iii. c. 1. p. 719, supposes that the word means a lioness. These words complete the description of the lion, and the sense is, that the lion in no condition, or whatever name indicative of strength might be given to it, bad power to resist God when he came forth for its destruction. Its roaring, its strength, its teeth, its rage, were all in vain.
Are scattered abroad - That is, when the old lion is destroyed, the young ones flee, and are unable to offer resistance. So it is with men. When the divine judgments come upon them, they have no power to make successful resistance. God has them under control, and he comes forth at his pleasure to restrain and subdue them, as he does the wild beasts of the desert, though so fearful and formidable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: old lion: Job 38:39; Gen 49:9; Num 23:24, Num 24:9; Psa 7:2; Jer 4:7; Hos 11:10; Ti2 4:17
perisheth: Psa 34:10
the stout: Job 1:19, Job 8:3, Job 8:4, Job 27:14, Job 27:15
Job 4:12
John Gill
4:11 The old lion perisheth for lack of prey,.... Or rather "the stout" and "strong lion" (e), that is most able to take the prey, and most skilful at it, yet such shall perish for want of it; not so much for want of finding it, or of power to seize it, as of keeping it when got, it being taken away from him; signifying, that God oftentimes in his providence takes away from cruel oppressors what they have got by oppression, and so they are brought into starving and famishing circumstances. The Septuagint render the word by "myrmecoleon", or the "ant lion", which Isidore (f) thus describes;"it is a little animal, very troublesome to ants, which hides itself in the dust, and kills the ants as they carry their corn; hence it is called both a lion and an ant, because to other animals is as an ant, and to the ants as a lion,''and therefore cannot be the lion here spoken of; though Strabo (g) and Aelianus (h) speak of lions in Arabia and Babylon called ants, which seem to be a species of lions, and being in those countries, might be known to Eliphaz. Megasthenes (i) speaks of ants in India as big as foxes, of great swiftness, and get their living by hunting:
and the stout lion's whelps are scattered abroad; or "the whelps of the lioness" (k), these are scattered from the lion and lioness, and from one another, to seek for food, but in vain; the Targum applies this to Ishmael, and his posterity; Jarchi, and others, to the builders of Babel, said to be scattered, Gen 11:8; rather reference may be had to the giants, the men of the old world, who filled the earth with violence, which was the cause of the flood being brought upon the world of the ungodly. Some think that Eliphaz has a regard to Job in all this, and that by the "fierce lion" he designs and describes Job as an oppressor and tyrant, and by the "lioness" his wife, and by the "young lions" and "lion's whelps" his children; and indeed, though he may not directly design him, yet he may obliquely point at him, and suggest that he was like to the men he had in view, and compares to these creatures, and therefore his calamities righteously came upon him.
(e) "leo major", Pagninus, Montanus, Mercerus, Schmidt; "leo strenuns et fortis", Michaelis; "robustior leo", Schultens. (f) Origin. l. 12. c. 3. (g) Geograph. l. 16. p. 533. (h) De Animal. l. 7. c. 47. & l. 17. c. 42. (i) Apud Strabo, l. 15. p. 485. (k) "filii leaenae", Bochart, Schultens.
John Wesley
4:11 Scattered - Gone from their dens several ways to hunt for prey, and can find none.
4:124:12: Եթէ է՛ր տակաւին բա՛ն ճշմարիտ եղեալ ՚ի խօսս քո, ո՛չ ինչ յայդպիսեաց չար պատահէր քեզ։ Ուրեմն ո՞չ ընդունիցին ունկն իմ հրաշակերտս ՚ի նմանէ,
12 Եթէ քո խօսքերում դեռ ճշմարիտ բան գոյութիւն ունենար, այդպիսի չար բաներ քեզ չէին պատահի: Ուրեմն ականջն իմ չի՞ ընդունելու հրաշակերտ բաներ նրանից:
12 Ինծի գաղտուկ կերպով խօսք մը ըսուեցաւ Ու անոր շշունչը ականջս հասաւ։
[54]Եթէ էր տակաւին բան ճշմարիտ եղեալ ի խօսս քո, ոչ ինչ յայդպիսեաց չար պատահէր քեզ: Ուրեմն ո՞չ ընդունիցի ունկն իմ հրաշակերտս ի նմանէ:

4:12: Եթէ է՛ր տակաւին բա՛ն ճշմարիտ եղեալ ՚ի խօսս քո, ո՛չ ինչ յայդպիսեաց չար պատահէր քեզ։ Ուրեմն ո՞չ ընդունիցին ունկն իմ հրաշակերտս ՚ի նմանէ,
12 Եթէ քո խօսքերում դեռ ճշմարիտ բան գոյութիւն ունենար, այդպիսի չար բաներ քեզ չէին պատահի: Ուրեմն ականջն իմ չի՞ ընդունելու հրաշակերտ բաներ նրանից:
12 Ինծի գաղտուկ կերպով խօսք մը ըսուեցաւ Ու անոր շշունչը ականջս հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 И вот, ко мне тайно принеслось слово, и ухо мое приняло нечто от него.
4:12 εἰ ει if; whether δέ δε though; while τι τις anyone; someone ῥῆμα ρημα statement; phrase ἀληθινὸν αληθινος truthful; true ἐγεγόνει γινομαι happen; become ἐν εν in λόγοις λογος word; log σου σου of you; your οὐθὲν ουδεις no one; not one ἄν αν perhaps; ever σοι σοι you τούτων ουτος this; he κακὸν κακος bad; ugly ἀπήντησεν απανταω meet; plead πότερον ποτερος whether οὐ ου not δέξεταί δεχομαι accept; take μου μου of me; mine τὸ ο the οὖς ους ear ἐξαίσια εξαισος from; by αὐτοῦ αυτος he; him
4:12 וְ֭ ˈw וְ and אֵלַי ʔēlˌay אֶל to דָּבָ֣ר dāvˈār דָּבָר word יְגֻנָּ֑ב yᵊḡunnˈāv גנב steal וַ wa וְ and תִּקַּ֥ח ttiqqˌaḥ לקח take אָ֝זְנִ֗י ˈʔoznˈî אֹזֶן ear שֵׁ֣מֶץ šˈēmeṣ שֵׁמֶץ [uncertain] מֶֽנְהֽוּ׃ mˈenhˈû מִן from
4:12. porro ad me dictum est verbum absconditum et quasi furtive suscepit auris mea venas susurri eiusNow there was a word spoken to me in private, and my ears by stealth, as it were, received the veins of its whisper.
12. Now a thing was secretly brought to me, and mine ear received a whisper thereof.
4:12. Furthermore, a word was spoken to me in secret, and, as if by theft, my ears received the pulse of its whisper.
4:12. Now a thing was secretly brought to me, and mine ear received a little thereof.
Now a thing was secretly brought to me, and mine ear received a little thereof:

4:12 И вот, ко мне тайно принеслось слово, и ухо мое приняло нечто от него.
4:12
εἰ ει if; whether
δέ δε though; while
τι τις anyone; someone
ῥῆμα ρημα statement; phrase
ἀληθινὸν αληθινος truthful; true
ἐγεγόνει γινομαι happen; become
ἐν εν in
λόγοις λογος word; log
σου σου of you; your
οὐθὲν ουδεις no one; not one
ἄν αν perhaps; ever
σοι σοι you
τούτων ουτος this; he
κακὸν κακος bad; ugly
ἀπήντησεν απανταω meet; plead
πότερον ποτερος whether
οὐ ου not
δέξεταί δεχομαι accept; take
μου μου of me; mine
τὸ ο the
οὖς ους ear
ἐξαίσια εξαισος from; by
αὐτοῦ αυτος he; him
4:12
וְ֭ ˈw וְ and
אֵלַי ʔēlˌay אֶל to
דָּבָ֣ר dāvˈār דָּבָר word
יְגֻנָּ֑ב yᵊḡunnˈāv גנב steal
וַ wa וְ and
תִּקַּ֥ח ttiqqˌaḥ לקח take
אָ֝זְנִ֗י ˈʔoznˈî אֹזֶן ear
שֵׁ֣מֶץ šˈēmeṣ שֵׁמֶץ [uncertain]
מֶֽנְהֽוּ׃ mˈenhˈû מִן from
4:12. porro ad me dictum est verbum absconditum et quasi furtive suscepit auris mea venas susurri eius
Now there was a word spoken to me in private, and my ears by stealth, as it were, received the veins of its whisper.
4:12. Furthermore, a word was spoken to me in secret, and, as if by theft, my ears received the pulse of its whisper.
4:12. Now a thing was secretly brought to me, and mine ear received a little thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
12-21. Для сообщения своему взгляду большей убедительности, авторитетности Елифаз ссылается на бывшее ему откровение, описывая сначала форму, в которой оно было сообщено (ст. 12), затем время получения (ст. 13), испытанное при этом состояние (ст. 14-16) и, наконец, самое содержание (ст. 17-21).

12-13. Сообщенное в форме шепота (евр. "семец", переданное в синодальном чтении выражением "нечто", Симмах переводит "yiqurismoV", Вульгата - "sussurus" - "шелест", "шепот") и проникшее в душу Елифаза помимо его сознания и воли ("тайно принеслось слово", в буквальном переводе: "ко мне прокралось слово"), откровение было получено им "среди размышлений о ночных видениях". Еврейское "бишифим", чему соответствует синодальное "среди размышлений", собственно значит "ветви", "разветвления", по отношению к душевной деятельности "перепутывающиеся мысли", "сумятицу мыслей" (Дильман). Откровение падало на то время, когда Елифаз пробудился с душою, смущенною беспокойными мыслями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Now a thing was secretly brought to me, and mine ear received a little thereof. 13 In thoughts from the visions of the night, when deep sleep falleth on men, 14 Fear came upon me, and trembling, which made all my bones to shake. 15 Then a spirit passed before my face; the hair of my flesh stood up: 16 It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, 17 Shall mortal man be more just than God? shall a man be more pure than his maker? 18 Behold, he put no trust in his servants; and his angels he charged with folly: 19 How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? 20 They are destroyed from morning to evening: they perish for ever without any regarding it. 21 Doth not their excellency which is in them go away? they die, even without wisdom.
Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, ch. xxxiii. 15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (2 Cor. i. 4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, 2 Pet. i. 19. Observe,
I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him. 1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Ps. xxv. 14. As the evil spirit often steals good words out of the heart (Matt. xiii. 19), so the good Spirit sometimes steals good words into the heart, or ever we are aware. 2. He received a little thereof, v. 12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! ch. xxvi. 14. We know but in part, 1 Cor. xiii. 12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived. 3. It was brought to him in the visions of the night (v. 13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Ps. iv. 4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, ch. xxxiii. 14, 15. 4. It was prefaced with terrors: Fear came upon him, and trembling, v. 14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.
II. The messenger by whom it was sent--a spirit, one of the good angels, who are employed not only as the ministers of God's providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (v. 15, 16), 1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad. 2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them. 3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Dan. vii. 28; x. 8, 9.
III. The message itself. Before it was delivered there was silence, profound silence, v. 16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (v. 17): "Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!" 1. Some think that Eliphaz aims hereby to prove that Job's great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: "If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined." 2. I rather think it is only a reproof of Job's murmuring and discontent: "Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh, mortal and miserable man, be so insolent; nay, shall Geber, the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?" Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Ps. xciv. 9, 10.
IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the following verses to be spoken in vision. It comes all to one.
1. He shows how little the angels themselves are in comparison with God, v. 18. Angels are God's servants, waiting servants, working servants; they are his ministers (Ps. civ. 4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. He never made them his confidants, or of his cabinet-council, Matt. xxiv. 36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, 2 Chron. xvi. 9. See this phrase, ch. xxxix. 11. Some give this sense of it: "So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them." (2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels (in angelis suis non ponet gloriationem) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.
2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.
(1.) Look upon man in his life, and he is very mean, v. 19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one's fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Hos. v. 12-14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?
(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, v. 20, 21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), v. 20. They perish for ever because they regard not God and their duty; they consider not their latter end, Lam. i. 9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.
Adam Clarke: Commentary on the Bible - 1831
4:12: Now a thing was secretly brought to me - To give himself the more authority, he professes to have received a vision from God, by which he was taught the secret of the Divine dispensations in providence; and a confirmation of the doctrine which he was now stating to Job; and which he applied in a different way to what was designed in the Divine communication.
Mine ear received a little thereof - Mr. Good translates, "And mine ear received a whisper along with it." The apparition was the general subject; and the words related etc., were the whispers which he heard when the apparition stood still.
Albert Barnes: Notes on the Bible - 1834
4:12: Now a thing - To confirm his views, Eliphaz appeals to a vision of a most remarkable character which he says he had had on some former occasion on the very point under consideration. The object of the vision was, to show that mortal man could not be more just than God, and that such was the purity of the Most High, that he put no confidence comparatively even in the angels. The design for which this is introduced here is, evidently, to reprove what he deemed the unfounded self-confidence of Job. He supposed that he had been placing an undue reliance on his own integrity; that he had not a just view of the infinite holiness of God, and had not been aware of the true state of his own heart. The highest earthly excellency, is the meaning of Eliphaz, fades away before God, and furnishes no ground for self-reliance. It is so imperfect, so feeble, so far from what it should be, that it is no wonder that a God so holy and exalted should disregard it: He designed also, by describing this vision, to reprove Job for seeming to be more wise than his Maker in arraigning him for his dealings, and uttering the language of complaint. The word "thing" here means a word (Hebrew), a communication, a Rev_elation.
Was secretly brought to me - Margin, "by stealth." The Hebrew word (גנב gâ nab) means "to steal," to take away by stealth, or secretly. Here it means, that the oracle was brought to him as it were by stealth. It did not come openly and plainly, but in secrecy and silence - as a thief approaches a dwelling. An expression similar to this occurs in Lucian, in Amor. p. 884, as quoted by Schultens, κλεπτομένη λαλιὰ καί ψιθυρισμός kleptomenē lalia kai psithurismos.
And mine ear received a little thereof - Dr. Good translates this, "And mine ear received a whisper along with it." Noyes, "And mine ear caught a whisper thereof." The Vulgate, "And my ear received secretly the pulsations of its whisper" - venas susurri ejus. The word rendered "a little," שׁמץ shemets, occurs only here and in , where it is also rendered little. It means, according to Gesenius, a transient sound rapidly uttered and swiftly passing away. Symm. ψιθυρισμός psithurismos - a whisper. According to Castell, it means a sound confused and feeble, such as one receives when a man is speaking in a hurried manner, and when he cannot catch all that is said. This is probably the sense here. Eliphaz means to say that he did not get all that might have been said in the vision. It occurred in such circumstances, and what was said was delivered in such a manner, that he did not hear it all distinctly.
But he beard an important sentiment, which he proceeds to apply to the case of Job. - It has been made a question whether Eliphaz really had such a vision, or whether he only supposed such a case, and whether the whole representation is not poetic. The fair construction is, that he had had such a vision. In such a supposition there is nothing inconsistent with the mode in which the will of God was made known in ancient times; and in the sentiments uttered there is nothing inconsistent with what might have been spoken by a celestial visitant on such an occasion. All that was spoken was in accordance with the truth everywhere Rev_ealed in the Scriptures, though Eliphaz perverted it to prove that Job was insincere and hypocritical. The general sentiment in the oracle was, that man was not pure and holy compared with his Maker; that no one was free from guilt in his sight; that there was no virtue in man in which God could put entire confidence; and that, therefore, all were subjected to trials and to death. But this general sentiment he proceeds to apply to Job, and regards it as teaching, that since he was overwhelmed with such special afflictions, there must have been some secret sin of which he was guilty, which was the cause of his calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: a thing: Psa 62:11
secretly: Heb. by stealth
a little: Co1 13:12
Job 4:13
Carl Friedrich Keil and Franz Delitzsch
4:12
12 And a word reached me stealthily,
And my ear heard a whisper thereof.
13 In the play of thought, in visions of the night,
When deep sleep falleth on men,
14 Fear came upon me, and trembling;
And it caused the multitude of my bones to quake with fear.
15 And a breathing passed over my face;
16 It stood there, and I discerned not its appearance:
An image was before my eyes;
A gentle murmur, and I heard a voice.
The fut. יגגּב, like Judg 2:1; Ps 80:9, is ruled by the following fut. consec.: ad me furtim delatum est (not deferebatur). Eliphaz does not say אלי ויגנּב (although he means a single occurrence), because he desires, with pathos, to put himself prominent. That the word came to him so secretly, and that he heard only as it were a whisper (שׁמץ, according to Arnheim, in distinction from שׁמע, denotes a faint, indistinct impression on the ear), is designed to show the value of such a solemn communication, and to arouse curiosity. Instead of the prosaic ממּנוּ, we find here the poetic pausal-form מנהוּ expanded from מנּוּ, after the form מנּי, Job 21:16; Ps 18:23. מן is partitive: I heard only a whisper, murmur; the word was too sacred and holy to come loudly and directly to his ear. It happened, as he lay in the deep sleep of night, in the midst of the confusion of thought resulting from nightly dreams. שׂעפּים (from שׂעיף, branched) are thoughts proceeding like branches from the heart as their root, and intertwining themselves; the מן which follows refers to the cause: there were all manner of dreams which occasioned the thoughts, and to which they referred (comp. Job 33:15); תּרדּמה, in distinction from שׁנה, sleep, and תּנוּמה, slumber, is the deep sleep related to death and ecstasy, in which man sinks back from outward life into the remotest ground of his inner life. In Job 4:14, קראני, from קרא = קרה, to meet (Ges. 75, 22), is equivalent to קרני (not קרני, as Hirz., first edition, wrongly points it; comp. Gen 44:29). The subject of הפחיד is the undiscerned ghostlike something. Eliphaz was stretched upon his bed when רוּח, a breath of wind, passed (חלף( dessap, similar to Is 21:1) over his face. The wind is the element by means of which the spirit-existence is made manifest; comp. 3Kings 19:12, where Jehovah appears in a gentle whispering of the wind, and Acts 2:2, where the descent of the Holy Spirit is made known by a mighty rushing. רוּח, πνεῦμα, Sanscrit âtma, signifies both the immaterial spirit and the air, which is proportionately the most immaterial of material things.
(Note: On wind and spirit, vid., Windischmann, Die Philosophie im Fortgang der Weltgesch. S. 1331ff.)
His hair bristled up, even every hair of his body; סמּר, not causative, but intensive of Kal. יעמד has also the ghostlike appearance as subject. Eliphaz could not discern its outline, only a תמוּנה, imago quaedam (the most ethereal word for form, Num 12:8; Ps 17:15, of μορφή or δόξα of God), was before his eyes, and he heard, as it were proceeding from it, רקל דּממה, i.e., per hendiadyn: a voice, which spoke to him in a gentle, whispering tone, as follows:
Geneva 1599
4:12 Now a thing was (h) secretly brought to me, and mine ear received a little thereof.
(h) A thing I did not know before was declared to me by vision, that is that whoever thinks himself just will be found a sinner when he comes before God.
John Gill
4:12 Now a thing was secretly brought to me,.... From reason and experience, Eliphaz proceeds to a vision and revelation he had from God, showing the purity and holiness of God, and the frailty, weakness, folly, and sinfulness of men, by which it appears that men cannot be just in the sight of God, and therefore it must be wrong in Job to insist upon his innocence and integrity. Some indeed have thought that this was a mere fiction of Eliphaz, and not a real vision; yea, some have gone so far as to pronounce it a diabolical one, but without any just foundation; for there is nothing in the manner or matter of it but what is agreeable to a divine vision or to a revelation from God; besides, though Eliphaz was a mistaken man in the case of Job, yet was a good man, as may be concluded from the acceptance of a sacrifice for him by the Lord, which was offered for him by Job, according to the order of God, and therefore could never be guilty of such an imposture; nor does Job ever charge him with any falsehood in this matter, who doubtless would have been able to have traversed and exposed him; add to all this, that in his discourse annexed to and continued along with this account, stands a passage, which the apostle has quoted as of divine inspiration, 1Cor 3:19; from Job 5:13. When Eliphaz had this vision, whether within the seven days of his visit to Job, or before, some time ago, which he might call to mind on this occasion, and judging it appropiate to the present case, thought fit to relate it, is not certain, nor very material to know: it is introduced after this manner, "a thing" or "word", a word of prophecy, a word from the Lord, a revelation of his mind and will, which was hidden and secret, and what before he was not so well acquainted with; this was "brought" unto him by the Spirit of God, or by a messenger from the Lord, sent on this occasion, and for this purpose; and the manner in which it was brought was "secretly" or "by stealth", as Mr. Broughton and others (l) render it; it was "stolen" unto him, or "secretly" brought, as the Targum, and we, and others (m); it was in a private way or manner; or "suddenly", as some others (n), at unawares, when it was not expected by him: it may have respect to the still and silent manner in which it was revealed to him, "there was silence, and he heard a voice"; a still one, a secret whisper; or to the almost invisible person that revealed it, whose image he saw, but could not discern his form and likeness; or it may be to the distinguishing favour he enjoyed, in having this revelation particularly made to him, and not to others; he heard this word, as it were, behind the curtain, or vail, as the Jews (o) say, explaining this passage:
mine ear received a little of it; this revelation was made, not by an impulse upon his spirits, but vocally, a voice was heard, as after declared, and Eliphaz was attentive to it; he listened to what was said, and heard, and took it in with much delight and pleasure, though but a small part of it, as his capacity was able to retain it; or it was but a small part of the will of God, an hint of his only, as some interpret it (p). Schultens has shown, from the use of a word near this in the Arabic language, that it signifies "a string of pearls"; and so may design a set of evangelic truths, comparable to gold, silver, and precious stones, and which are indeed more desirable than them, and preferable to them; what they are will be observed hereafter.
(l) "furtive", V. L. Montanus, Cocceius, Drusius; "furtivum verbum venit", Schultens. (m) "Clanculum", Junius & Tremellius, Piscator; "clam", Beza. (n) "Subito", Schmidt, Michaelis. (o) T. Bab. Sanhedrin, fol. 89. 2. (p) In David de Pomis, Lexic. fol. 217. 3.
John Wesley
4:12 Now - To convince Job of the sin and folly of impatience, Eliphaz relates a vision he had had, perhaps since he came to him. Which in that age and state of the church, before the holy scriptures were written, was the usual way of God's discovering his mind to those that sought him. A thing - Heb. a word, from God, a message. Secretly - Heb. was stolen, or brought by stealth unto me, privately and secretly, as the word of God used to come to the prophets, being spoken in their ear, as it was to Samuel, with a low and still voice. He does not pretend to have understood it fully; but something of it he perceived. How little a portion is heard of God! How little do we know of him in this world.
Robert Jamieson, A. R. Fausset and David Brown
4:12 a thing--Hebrew, a "word." Eliphaz confirms his view by a divine declaration which was secretly and unexpectedly imparted to him.
a little--literally, "a whisper"; implying the still silence around, and that more was conveyed than articulate words could utter (Job 26:14; 2Cor 12:4).
4:134:13: արհաւիրք եւ բոմբիւնք գիշերականք։ Հասեալ ա՛հ ՚ի վերայ մարդկան,
13 Գիշերային արհաւիրքներ ու դղրդիւններ ահ են գցել մարդկանց սրտում.
13 Գիշերուան տեսիլքներուն արհաւիրքը Քունի մէջ թմրած մարդուն վրայ կ’իջնէ։
Արհաւիրք եւ բոմբիւնք գիշերականք, հասեալ ահ ի վերայ մարդկան:

4:13: արհաւիրք եւ բոմբիւնք գիշերականք։ Հասեալ ա՛հ ՚ի վերայ մարդկան,
13 Գիշերային արհաւիրքներ ու դղրդիւններ ահ են գցել մարդկանց սրտում.
13 Գիշերուան տեսիլքներուն արհաւիրքը Քունի մէջ թմրած մարդուն վրայ կ’իջնէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 Среди размышлений о ночных видениях, когда сон находит на людей,
4:13 φόβοι φοβος fear; awe δὲ δε though; while καὶ και and; even ἠχὼ ηχω fall on / upon φόβος φοβος fear; awe ἐπ᾿ επι in; on ἀνθρώπους ανθρωπος person; human
4:13 בִּ֭ ˈbi בְּ in שְׂעִפִּים śᵊʕippîm שְׂעִפִּים disquieting thoughts מֵ mē מִן from חֶזְיֹנֹ֣ות ḥezyōnˈôṯ חִזָּיֹון vision לָ֑יְלָה lˈāyᵊlā לַיְלָה night בִּ bi בְּ in נְפֹ֥ל nᵊfˌōl נפל fall תַּ֝רְדֵּמָ֗ה ˈtardēmˈā תַּרְדֵּמָה sleep עַל־ ʕal- עַל upon אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
4:13. in horrore visionis nocturnae quando solet sopor occupare hominesIn the horror of a vision by night, when deep sleep is wont to hold men,
13. In thoughts from the visions of the night, when deep sleep falleth on men,
4:13. In the horror of a vision by night, when men are accustomed to be overtaken by a deep sleep,
4:13. In thoughts from the visions of the night, when deep sleep falleth on men,
In thoughts from the visions of the night, when deep sleep falleth on men:

4:13 Среди размышлений о ночных видениях, когда сон находит на людей,
4:13
φόβοι φοβος fear; awe
δὲ δε though; while
καὶ και and; even
ἠχὼ ηχω fall on / upon
φόβος φοβος fear; awe
ἐπ᾿ επι in; on
ἀνθρώπους ανθρωπος person; human
4:13
בִּ֭ ˈbi בְּ in
שְׂעִפִּים śᵊʕippîm שְׂעִפִּים disquieting thoughts
מֵ מִן from
חֶזְיֹנֹ֣ות ḥezyōnˈôṯ חִזָּיֹון vision
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
בִּ bi בְּ in
נְפֹ֥ל nᵊfˌōl נפל fall
תַּ֝רְדֵּמָ֗ה ˈtardēmˈā תַּרְדֵּמָה sleep
עַל־ ʕal- עַל upon
אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
4:13. in horrore visionis nocturnae quando solet sopor occupare homines
In the horror of a vision by night, when deep sleep is wont to hold men,
4:13. In the horror of a vision by night, when men are accustomed to be overtaken by a deep sleep,
4:13. In thoughts from the visions of the night, when deep sleep falleth on men,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: From the visions of the night - "It is in vain," says Mr. Good, "to search through ancient or modern poetry for a description that has any pretensions to rival that upon which we are now entering. Midnight-solitude - the deep sleep of all around - the dreadful chill and horripilation or erection of the hair over the whole body - the shivering, not of the muscles only, but of the bones themselves - the gliding approach of the spectre - the abruptness of his pause - his undefined and indescribable form - are all powerful and original characters, which have never been given with equal effect by any other writer."
Mr. Hervey's illustration is also striking and natural. "'Twas in the dead of night; all nature lay shrouded in darkness; every creature was buried in sleep. The most profound silence reigned through the universe. In these solemn moments Eliphaz, alone, all wakeful and solitary, was musing on sublime subjects. When, lo! an awful being burst into his apartment. A spirit passed before his face. Astonishment seized the beholder. His bones shivered within him; his flesh trembled all over him; and the hair of his head stood erect with horror. Sudden and unexpected was its appearance; not such its departure. It stood still, to present itself more fully to his view. It made a solemn pause, to prepare his mind for some momentous message. After which a voice was heard. A voice, for the importance of its meaning, worthy to be had in everlasting remembrance. It spoke, and these were its words:"
Albert Barnes: Notes on the Bible - 1834
4:13: In thoughts - Amidst the tumultuous and anxious thoughts which occur in the night. The Hebrew word rendered thoughts, (שׂעפים ś â‛ı̂ phı̂ ym), means thoughts which divide and distract the mind.
From the visions of the night - On the meaning of the word visions, see the notes at Isa 1:1. This was a common mode in which the will of God was made known in ancient times. For an extended description of this method of communicating the will of God, the reader may consult my Introduction to Isaiah, Section 7.
When deep sleep falleth on men - The word here rendered deep sleep, תרדמה tardê mâ h, commonly denotes a profound repose or slumber brought upon man by divine agency. So Schultens in loc. It is the word used to describe the "deep sleep" which God brought upon Adam when he took from his side a rib to form Eve, Gen 2:21; and that, also, which came upon Abraham, when an horror of great darkness fell upon him; Gen 15:12. It means here profound repose, and the vision which he saw was at that solemn hour when the world is usually locked in slumber. Umbreit renders this, "In the time of thoughts, before the night-visions," and supposes that Eliphaz refers to the time that was especially favorable to meditation and to serious contemplation before the time of sleep and of dreams. In support of this use of the preposition מן mı̂ n, he appeals to Hag 2:16, and Noldius Concord. Part. p. 546.
Our common version, however, has probably preserved the true sense of the passage. It is impossible to conceive anything more sublime than this whole description. It was midnight. There was solitude and silence all around. At that fearful hour this vision came, and a sentiment was communicated to Eliphaz of the utmost importance, and fitted to make the deepest possible impression. The time; the quiet; the form of the image; its passing along, and then suddenly standing still; the silence, and then the deep and solemn voice - all were fitted to produce the proroundest awe. So graphic and so powerful is this description, that it would be impossible to read it - and particularly at midnight and alone - without something of the feeling of awe and horror which Eliphaz says it produced on his mind. It is a description which for power has probably never been equalled, though an attempt to describe an apparition from the invisible world has been often made. Virgil has attempted such a description, which, though exceedingly beautiful, is far inferior to this of the Sage of Teman. It is the description of the appearance of the wife of Aeneas:
Infelix simulacrum atque ipsius umbra Crousae
Visa mihi ante oculos, et nora major imago.
Obstupui, steteruntque comae, et vox faucibus haesit.
Aeneid ii. 772.
- "At length she hears,
And sudden through the shades of night appears;
Appears no more Creusa, nor my wife,
But a pale spectre, larger than the life.
Aghast, astonished, and struck dumb with fear,
I stood: like bristles rose my stiffened hair."
Dryden
In the poems of Ossian, there are several descriptions of apparitions or ghosts, probably more sublime than are to be found in any other uninspired writings. One of the most magnificent of these, is that of the Spirit of Loda, which I will copy, in order that it may be compared with the one before us. "The wan cold moon rose in the east. Sleep dcscended on the youths. Their blue helmets glitter to the beam; the fading fire decays. But sleep did not rest on the king. He rose in the midst of his arms, and slowly ascended the hill, to behold the flame of Sarno's tower. The flame was dim and distant: the moon hid her red flame in the east. A blast came from the mountain; on its wings was the Spirit or loda. He came to his place in his terrors, and shook his dusky spear. His eyes appear like flames in his dark face; his voice is like distant thunder. Fingal advanced his spear amid the night, and raised his voice on high. 'Son of Night, retire: call thy winds, and fly! Why dost thou come to my presence with thy shadowy arms? Do I fear thy gloomy form, spirit of dismal Loda? Weak is thy shield of clouds; feeble is that meteor, thy sword! The blast rolls them together; and thou thyself art lost. Fly from my presence, Son of Night! Call thy winds and fly! ' 'Dost thou force me from my place? ' replied the hollow voice. 'The people bend before me. I turn the battle in the field of the brave. I look on the nations, and they vanish; my nostrils pour the blast of death. I come abroad on the winds; the tempests are before my face, but my dwelling is calm above the clouds; the fields of my rest are pleasant.'" Compare also, the description of the Ghost in Hamlet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: thoughts: Job 33:14-16; Gen 20:3, Gen 28:12, Gen 31:24, Gen 46:2; Num 12:6, Num 22:19, Num 22:20; Dan 2:19, Dan 2:28, Dan 2:29, Dan 4:5
deep sleep: Gen 2:21, Gen 15:12; Dan 8:18, Dan 10:9
Job 4:14
John Gill
4:13 In thoughts from the visions of the night,.... While Eliphaz was thinking of and meditating upon divine things, or while he was revolving in his mind some night visions he had, before this was made unto him, see Dan 2:29; in meditation the Lord is often pleased to make known more of his mind and will to his people; and this is one way in which he was wont to do it in former times, in a vision either in the day, as sometimes, or in the night, as at others, and as here, see Num 12:6,
when deep sleep falleth on men; on sorrowful men, as Mr. Broughton renders it; such who have been laborious all the day, and getting their bread with sorrow and trouble, and are weary; who as soon as they lie down fall asleep, and sleep falls on them, and to such it is sweet, as the wise man says, Eccles 5:12; now it was at such a time when men ordinarily and commonly are asleep that this vision was had.
John Wesley
4:13 In thoughts - These thoughts arose from the visions of the night, which it is probable he had seen before. Visions differed from dreams herein, that God imparted his mind to men in dreams when asleep, but in visions, when they were awake. And these visions sometimes happened by day, but most frequently by night. Sleep - In the dead of the night, when men usually are in a deep sleep; though Eliphaz was not now asleep.
Robert Jamieson, A. R. Fausset and David Brown
4:13 In thoughts from the visions of the night--[So WINER]. While revolving night visions previously made to him (Dan 2:29). Rather, "In my manifold (Hebrew, divided) thoughts, before the visions of the night commenced"; therefore not a delusive dream (Ps 4:4) [UMBREIT].
deep sleep-- (Gen 2:21; Gen 15:12).
4:144:14: դողումն եւ սոսկումն պատահեցին ինձ. եւ մեծապէս զոսկերս իմ շարժեցին։
14 դողումն ու սոսկումն են պատել ինձ եւ սաստիկ ցնցել ոսկորներն իմ:
14 Վրաս այնպիսի վախ մը ու դող մը եկաւ, Որ բոլոր ոսկորներս ցնցեց։
դողումն եւ սոսկումն պատահեցին ինձ, եւ մեծապէս զոսկերս իմ շարժեցին:

4:14: դողումն եւ սոսկումն պատահեցին ինձ. եւ մեծապէս զոսկերս իմ շարժեցին։
14 դողումն ու սոսկումն են պատել ինձ եւ սաստիկ ցնցել ոսկորներն իմ:
14 Վրաս այնպիսի վախ մը ու դող մը եկաւ, Որ բոլոր ոսկորներս ցնցեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 объял меня ужас и трепет и потряс все кости мои.
4:14 φρίκη φρικη though; while μοι μοι me συνήντησεν συνανταω meet with καὶ και and; even τρόμος τρομος trembling καὶ και and; even μεγάλως μεγαλως greatly μου μου of me; mine τὰ ο the ὀστᾶ οστεον bone συνέσεισεν συσσειω shake together
4:14 פַּ֣חַד pˈaḥaḏ פַּחַד trembling קְ֭רָאַנִי ˈqrāʔanî קרא encounter וּ û וְ and רְעָדָ֑ה rᵊʕāḏˈā רְעָדָה trembling וְ wᵊ וְ and רֹ֖ב rˌōv רֹב multitude עַצְמֹותַ֣י ʕaṣmôṯˈay עֶצֶם bone הִפְחִֽיד׃ hifḥˈîḏ פחד tremble
4:14. pavor tenuit me et tremor et omnia ossa mea perterrita suntFear seized upon me, and trembling, and all my bones were affrighted:
14. Fear came upon me, and trembling, which made all my bones to shake.
4:14. fear and trembling seized me and all my bones were terrified.
4:14. Fear came upon me, and trembling, which made all my bones to shake.
Fear came upon me, and trembling, which made all my bones to shake:

4:14 объял меня ужас и трепет и потряс все кости мои.
4:14
φρίκη φρικη though; while
μοι μοι me
συνήντησεν συνανταω meet with
καὶ και and; even
τρόμος τρομος trembling
καὶ και and; even
μεγάλως μεγαλως greatly
μου μου of me; mine
τὰ ο the
ὀστᾶ οστεον bone
συνέσεισεν συσσειω shake together
4:14
פַּ֣חַד pˈaḥaḏ פַּחַד trembling
קְ֭רָאַנִי ˈqrāʔanî קרא encounter
וּ û וְ and
רְעָדָ֑ה rᵊʕāḏˈā רְעָדָה trembling
וְ wᵊ וְ and
רֹ֖ב rˌōv רֹב multitude
עַצְמֹותַ֣י ʕaṣmôṯˈay עֶצֶם bone
הִפְחִֽיד׃ hifḥˈîḏ פחד tremble
4:14. pavor tenuit me et tremor et omnia ossa mea perterrita sunt
Fear seized upon me, and trembling, and all my bones were affrighted:
4:14. fear and trembling seized me and all my bones were terrified.
4:14. Fear came upon me, and trembling, which made all my bones to shake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16. Непосредственные предвестники откровения - прошедший над Елифазом "дух", - ветер ("тихое веяние" ст. 16, ср. 3: Цар XIX:11; Дан II:2) и явление в нем таинственного существа, вида которого нельзя было распознать, - вызвали обычные при видениях чувства ужаса и страха (Быт XV:12; XXVIII:17; Дан VII:15; VIII:18; X:7).
Albert Barnes: Notes on the Bible - 1834
4:14: Fear came upon me - Margin, "Met me." The Chaldee Paraphrase renders this, "a tempest," זיקא. The Septuagint, φρίκη frikē - "shuddering," or "horror." The sense is, that he became greatly alarmed at the vision.
Which made all my bones to shake - Margin, as in Hebrew, the multitude of my bones. A similar image is employed by Virgil,
Obstupuere auimis, gelidusque per ima cucurrit
Ossa tremor;
Aeneid ii. 120.
"A cold tremor ran through all their bones."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Fear: Job 7:14; Psa 119:120; Isa 6:5; Dan 10:11; Hab 3:16; Luk 1:12, Luk 1:29; Rev 1:17
came upon: Heb. met
all my bones: Heb. the multitude of my bones, Job 33:19
Job 4:15
Geneva 1599
4:14 Fear came upon me, and trembling, which made all my bones (i) to shake.
(i) In these visions which God shows to his creatures, there is always a certain fear joined, that the authority of it might be had in greater reverence.
John Gill
4:14 Fear came upon me, and trembling,.... Not only a dread of mind, but trembling of body; which was often the case even with good men, whenever there was any unusual appearance of God unto them by a voice, or by any representation, or by an angel; as with Abraham in the vision of the pieces, and with Moses on Mount Sinai, and with Daniel in some of his visions, and with Zechariah, when an angel appeared and brought him the tidings of a son to be born to him; which arises from the frailty and weakness of human nature, a consciousness of guilt, a sense of the awful majesty of God, and an uneasy apprehension of what may be the consequences of it:
which made all my bones to shake; not only there was inward fear and outward tremor of body, but to such a degree, that not one joint in him was still; all the members of his body shook, and every bone was as if it was loosed, which are the more firm and solid parts, as is common many considerable tremor.
4:154:15: Եւ եկն հողմն ՚ի վերայ երեսաց իմոց. քստմնեցին հերք իմ եւ մարմինք։
15 Մի շունչ դիպաւ իմ երեսին. քստմնեցին մազերս ու մարմինն իմ:
15 Առջեւէս ոգի մը անցաւ Ու մարմնիս մազերը փուշ փուշ եղան։
Եւ եկն [55]հողմն ի վերայ երեսաց իմոց. քստմնեցին [56]հերք իմ եւ մարմինք:

4:15: Եւ եկն հողմն ՚ի վերայ երեսաց իմոց. քստմնեցին հերք իմ եւ մարմինք։
15 Մի շունչ դիպաւ իմ երեսին. քստմնեցին մազերս ու մարմինն իմ:
15 Առջեւէս ոգի մը անցաւ Ու մարմնիս մազերը փուշ փուշ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 И дух прошел надо мною; дыбом стали волосы на мне.
4:15 καὶ και and; even πνεῦμα πνευμα spirit; wind ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπῆλθεν επερχομαι come on / against ἔφριξαν φριττω though; while μου μου of me; mine τρίχες θριξ hair καὶ και and; even σάρκες σαρξ flesh
4:15 וְ֭ ˈw וְ and רוּחַ rûˌₐḥ רוּחַ wind עַל־ ʕal- עַל upon פָּנַ֣י pānˈay פָּנֶה face יַחֲלֹ֑ף yaḥᵃlˈōf חלף come after תְּ֝סַמֵּ֗ר ˈtᵊsammˈēr סמר bristle שַֽׂעֲרַ֥ת śˈaʕᵃrˌaṯ שַׂעֲרָה single hair בְּשָׂרִֽי׃ bᵊśārˈî בָּשָׂר flesh
4:15. et cum spiritus me praesente transiret inhorruerunt pili carnis meaeAnd when a spirit passed before me, the hair of my flesh stood up.
15. Then a spirit passed before my face; the hair of my flesh stood up.
4:15. And when a spirit passed before me, the hair on my body stood up.
4:15. Then a spirit passed before my face; the hair of my flesh stood up:
Then a spirit passed before my face; the hair of my flesh stood up:

4:15 И дух прошел надо мною; дыбом стали волосы на мне.
4:15
καὶ και and; even
πνεῦμα πνευμα spirit; wind
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐπῆλθεν επερχομαι come on / against
ἔφριξαν φριττω though; while
μου μου of me; mine
τρίχες θριξ hair
καὶ και and; even
σάρκες σαρξ flesh
4:15
וְ֭ ˈw וְ and
רוּחַ rûˌₐḥ רוּחַ wind
עַל־ ʕal- עַל upon
פָּנַ֣י pānˈay פָּנֶה face
יַחֲלֹ֑ף yaḥᵃlˈōf חלף come after
תְּ֝סַמֵּ֗ר ˈtᵊsammˈēr סמר bristle
שַֽׂעֲרַ֥ת śˈaʕᵃrˌaṯ שַׂעֲרָה single hair
בְּשָׂרִֽי׃ bᵊśārˈî בָּשָׂר flesh
4:15. et cum spiritus me praesente transiret inhorruerunt pili carnis meae
And when a spirit passed before me, the hair of my flesh stood up.
4:15. And when a spirit passed before me, the hair on my body stood up.
4:15. Then a spirit passed before my face; the hair of my flesh stood up:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:15: Then a spirit passed before my face - He does not intimate whether it was the spirit of a man, or an angel who thus appeared. The belief in such apparitions was common in the early ages, and indeed has pRev_ailed at all times. No one can demonstrate that God could not communicate his will in such a manner as this, or by a messenger deputed from his immediate presence to impart valuable truth to people.
The hair of my flesh stood up - This is an effect which is known often to be produced by fear. Sometimes the hair is made to turn white almost in an instant, as an effect of sudden alarm; but usually the effect is to make it stand on end. Seneca uses language remarkably similar to this in describing the effect of fear, in Hercule Oetoeo:
Vagus per artus errat excussos tremor;
Erectus horret crinis. Impulsis adhuc
Star terror animis. et cor attonitum salit,
Pavidumque trepidis palpitat venis jecur.
So Virgil,
Steteruntque comae, et vox faucibus haesit.
Aeneid ii. 774.
See also Aeneid iii. 48, iv. 289. So also Aeneid xii. 868:
Arrectaeque horrore comae.
A similar description of the effect of fear is given in the Ghost's speech to Hamlet:
"But that I am forbid
To tell the secrets of my prison-house,
I could a tale unfold, whose lightest word
Would harrow up thy soul, freeze thy young blood.
Make thy two eyes like stars, start from their spheres,
Thy knotty and combined locks to part,
And each particular hair to stand on end,
Like quills upon the fretful porcupine."
The fact here referred to - that fear or fright; causes the hair to stand on end - is too well established, and too common to admit a doubt. The cause may be, that sudden fear has the effect to drive the blood to the heart, as the seat of vitality, and the extremities are left cold, and the skin thus contracts, and the effect is to raise the hair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: a spirit: Psa 104:4; Mat 14:26; Luk 24:37-39; Heb 1:7, Heb 1:14
the hair: Isa 13:8, Isa 21:3, Isa 21:4; Dan 5:6
Job 4:16
John Gill
4:15 Then a spirit passed before my face,.... Which some interpret of a wind (q), a blustering wind, that blew strong in his face; and so the Targum renders it, a stormy wind, such an one as Elijah perceived when the Lord spoke to him, though he was not in that, 3Kings 19:11; or such a whirlwind, out of which the Lord spake to Job, Job 38:1; or rather, as Jarchi, an angel, an immaterial spirit, one of Jehovah's ministering spirits, clothed in an human form, and which passed and repassed before Eliphaz, that he might take notice of it:
the hair of my flesh stood up; erect, through surprise and dread; which is sometimes the case, when anything astonishing and terrible is beheld; the blood at such times making its way to the heart, for the preservation of that, leaves the external members of the body cold, and the skin of the flesh, in which the hair is, being contracted by the impetuous influx of the nervous fluid, causes the hair to stand upright, particularly the hair of the head, like the prickles or hedgehogs (r); which has been usual at the sight of an apparition (s).
(q) "ventus", Vatablus, Cocceius, Schmidt, Broughton. (r) "Obstupui, steteruntque comae----". Virgil. Aeneid. l. 2. ver. 774. & l. 3. ver. 48. "arrectaeque horrore comae". Aeneid. 4. ver. 286. & l. 12. ver. 888. (s) Vid. Scheuchzer. Physic. Sacr. p. 665.
John Wesley
4:15 A spirit - An angel in visible shape, otherwise he could not have discerned it. Stood up - Through that excessive horror caused by so glorious, unusual, and terrible a presence.
4:164:16: Կանգնեցայ՝ եւ ո՛չ գիտացի. տեսի եւ ո՛չ էին կերպարանք առաջի աչաց իմոց, բայց միայն օդ եւ սաւսափիւն լսէի։
16 Կանգնեցի, բայց չհասկացայ. տեսայ, բայց կերպարանք չկար աչքերիս առաջ: Միայն շունչ ու մի շշնջիւն էի լսում:
16 Անիկա կայնեցաւ, բայց ես չկրցայ զանազանել անոր կերպարանքը. Աչքերուս առջեւ երեւոյթ մը կար։Լռութիւն եղաւ ու ձայն մը լսեցի, որ կ’ըսէր
Կանգնեցայ` եւ ոչ գիտացի. տեսի` եւ ոչ`` էին կերպարանք առաջի աչաց իմոց, [57]բայց միայն օդ եւ սօսաւիւն լսէի:

4:16: Կանգնեցայ՝ եւ ո՛չ գիտացի. տեսի եւ ո՛չ էին կերպարանք առաջի աչաց իմոց, բայց միայն օդ եւ սաւսափիւն լսէի։
16 Կանգնեցի, բայց չհասկացայ. տեսայ, բայց կերպարանք չկար աչքերիս առաջ: Միայն շունչ ու մի շշնջիւն էի լսում:
16 Անիկա կայնեցաւ, բայց ես չկրցայ զանազանել անոր կերպարանքը. Աչքերուս առջեւ երեւոյթ մը կար։Լռութիւն եղաւ ու ձայն մը լսեցի, որ կ’ըսէր
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 Он стал, но я не распознал вида его, только облик был пред глазами моими; тихое веяние, и я слышу голос:
4:16 ἀνέστην ανιστημι stand up; resurrect καὶ και and; even οὐκ ου not ἐπέγνων επιγινωσκω recognize; find out εἶδον οραω view; see καὶ και and; even οὐκ ου not ἦν ειμι be μορφὴ μορφη form πρὸ προ before; ahead of ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine ἀλλ᾿ αλλα but ἢ η or; than αὔραν αυρα and; even φωνὴν φωνη voice; sound ἤκουον ακουω hear
4:16 יַעֲמֹ֤ד׀ yaʕᵃmˈōḏ עמד stand וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not אַכִּ֬יר ʔakkˈîr נכר recognise מַרְאֵ֗הוּ marʔˈēhû מַרְאֶה sight תְּ֭מוּנָה ˈtᵊmûnā תְּמוּנָה form לְ lᵊ לְ to נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart עֵינָ֑י ʕênˈāy עַיִן eye דְּמָמָ֖ה dᵊmāmˌā דְּמָמָה calm וָ wā וְ and קֹ֣ול qˈôl קֹול sound אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
4:16. stetit quidam cuius non agnoscebam vultum imago coram oculis meis et vocem quasi aurae lenis audiviThere stood one whose countenance I knew not, an image before my eyes, and I heard the voice, as it were, of a gentle wind.
16. It stood still, but I could not discern the appearance thereof; a form was before mine eyes: silence, and I heard a voice, ,
4:16. There appeared an image before my eyes, someone whose face I did not recognize, and I heard a voice like a gentle breeze.
4:16. It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] silence, and I heard a voice, [saying],
It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] silence, and I heard a voice:

4:16 Он стал, но я не распознал вида его, только облик был пред глазами моими; тихое веяние, и я слышу голос:
4:16
ἀνέστην ανιστημι stand up; resurrect
καὶ και and; even
οὐκ ου not
ἐπέγνων επιγινωσκω recognize; find out
εἶδον οραω view; see
καὶ και and; even
οὐκ ου not
ἦν ειμι be
μορφὴ μορφη form
πρὸ προ before; ahead of
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
ἀλλ᾿ αλλα but
η or; than
αὔραν αυρα and; even
φωνὴν φωνη voice; sound
ἤκουον ακουω hear
4:16
יַעֲמֹ֤ד׀ yaʕᵃmˈōḏ עמד stand
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
אַכִּ֬יר ʔakkˈîr נכר recognise
מַרְאֵ֗הוּ marʔˈēhû מַרְאֶה sight
תְּ֭מוּנָה ˈtᵊmûnā תְּמוּנָה form
לְ lᵊ לְ to
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
עֵינָ֑י ʕênˈāy עַיִן eye
דְּמָמָ֖ה dᵊmāmˌā דְּמָמָה calm
וָ וְ and
קֹ֣ול qˈôl קֹול sound
אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
4:16. stetit quidam cuius non agnoscebam vultum imago coram oculis meis et vocem quasi aurae lenis audivi
There stood one whose countenance I knew not, an image before my eyes, and I heard the voice, as it were, of a gentle wind.
4:16. There appeared an image before my eyes, someone whose face I did not recognize, and I heard a voice like a gentle breeze.
4:16. It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] silence, and I heard a voice, [saying],
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:16: It stood still - It took a fixed position and looked on me. It at first glided by, or toward him, then stood in an immovable position, as if to attract his attention, and to prepare him for the solemn announcement which it was about to make. This was the point in which most horror would be felt. We should be less alarmed at anything which a strange messenger should say, than to have him stand and fix his eyes steadily and silently upon us. Hence, Horatius, in "Hamlet," tortured by the imperturbable silence of the Ghost, earnestly entreated it to give him relief by speaking.
Hor. - What art thou that usurp'st this time of night,
Together with that fair and warlike form
In which the majesty of buried Denmark
Did sometime march? By heaven, I charge thee, speak.
Mar. - It is offended.
Ber. - See: It stalks away.
Hor. - Stay; speak: speak, I charge thee speak.
Act i. Sc. i.
Re-enter Ghost.
Hor. - But, soft; behold! lo, where it comes again!
I'll cross it, though it blast me. - Stay, illusion!
If thou hast any sound, or use of voice,
Speak to me:
If there be any good thing to be done,
That may to thee do ease, and grace to me,
Speak to me:
Which, happily, foreknowing may avoid,
If thou art privy to thy country's fate.
O speak!
Or if thou hast uphoarded in thy life
Extorted treasure in the womb of earth,
For which, they say, you spirits oft walk in death,
Speak of it; stay, and speak.
Act i. Sc. i.
Enter Ghost
Hor. - Look, my lord; it comes!
Ham. - Angels and ministers of grace, defend us!
Be thou a spirit of health, or goblin damn'd,
Bring with thee airs from heaven, or blasts from hell,
Be thy intents wicked or charitable,
Thou com'st in such a questionable shape,
That I will speak to thee: I'll call thee, Hamlet,
King, father, royal Dane: O, answer me;
Let me not burst in ignorance!
Act i: Sc. iv.
But I could not discern the form thereof - This might have arisen from fear, or from the darkness of the night, or because the spirit was not distinct enough in its outline to enable him to do it. There is here just the kind of obscurity which is essential to the sublime, and the statement of this circumstance is a master-stroke in the poet. A less perfect imagination would have attempted to describe the form of the spectre, and would have given an account of its shape, and eyes, and color. But none of these are here hinted at. The subject is left so that the imagination is most deeply impressed, and the whole scene has the aspect of the highest sublimity. Noyes very improperly renders this, "Its face I could not discern." But the word used, מראה mar'eh, does not mean "face" here merely; it means the form, figure, aspect, of the spectre.
An image was before mine eyes - Some form; some appearance was before me, whose exact figure I could not mark or describe.
There was silence - Margin, "I heard a still voice." So Rosenmuller says that the word here, דּממה demâ mâ h, does not mean silence, but a gentle breeze, or air - auram lenem - such as Elijah heard after the tempest had gone by, and when God spoke to him, Kg1 19:12-13. Grotins supposes that it means here the בת־קול bath qô l, or "daughter of the voice," of which the Jewish Robbins speak so often - the still and gentle voice in which God spoke to people. The word used דממה demâ mâ h usually means silence, stillness, as of the winds after a storm, a calm, Psa 107:29. The Septuagint renders it, "I heard a gentle breeze, αυραν auran, and a voice," καί φωνὴν kai phō nē n. But it seems to me that the common reading is preferable. There was stillness - a solemn, awful silence, and then he heard a voice impressively speaking. The stillness was designed to fix the attention, and to prepare the mind for the sublime announcement which was to be made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: there: etc. or, I heard a still voice, Kg1 19:12
Job 4:17
Geneva 1599
4:16 It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] (k) silence, and I heard a voice, [saying],
(k) When all things were quiet or when the fear was relieved as God appeared to Elijah, (3Kings 19:12).
John Gill
4:16 It stood still,.... That is, the spirit, or the angel in a visible form; it was before going to and fro, but now it stood still right against Eliphaz, as if it had something to say to him, and so preparing him to attend to it; which he might do the better, it standing before him while speaking to him, that he might have the opportunity of taking more notice of it:
but, notwithstanding this advantageous position of it:
I could not discern the form thereof; what it was, whether human or any other:
an image was before mine eyes; he saw something, some appearance and likeness, but could not tell what it was; perhaps the fear and surprise he was in hindered him from taking in any distinct idea of it, or that particular notice of it, so as to be able to form in his own mind any suitable notion of it, or to describe it to others:
there was silence both in the spirit or image, which, standing still, made no rushing noise, and in Eliphaz himself, who kept in his breath, and listened with all the attention he could to it; or a small low voice, as Ben Melech interprets it: so it follows:
and I heard a voice; a distinct articulate voice or sound of words, very audibly delivered by the spirit or image that stood before him:
saying; as follows.
John Wesley
4:16 Stood - Having passed by him to, and again, he made a stand, and addressed himself to speak. The form - Exactly and distinctly. An image - I saw some visible resemblance, though in a confused manner. Silence - The spirit, which possibly had made some noise with his motion, now standing still made no noise; all other persons and things about me were silent, and I also kept in my voice and breath, that I might distinctly hear. In the Hebrew, the words run thus, silence and a voice I heard.
Robert Jamieson, A. R. Fausset and David Brown
4:16 It stood still--At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur: not (English Version): there was silence; for in 3Kings 19:12, the voice, as opposed to the previous storm, denotes a gentle, still murmur.
4:174:17: Իսկ արդ՝ միթէ սո՞ւրբ լինիցի մարդ առաջի Տեառն, կամ ՚ի գործոց իւրոց անարա՞տ այր։
17 Մահկանացուն միթէ Տիրոջ մօտ աւելի մաքո՞ւր է, կամ մի մարդ աւելի անարա՞տ է քան գործերը Նրա,
17 «Միթէ մարդը Աստուծոյ առջեւ արդար կրնա՞յ ըլլալ, Մարդը Արարիչէն աւելի մաքուր կրնա՞յ ըլլալ»։
Իսկ արդ միթէ սո՞ւրբ լինիցի մարդ առաջի Տեառն, կամ ի գործոց իւրոց անարա՞տ այր:

4:17: Իսկ արդ՝ միթէ սո՞ւրբ լինիցի մարդ առաջի Տեառն, կամ ՚ի գործոց իւրոց անարա՞տ այր։
17 Մահկանացուն միթէ Տիրոջ մօտ աւելի մաքո՞ւր է, կամ մի մարդ աւելի անարա՞տ է քան գործերը Նրա,
17 «Միթէ մարդը Աստուծոյ առջեւ արդար կրնա՞յ ըլլալ, Մարդը Արարիչէն աւելի մաքուր կրնա՞յ ըլլալ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 человек праведнее ли Бога? и муж чище ли Творца своего?
4:17 τί τις.1 who?; what? γάρ γαρ for μὴ μη not καθαρὸς καθαρος clean; clear ἔσται ειμι be βροτὸς βροτος next to; before κυρίου κυριος lord; master ἢ η or; than ἀπὸ απο from; away τῶν ο the ἔργων εργον work αὐτοῦ αυτος he; him ἄμεμπτος αμεμπτος faultless ἀνήρ ανηρ man; husband
4:17 הַֽ֭ ˈhˈa הֲ [interrogative] אֱנֹושׁ ʔᵉnôš אֱנֹושׁ man מֵ mē מִן from אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god יִצְדָּ֑ק yiṣdˈāq צדק be just אִ֥ם ʔˌim אִם if מֵ֝ ˈmē מִן from עֹשֵׂ֗הוּ ʕōśˈēhû עשׂה make יִטְהַר־ yiṭhar- טהר be clean גָּֽבֶר׃ gˈāver גֶּבֶר vigorous man
4:17. numquid homo Dei conparatione iustificabitur aut factore suo purior erit virShall man be justified in comparison of God, or shall a man be more pure than his maker?
17. Shall mortal man be more just than God? shall a man be more pure than his Maker?
4:17. Should man be justified in relation to God, or will a man be more pure than his Maker?
4:17. Shall mortal man be more just than God? shall a man be more pure than his maker?
Shall mortal man be more just than God? shall a man be more pure than his maker:

4:17 человек праведнее ли Бога? и муж чище ли Творца своего?
4:17
τί τις.1 who?; what?
γάρ γαρ for
μὴ μη not
καθαρὸς καθαρος clean; clear
ἔσται ειμι be
βροτὸς βροτος next to; before
κυρίου κυριος lord; master
η or; than
ἀπὸ απο from; away
τῶν ο the
ἔργων εργον work
αὐτοῦ αυτος he; him
ἄμεμπτος αμεμπτος faultless
ἀνήρ ανηρ man; husband
4:17
הַֽ֭ ˈhˈa הֲ [interrogative]
אֱנֹושׁ ʔᵉnôš אֱנֹושׁ man
מֵ מִן from
אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god
יִצְדָּ֑ק yiṣdˈāq צדק be just
אִ֥ם ʔˌim אִם if
מֵ֝ ˈmē מִן from
עֹשֵׂ֗הוּ ʕōśˈēhû עשׂה make
יִטְהַר־ yiṭhar- טהר be clean
גָּֽבֶר׃ gˈāver גֶּבֶר vigorous man
4:17. numquid homo Dei conparatione iustificabitur aut factore suo purior erit vir
Shall man be justified in comparison of God, or shall a man be more pure than his maker?
4:17. Should man be justified in relation to God, or will a man be more pure than his Maker?
4:17. Shall mortal man be more just than God? shall a man be more pure than his maker?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21. На предложенный явившимся вопрос: "человек праведнее ли Бога?" ("мезлоах" - "пред Богом" - см. Чис XXXII:22) им же самим дается отрицательный ответ. В очах Божиих нечисты и несовершенны даже ангелы, тем более человек. Он грешен. Признаком его греховности является, во-первых, кратковременность существования ("между утром и вечером распадаются", ср. Пс LXXXIX:6; "истребляются скорее моли", ср. XIII:28; Ис L:9), во-вторых, смерть в состоянии неразумия: "умирают, не достигши мудрости", т. е. страха Божия (XXVIII:28). Та и другая черта, - скоротечность жизни и смерть не умудренным, - усвояется по преимуществу, даже исключительно одним грешникам (XV:32; Пс LXXXIX:6-9; ср. Пс XС:1, 16; XCI:13-15; Притч V:13).
Adam Clarke: Commentary on the Bible - 1831
4:17: Shall mortal man - אנוש enosh; Greek βροτος poor, weak, dying man.
Be more just than God? - Or, האנוש מאלוה יצדק haenosh meeloah yitsdak; shall poor, weak, sinful man be justified before God?
Shall a man - גבר gaber, shall even the strong and mighty man, be pure before his Maker? Is any man, considered merely in and of himself, either holy in his conduct, or pure in his heart? No. He must be justified by the mercy of God, through an atoning sacrifice; he must be sanctified by the Holy Spirit of God, and thus made a partaker of the Divine nature. Then he is justified before God, and pure in the sight of his Maker: and this is a work which God himself alone can do; so the work is not man's work, but God's. It is false to infer, from the words of this spectre, (whether it came from heaven or hell, we know not, for its communication shows and rankles a wound, without providing a cure), that no man can be justified, and that no man can be purified, when God both justifies the ungodly, and sanctifies the unholy. The meaning can be no more than this: no man can make an atonement for his own sins, nor purify his own heart. Hence all boasting is for ever excluded. Of this Eliphaz believed Job to be guilty, as he appeared to talk of his righteousness and purity, as if they had been his own acquisition.
Albert Barnes: Notes on the Bible - 1834
4:17: Shall mortal man - Or, shall feeble man. The idea of "mortal" is not necessarily implied in the word used here, אנושׁ 'ĕ nô sh. It means man; and is usually applied to the lower classes or ranks of people; see the notes at Isa 8:1. The common opinion in regard to this word is, that it is derived from אנשׁ 'â nash, to be sick, or ill at ease; and then desperate, or incurable - as of a disease or wound; Jer 15:18; Mic 1:9; . Gesenius (Lex) calls this derivation in question; but if it be the correct idea, then the word used here originally referred to man as feeble, and as liable to sickness and calamity. I see no reason to doubt that the common idea is correct, and that it refers to man as weak and feeble. The other word used here to denote man (גבר geber) is given to him on account of his strength. The two words, therefore, embrace man whether considered as feeble or strong - and the idea is, that none of the race could be more pure than God.
Be more just than God - Some expositors have supposed that the sense of this expression in the Hebrew is, "Can man be pure before God, or in the sight of God?" They allege that it could not have been made a question whether man could be more pure than God, or more just than his Maker. Such is the view presented of the passage by Rosenmuller, Good, Noyes, and Umbreit:
"Shall mortal man be just before God?
Shall man be pure before his Maker?"
In support of this view, and this use of the Hebrew preposition מ (m), Rosenmuller appeals to Jer 51:5; Num 32:29; Eze 34:18. This, however, is not wholly satisfactory. The more literal translation is that which occurs in the common version, and this accords with the Vulgate and the Chaldee. If so understood, it is designed to repress and reprove the pride of men, which arraigns the equity of the divine government, and which seems to be wiser and better than God. Thus, understood, it would be a pertinent reproof of Job, who in his complaint Job 3 had seemed to be wiser than God. He had impliedly charged him with injustice and lack of goodness. All people who complain against God, and who arraign the equity and goodness of the divine dispensations, claim to be wiser and better than he is. They would have ordered flyings more wisely, and in a better manner. They would have kept the world from the disorders and sins which actually exist, and would have made it pure and happy. How pertinent, therefore, was it to ask whether man could be more pure or just than his Maker! And how pertinent was the solemn question propounded in the hearing of Eliphaz by the celestial messenger - a question that seems to have been originally proposed in view of the complaints and murmurs of a self-confident race!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Shall mortal: Job 8:3, Job 9:2, Job 35:2, Job 40:8; Gen 18:25; Psa 143:2, Psa 145:17; Ecc 7:20; Jer 12:1; Rom 2:5, Rom 3:4-7, Rom 9:20, Rom 11:33
shall a man: Job 9:30, Job 9:31, Job 14:4, Job 15:14, Job 25:4; Jer 17:9; Mar 7:20-23; Rev 4:8
Job 4:18
Carl Friedrich Keil and Franz Delitzsch
4:17
17 Is a mortal just before Eloah,
Or a man pure before his Maker?
18 Behold, He trusteth not His servants!
And His angels He chargeth with imperfection.
19 How much more those who dwell in houses of clay,
They are crushed as though they were moths.
20 From morning until evening, - so are they broken in pieces:
Unobserved they perish for ever.
21 Is it not so: the cord of their tent in them is torn away,
So they die, and not in wisdom?
The question arises whether מן is comparative: prae Deo, on which Mercier with penetration remarks: justior sit oportet qui immerito affligitur quam qui immerito affligit; or causal: a Deo, h.e., ita ut a Deo justificetur. All modern expositors rightly decide on the latter. Hahn justly maintains that עם and בּעיני are found in a similar connection in other places; and Job 32:2 is perhaps not to be explained in any other way, at least that does not restrict the present passage. By the servants of God, none but the angels, mentioned in the following line of the verse, are intended. שׂים with בּ signifies imputare (1Kings 22:15); in Job 24:12 (comp. Job 1:22) we read תּפלה, absurditatem (which Hupf. wishes to restore even here), joined with the verb in this signification. The form תּהלה is certainly not to be taken as stultitia from the verb הלל; the half vowel, and still less the absence of the Dagesh, will not allow this. תּרן (Olsh. 213, c), itself uncertain in its etymology, presents no available analogy. The form points to a Lamedh-He verb, as תּרמה from רמה, so perhaps from הלה, Niph. נהלא, remotus, Mic 4:7 : being distant, being behind the perfect, difference; or even from הלה (Targ. הלא, Pa. הלּי) = לאה, weakness, want of strength.
(Note: Schnurrer compares the Arabic wahila, which signifies to be relaxed, forgetful, to err, to neglect. Ewald, considering the ת as radical, compares the Arabic dll, to err, and tâl, med. wau, to be dizzy, unconscious; but neither from והל nor from תּהל can the substantival form be sustained.)
Both significations will do, for it is not meant that the good spirits positively sin, as if sin were a natural necessary consequence of their creatureship and finite existence, but that even the holiness of the good spirits is never equal to the absolute holiness of God, and that this deficiency is still greater in spirit-corporeal man, who has earthiness as the basis of his original nature. At the same time, it is presupposed that the distance between God and created earth is disproportionately greater than between God and created spirit, since matter is destined to be exalted to the nature of the spirit, but also brings the spirit into the danger of being degraded to its own level.
Job 4:19
אף signifies, like כּי אף, quanto minus, or quanto magis, according as a negative or positive sentence precedes: since Job 4:18 is positive, we translate it here quanto magis, as 2Kings 16:11. Men are called dwellers in clay houses: the house of clay is their φθαρτὸν σῶμα, as being taken de limo terrae (Job 33:6; comp. Wis. 9:15); it is a fragile habitation, formed of inferior materials, and destined to destruction. The explanation which follows - those whose יסוד, i.e., foundation of existence, is in dust - shows still more clearly that the poet has Gen 2:7; Gen 3:19, in his mind. It crushes them (subject, everything that operates destructively on the life of man) לפני־עשׁ, i.e., not: sooner than the moth is crushed (Hahn), or more rapidly than a moth destroys (Oehler, Fries), or even appointed to the moth for destruction (Schlottm.); but לפני signifies, as Job 3:24 (cf. 1Kings 1:16), ad instar: as easily as a moth is crushed. They last only from morning until evening: they are broken in pieces (הכּת, from כּתת, for הוּכת); they are therefore as ephemerae. They perish for ever, without any one taking it to heart (suppl. על־לב, Is 42:25; Is 57:1), or directing the heart towards it, animum advertit (suppl. לב, Job 1:8).
In Job 4:21 the soul is compared to the cord of a tent, which stretches out and holds up the body as a tent, like Eccles 12:6, with a silver cord, which holds the lamp hanging from the covering of the tent. Olshausen is inclined to read יתדם, their tent-pole, instead of יתרם, and at any rate thinks the accompanying בּם superfluous and awkward. But (1) the comparison used here of the soul, and of the life sustained by it, corresponds to its comparison elsewhere with a thread or weft, of which death is the cutting through or loosing (Job 6:9; Job 27:8; Is 38:12); (12) בּם is neither superfluous nor awkward, since it is intended to say, that their duration of life falls in all at once like a tent when that which in them (בם) corresponds to the cord of a tent (i.e., the נפשׁ) is drawn away from it. The relation of the members of the sentence in Job 4:21 is just the same as in Job 4:2 : Will they not die when it is torn away, etc. They then die off in lack of wisdom, i.e., without having acted in accordance with the perishableness of their nature and their distance from God; therefore, rightly considered: unprepared and suddenly, comp. Job 36:12; Prov 5:23. Oehler, correctly: without having been made wiser by the afflictions of God. The utterance of the Spirit, the compass of which is unmistakeably manifest by the strophic division, ends here. Eliphaz now, with reference to it, turns to Job.
Geneva 1599
4:17 Shall mortal man be more (l) just than God? shall a man be more pure than his maker?
(l) He proves that if God punished the innocent, the creature would be more just than the creator, which was blasphemy.
John Gill
4:17 Shall mortal man be more just than God?.... Poor, weak, frail, dying man, and so sinful, as his mortality shows, which is the effect of sin; how should such a man be more righteous than God? who is so originally and essentially of himself, completely, perfectly, yea, infinitely righteous in his nature, and in his works, both of providence and grace; in chastising his people, punishing the wicked, and bestowing favours upon his friends, even in their election, redemption, justification, pardon, and eternal happiness: yea, not only profane wicked sinners can make no pretensions to anything of this kind, but even the best of men, none being without sin, no, not man in his best estate; for the righteousness he had then was of God, and therefore he could not be more just than he that made him upright. This comparative sense, which our version leads to, is more generally received; but it seems not to be the sense of the passage, since this is a truth clear from reason, and needed no vision or revelation to discover it; nor can it be thought that God would send an angelic spirit in such an awful and pompous manner, to declare that which every one knew, and no man would contradict; even the most self-righteous and self-sufficient man would never be so daring and insolent as to say he was more righteous than God; but the words should be rather rendered, "shall mortal man be justified by God, or be just from God?" or "with" him, or "before" him (t), in his sight, by any righteousness in him, or done by him? shall he enter into his presence, stand at his bar, and be examined there, and go away from thence, in the sight and account of God, as a righteous person of himself? no, he cannot; now this is a doctrine opposed to carnal reasoning and the common sentiments of men, a doctrine of divine revelation, a precious truth: this is the string of pearls Eliphaz received, see Job 4:12; that mortal man is of himself an unrighteous creature; that he cannot be justified by his own righteousness in the sight of God; and that he must look and seek out for a better righteousness than his own, to justify him before God; and this agrees with Eliphaz's interpretation of the vision, Job 15:14; with the sentiments of his friend Bildad, who seems to have some respect to it, Job 25:4; and also of Job himself, Job 9:2; and in like manner are we to understand the following clause:
shall a man be more pure than his Maker? even the greatest and best of men, since what purity was in Adam, in a state of innocence, was from God; and what good men have, in a state of grace, is from the grace of God and blood of Christ, without which no man is pure at all, and therefore cannot be purer than him from whom they have it: or rather "be pure from", or "with", or "before his Maker" (u), or be so accounted by him; every man is impure by his first birth, and in his nature state, and therefore cannot stand before a pure and holy God, who of purer eyes than to behold iniquity; or go away his presence, and be reckoned by him a pure and holy creature of himself; nor can any thing that he can do, in a moral or ceremonial manner, cleanse him from his impurity; and therefore it is necessary he should apply to the grace of God, and blood of Christ, for his purification.
(t) "an mortalis a Deo justificabitur?" Codurcus' Bolducius, Deodatus, Gussetius, Ebr. Comment. p. 709. "Num mortalis a numine justus erit?" Schultens; so Mr. Broughton, "can the sorrowful man be holden just before the Puissant?" (u) "an quisquam vir a factore suo mundus habebitur?" Codurcus; "an a conditore suo purus erit vir?" Schultens; so Mr. Broughton, "can the human being be clear before him that was his Maker?"
John Wesley
4:17 More just - Pretend more strictly to observe the laws of justice? Shall (enosh) mortal, miserable man (so the word signifies) be thus insolent? Nay, shall geber, the strongest and most eminent man, stand in competition with God? Those that find fault with the directions of the Divine law, the dispensations of the Divine grace, or the disposal of the Divine providence, do make themselves more just and pure than God: who being their maker, is their Lord and owner: and the author of all the justice and purity that is in man.
Robert Jamieson, A. R. Fausset and David Brown
4:17 mortal man . . . a man--Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.
more just than God . . . more pure than his maker--But this would be self-evident without an oracle.
4:184:18: Եթէ ծառայից իւրոց ո՛չ հաւատայցէ, եւ զհրեշտակաց խոտորնագոյնս ինչ իմացաւ։
18 եթէ չի հաւատում իր ծառաներին, իսկ հրեշտակների վրայ խոտոր բաներ է նկատում:
18 Ահա անիկա իր ծառաներուն չի հաւատար։Իր հրեշտակներուն վրայ պակասութիւն կը գտնէ։
եթէ ծառայից իւրոց ոչ հաւատայցէ, եւ զհրեշտակաց խոտորագոյնս ինչ իմացաւ:

4:18: Եթէ ծառայից իւրոց ո՛չ հաւատայցէ, եւ զհրեշտակաց խոտորնագոյնս ինչ իմացաւ։
18 եթէ չի հաւատում իր ծառաներին, իսկ հրեշտակների վրայ խոտոր բաներ է նկատում:
18 Ահա անիկա իր ծառաներուն չի հաւատար։Իր հրեշտակներուն վրայ պակասութիւն կը գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 Вот, Он и слугам Своим не доверяет и в Ангелах Своих усматривает недостатки:
4:18 εἰ ει if; whether κατὰ κατα down; by παίδων παις child; boy αὐτοῦ αυτος he; him οὐ ου not πιστεύει πιστευω believe; entrust κατὰ κατα down; by δὲ δε though; while ἀγγέλων αγγελος messenger αὐτοῦ αυτος he; him σκολιόν σκολιος warped; crooked τι τις anyone; someone ἐπενόησεν επινοεω think on
4:18 הֵ֣ן hˈēn הֵן behold בַּ֭ ˈba בְּ in עֲבָדָיו ʕᵃvāḏāʸw עֶבֶד servant לֹ֣א lˈō לֹא not יַאֲמִ֑ין yaʔᵃmˈîn אמן be firm וּ֝ ˈû וְ and בְ vᵊ בְּ in מַלְאָכָ֗יו malʔāḵˈāʸw מַלְאָךְ messenger יָשִׂ֥ים yāśˌîm שׂים put תָּהֳלָֽה׃ tohᵒlˈā תָּהֳלָה error
4:18. ecce qui serviunt ei non sunt stabiles et in angelis suis repperit pravitatemBehold, they that serve him are not steadfast, and in his angels he found wickedness:
18. Behold, he putteth no trust in his servants; and his angels he chargeth with folly:
4:18. Behold, those who serve him are not steadfast, and in his angels he finds imperfection.
4:18. Behold, he put no trust in his servants; and his angels he charged with folly:
Behold, he put no trust in his servants; and his angels he charged with folly:

4:18 Вот, Он и слугам Своим не доверяет и в Ангелах Своих усматривает недостатки:
4:18
εἰ ει if; whether
κατὰ κατα down; by
παίδων παις child; boy
αὐτοῦ αυτος he; him
οὐ ου not
πιστεύει πιστευω believe; entrust
κατὰ κατα down; by
δὲ δε though; while
ἀγγέλων αγγελος messenger
αὐτοῦ αυτος he; him
σκολιόν σκολιος warped; crooked
τι τις anyone; someone
ἐπενόησεν επινοεω think on
4:18
הֵ֣ן hˈēn הֵן behold
בַּ֭ ˈba בְּ in
עֲבָדָיו ʕᵃvāḏāʸw עֶבֶד servant
לֹ֣א lˈō לֹא not
יַאֲמִ֑ין yaʔᵃmˈîn אמן be firm
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
מַלְאָכָ֗יו malʔāḵˈāʸw מַלְאָךְ messenger
יָשִׂ֥ים yāśˌîm שׂים put
תָּהֳלָֽה׃ tohᵒlˈā תָּהֳלָה error
4:18. ecce qui serviunt ei non sunt stabiles et in angelis suis repperit pravitatem
Behold, they that serve him are not steadfast, and in his angels he found wickedness:
4:18. Behold, those who serve him are not steadfast, and in his angels he finds imperfection.
4:18. Behold, he put no trust in his servants; and his angels he charged with folly:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: Behold, he put no trust in his servants - This verse is generally understood to refer to the fall of angels; for there were some of those heavenly beings who kept not their first estate: they did not persevere to the end of their probation, and therefore fell into condemnation, and are reserved in chains of darkness unto the judgment of the great day; Jde 1:6. It is said he put no trust in them - he knew that nothing could be absolutely immutable but himself; and that no intelligent beings could subsist in a state of purity, unless continually dependent on himself, and deriving constant supplies of grace, power, and light, from him who gave them their being.
And his angels he charged with folly - Not chargeth, as many quote the passage. He charged those with folly who kept not their first estate. It does not appear that he is charging the others in the same way, who continue steadfast.
The several translations of this verse, both ancient and modern, are different from each other. Here are the chief: -
In angelis suis reperit pravitatem, "In his angels he found perverseness," Vulgate. The Septuagint is nearly the same. II met la lumiere dans ses anges, "He puts light into his angels," French Bible. Even those pure intelligences have continual need of being irradiated by the Almighty; wa-bemalakui neshim temcho, "And he hath put amazement in his angels," Syriac. The Arabic is the same. In angelis suis ponet gloriationem, "In his angels he will put exultation," Montanus. The Hebrew is תהלה toholah, irradiation, from הלה halah, to irradiate, glister, or shine. In this place we may consider angels (מלאכים malachim) as heavenly or earthly messengers or angels of the Lord; and the glory, influence, and honor of their office as being put in them by the Most High. They are as planets which shine with a borrowed light. They have nothing but what they have received. Coverdale translates the whole verse thus: Beholde he hath founde unfaythfulnesse amonge his owne servaunts and proude disobedience amonge his angels. The sense is among all these interpreters; and if the fallen angels are meant, the passage is plain enough.
Albert Barnes: Notes on the Bible - 1834
4:18: Behold, he put no trust in his servants - These are evidently the words of the oracle that appeared to Eliphaz; see Schultens, in loc. The word servants here refers to angels; and the idea is, that God was so pure that he did not confide even in the exalted holiness of angels - meaning that their holiness was infinitely inferior to his. The design is to state that God had the highest possible holiness, such as to render the holiness of all others, no matter how exalted, as nothing - as all lesser lights are as nothing before the glory of the sun. The Chaldee renders this, "Lo, in his servants, the prophets, he does not confide;" but the more correct reference is undoubtedly to the angels.
And his angels he charged with folly - Margin, Or," Nor in his angels, in whom he put light." The different rendering in the text and in the margin, has arisen from the supposed ambiguity of the word employed here - תהלה tohŏ lâ h. It is a word which occurs nowhere else, and hence, it is difficult to determine its true signification. Walton renders it, gloriatio glorying; Jerome, pravitas, wickedness; the Septuagint, σκολιόν skolion, fault, blemish; Dr. Good. default, or defection; Noyes, frailty. Gesenius says that the word is derived from הלל hâ lă l, (No. 4), to be foolish. So also Kimchi explains it. According to this, the idea is that of foolishness - that is, they are far inferior to God in wisdom; or, as the word folly in the Scriptures is often synonymous with sin, it might mean that their purity was so far inferior to his as to appear like impurity and sin. The essential idea is, that even the holiness of angels was not to be compared with God. It is not that they were polluted and unholy, for, in their measure, they are perfect; but it is that their holiness was as nothing compared with the infinite perfection of God. It is to be remembered that a part of the angels had sinned, and they had shown that their integrity was not to be confided in; and whatever might be the holiness of a creature, it was possible to conceive that he might sin. But no such idea could for a moment enter the mind in regard to God. The object of this whole argument is to show, that if confidence could not be reposed in the angels, and if all their holiness was as nothing before God, little confidence could be placed in man; and that it was presumption for him to sit in judgment on the equity of the divine dealings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: he put: Job 15:15, Job 15:16, Job 25:5, Job 25:6; Psa 103:20, Psa 103:21, Psa 104:4; Isa 6:2, Isa 6:3
and his angels he charged with folly: or, nor in his angels in whom he put light, Pe2 2:4; Jde 1:6
Job 4:19
Geneva 1599
4:18 Behold, he put no trust in his servants; and his (m) angels he charged with folly:
(m) If God finds imperfection in his angels when they are not maintained by his power, how much more shall he lay folly to man's charge when he would justify himself against God?
John Gill
4:18 Behold, he put no trust in his servants,.... Some think the divine oracle or revelation ends in Job 4:17, and that here Eliphaz makes some use and improvement of it, and addresses Job, and argues with him upon it, with a view to his case and circumstances; but rather the account of what the oracle said, or was delivered by revelation, is continued to the end of the chapter, there being nothing unworthy of God, either in the matter or manner of it: and here Eliphaz himself is addressed, and this address ushered in with a "behold", as a note of admiration, asseveration, and attention; it being somewhat wonderful and of importance, sure and certain, and which deserved to be listened to, that God, the Maker of men and angels, did not, and does not, "put" any "trust" or confidence "in his servants"; meaning not the prophets in particular, as the Targum, though they are in an eminent sense the servants of God; nor righteous men in general, as Jarchi and others, who though heretofore servants of sin, yet through grace become servants of righteousness, and of God; but as men who dwelt in houses of clay are opposed to them, and distinguished from them, in Job 4:19, they must be understood of angels, as the following clause explains it; who always stand before God, ministering unto him, ready to do his will, and to do it in the most perfect manner creatures are capable of; they go forth at his command into each of the parts of the world, and execute his orders; they worship him, and celebrate his perfections, ascribing honour and glory, wisdom, power, and blessing to him; and this they do cheerfully, constantly, and incessantly. Now though God has intrusted these servants of his with many messages of importance, both under the Old and New Testament dispensation, yet he has not trusted them with the salvation of men, to which they are not equal, but has put it into the hands of his Son; nor indeed did he trust them with the secret of it, so as to make them his counsellors about it; no, Christ only was the wonderful Counsellor in this affair; the counsel of peace, or that respecting the peace and reconciliation of men, was only between him and his Father; God was only in and with Christ, and not angels reconciling men, or drawing the plan of their reconciliation; and when this secret, being concluded on and settled, was revealed to angels, it is thought by some to be the reason of so many of them apostatizing from God; they choosing rather to have nothing to do with him, than to be under the Son of God in human nature: but, besides this, there are many other things God has not trusted the angels with, as his purposes and decrees within himself, and the knowledge of the times and seasons of the accomplishment of them, particularly the day and hour of judgment; though the sense here rather seems to be this, that God does not and did not trust them with themselves; he knew their natural weakness, frailty, mutability, how liable they were to sin and fall from him, and therefore he chose them in Christ, put them into his hands, and made him head over them, and so confirmed and established them in him; and, as it may be rendered, "did not put stability or firmness" (w) in them, so as to stand of themselves; or "perfection" in them, as some render it (x), which cannot be in a creature as it is in God:
and his angels he charged with folly; that is, comparatively, with respect to himself, in comparison of whom all creatures are foolish, be they ever so wise; for he is all wise, and only wise; angels are very knowing and intelligent in things natural and evangelical, but their knowledge is but imperfect, particularly in the latter; as appears by their being desirous of looking into those things which respect the salvation of men, and by learning of the church the manifold wisdom of God, 1Pet 1:2; or by "folly" is meant vanity, weakness, and imperfection (y), a liableness to fall, which God observed in them; and which are in every creature in its best estate, and were in Adam in his state of innocence, and so in the angels that fell not, especially previous to their confirmation by Christ, see Ps 39:5; and so the sense is the same with the preceding clause: some render it by repeating the negative from that, "and he putteth not glorying" or "boasting in his angels" (z); he makes no account of their duties and services, so as to glory in them; it is an humbling himself to regard them; or he puts nothing in them that they can boast of, since they have nothing of themselves, all from him, and therefore cannot glory as though they had received it not. Others observe, that the word has the signification of light, and differently render the passage; some, "though he putteth light in his angels" (a), makes them angels of light, comparable to morning stars, yet he puts no trust in them; and what they have is from him, and therefore not to be compared with him, nor can they glory in themselves; or, "he putteth not light", or "not clear light into them" (b); that which is perfect, and fire from all manner of darkness; such only is in himself the Father of lights, with whom it dwells in perfection, and there is no shadow of turning in him: some would have this understood of the evil angels, whom God charged with folly; but this is too low a term, a phrase not strong enough to express their sin and wickedness, who are not chargeable only with imprudence, but with rebellion and treason against God; nor does this sense agree with parallel places, Job 15:14; and besides, the beauty of the comparison of them with men would be lost, and the strength of the argument with respect to them would be sadly weakened, which we have in Job 4:19.
(w) "non posuit stabilitatem", Mercerus, Vatablus; "firmitatem", Junius & Tremellius. (x) So Mr. Broughton. (y) "vanitatem", Codurcus; "omissionem, lapsationemve", Schultens. (z) "Gloriationem", Montanus. (a) Sic Beza & Belg. nov. vers. (b) "Lumen", Pagninus, Mercerus; "lucem", Junius & Tremellius; so R. Levi Ben Gersom, Sephorno, and others; "lucem exactissimam", Vatablus; "clear light", Broughton.
John Wesley
4:18 Servants - They are called his servants by way of eminency, that general name being here appropriated to the chief of the kind, to intimate that sovereign dominion which the great God hath over the angels, and much more over men. With folly - Without all doubt, this refers to those angels who foolishly and wickedly fell from God.
Robert Jamieson, A. R. Fausset and David Brown
4:18 folly--Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2Pet 2:4), and at best is but the holiness of a creature. Folly is the want of moral consideration [UMBREIT].
4:194:19: Իսկ արդ զբնակեալս ՚ի տունս կաւեղէնս, յորոց եւ ինքեանք ՚ի նմին կաւոյ եմք։ Եհար զնոսա ըստ օրինակի ցեցոյ.
19 Արդ, գալով կաւէ տներում բնակուածներին (մենք էլ միեւնոյն կաւից ենք), ցեցի պէս կերաւ նրանց,
19 Ալ ո՞ւր կը մնան անոնք, որ կաւեղէն տուներու մէջ կը բնակին, Որոնց հիմը փոշիին մէջ է եւ որոնք ցեցէն առաջ կը ճզմուին։
Իսկ արդ զբնակեալս ի տունս կաւեղէնս, յորոց եւ ինքեանք ի նմին կաւոյ եմք, եհար զնոսա ըստ օրինակի ցեցոյ:

4:19: Իսկ արդ զբնակեալս ՚ի տունս կաւեղէնս, յորոց եւ ինքեանք ՚ի նմին կաւոյ եմք։ Եհար զնոսա ըստ օրինակի ցեցոյ.
19 Արդ, գալով կաւէ տներում բնակուածներին (մենք էլ միեւնոյն կաւից ենք), ցեցի պէս կերաւ նրանց,
19 Ալ ո՞ւր կը մնան անոնք, որ կաւեղէն տուներու մէջ կը բնակին, Որոնց հիմը փոշիին մէջ է եւ որոնք ցեցէն առաջ կը ճզմուին։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19 тем более в обитающих в храминах из брения, которых основание прах, которые истребляются скорее моли.
4:19 τοὺς ο the δὲ δε though; while κατοικοῦντας κατοικεω settle οἰκίας οικια house; household πηλίνας πηλινος from; out of ὧν ος who; what καὶ και and; even αὐτοὶ αυτος he; him ἐκ εκ from; out of τοῦ ο the αὐτοῦ αυτος he; him πηλοῦ πηλος mud; clay ἐσμεν ειμι be ἔπαισεν παιω strike αὐτοὺς αυτος he; him σητὸς σης moth τρόπον τροπος manner; by means
4:19 אַ֤ף׀ ʔˈaf אַף even שֹׁכְנֵ֬י šōḵᵊnˈê שׁכן dwell בָֽתֵּי־ vˈāttê- בַּיִת house חֹ֗מֶר ḥˈōmer חֹמֶר clay אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֶּ be בְּ in † הַ the עָפָ֥ר ʕāfˌār עָפָר dust יְסֹודָ֑ם yᵊsôḏˈām יְסֹוד foundation יְ֝דַכְּא֗וּם ˈyᵊḏakkᵊʔˈûm דכא oppress לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face עָֽשׁ׃ ʕˈāš עָשׁ moth
4:19. quanto magis hii qui habitant domos luteas qui terrenum habent fundamentum consumentur velut a tineaHow much more shall they that dwell in houses of clay, who have an earthly foundation, be consumed as with the moth?
19. How much more them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth!
4:19. How much more will those who live in houses of clay, which have an earthly foundation, be consumed like the moth?
4:19. How much less [in] them that dwell in houses of clay, whose foundation [is] in the dust, [which] are crushed before the moth?
How much less [in] them that dwell in houses of clay, whose foundation [is] in the dust, [which] are crushed before the moth:

4:19 тем более в обитающих в храминах из брения, которых основание прах, которые истребляются скорее моли.
4:19
τοὺς ο the
δὲ δε though; while
κατοικοῦντας κατοικεω settle
οἰκίας οικια house; household
πηλίνας πηλινος from; out of
ὧν ος who; what
καὶ και and; even
αὐτοὶ αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
αὐτοῦ αυτος he; him
πηλοῦ πηλος mud; clay
ἐσμεν ειμι be
ἔπαισεν παιω strike
αὐτοὺς αυτος he; him
σητὸς σης moth
τρόπον τροπος manner; by means
4:19
אַ֤ף׀ ʔˈaf אַף even
שֹׁכְנֵ֬י šōḵᵊnˈê שׁכן dwell
בָֽתֵּי־ vˈāttê- בַּיִת house
חֹ֗מֶר ḥˈōmer חֹמֶר clay
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֶּ be בְּ in
הַ the
עָפָ֥ר ʕāfˌār עָפָר dust
יְסֹודָ֑ם yᵊsôḏˈām יְסֹוד foundation
יְ֝דַכְּא֗וּם ˈyᵊḏakkᵊʔˈûm דכא oppress
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
עָֽשׁ׃ ʕˈāš עָשׁ moth
4:19. quanto magis hii qui habitant domos luteas qui terrenum habent fundamentum consumentur velut a tinea
How much more shall they that dwell in houses of clay, who have an earthly foundation, be consumed as with the moth?
4:19. How much more will those who live in houses of clay, which have an earthly foundation, be consumed like the moth?
4:19. How much less [in] them that dwell in houses of clay, whose foundation [is] in the dust, [which] are crushed before the moth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:19: How much less - Rather, with the Vulgate, How much more? If angels may be unstable, how can man arrogate stability to himself who dwells in an earthly tabernacle, and who must shortly return to dust? Crushed before the moth? The slightest accident oftentimes destroys. "A fly, a grape-stone, or a hair can kill." Great men have fallen by all these. This is the general idea in the text, and it is useless to sift for meanings.
Albert Barnes: Notes on the Bible - 1834
4:19: How much less - (אף 'aph). This particle has the general sense of addition, accession, especially of something more important;" yea more, besides, even." Gesenius. The meaning here is, "how much more true is this of man!" He puts no confidence in his angels; he charges them with frailty; how much more strikingly true must this be of man! It is not merely, as our common translation would seem to imply, that he put much less confidence in man than in angels; it is, that all he had said must be more strikingly true of man, who dwelt in so frail and humble a habitation.
In them that dwell in houses of clay - In man. The phrase "houses of clay" refers to the body made of dust. The sense is, that man, from the fact that he dwells in such a tabernacle, is far inferior to the pure spirits that surround the throne of God, and much more liable to sin. The body is represented as a temporary tent, tabernacle, or dwelling for the soul. That dwelling is soon to be taken down, and its tenant, the soul, to be removed to other abodes. So Paul Co2 5:1 speaks of the body as ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους hē epigeios hē mō n oikia tou skē nous - "our earthly house of this tabernacle." So Plato speaks of it as γηΐ́νον σκῆνος gē inon skē nos - an earthly tent; and so Aristophanes (Av. 587), among other contemptuous expressions applied to people, calls them πλάσματα πηλοῦ plasmata pē lou, "vessels of clay." The idea in the verse before us is beautiful, and as affecting as it is beautiful. A house of clay (חמר chô mer) was little fitted to bear the extremes of heat and cold, of storm and sunshine, of rain, and frost, and snow, and would soon crumble and decay. It must be a frail and temporary dwelling. It could not endure the changes of the seasons and the lapse of years like a dwelling of granite or marble. So with our bodies. They can bear little. They are frail, infirm, and feeble. They are easily prostrated, and soon fall back to their native dust. How can they who dwelt in such edifices, be in any way compared with the Infinite and Eternal God?
Whose foundation is in the dust - A house to be firm and secure should be founded on a rock; see Mat 7:25. The figure is kept up here of comparing man with a house; and as a house that is built on the sand or the dust may be easily washed away (compare Mat 7:26-27), and could not be confided in, so it was with man. He was like such a dwelling; and no more confidence could be reposed in him than in such a house.
Which are crushed - They are broken in pieces, trampled on, destroyed (דכא dâ kâ'), by the most insignificant objects.
Before the moth - See Isa 50:9, note; Isa 51:8, note. The word moth (עשׁ ‛ â sh), Greek σής sē s, Vulgate, tinea, denotes properly an insect which flies by night, and particularly that which attaches itself to woolen cloth and consumes it. It is possible, however, that the word here denotes the moth-worm. This "moth-worm is one state of the creature. which first is inclosed in an egg, and thence issues in the form of a worm; after a time, it quits the form of a worm, to assume that of the complete state of the insect, or the moth." Calmet. The comparison here, therefore, is not that of a moth flying against a house to overset it, nor of the moth consuming man as it does a garment, but it is that of a feeble worm that preys upon man and destroys him; and the idea is, that the most feeble of all objects may crush him. The following remarks from Niebuhr (Reisebeschreibung von Arabien, S. 133), will serve to illustrate this passage, and show that so feeble a thing as a worm may destroy human life. "There is in Yemen, in India, and on the coasts of the South Sea, a common sickness caused by the Guinea, or nerve-worm, known to European physicians by the name of vena Medinensis. It is supposed in Yemen that this worm is ingested from the bad water which the inhabitants of those countries are under a necessity of using. Many of the Arabians on this account take the precaution to strain the water which they drink. If anyone has by accident swallowed an egg of this worm, no trace of it is to be seen until it appears on the skin; and the first indication of it there, is the irritation which is caused. On our physician, a few days before his death, five of these worms made their appearance, although we had been more than five months absent from Arabia. On the island of Charedsch, I saw a French officer, whose name was Le Page, who after a long and arduous journey, which he had made on foot, from Pondicherry to Surat, through the heart of India, found the traces of such a worm in him, which he endeavored to extract from his body.
He believed that be had swallowed it when drinking the waters of Mahratta. The worm is not dangerous, if it can be drawn from the body without being broken. The Orientals are accustomed, as soon as the worm makes its appearance through the skin, to wind it up on a piece of straw, or of dry wood. It is finer than a thread, and is from two to three feet in length. The winding up of the worm frequently occupies a week; and no further inconvenience is experienced, than the care which is requisite not to break it. If, however, it is broken, it draws itself back into the body, and then becomes dangerous. Lameness, gangrene, or the loss of life itself is the result." See the notes at Isaiah referred to above. The comparison of man with a worm, or an insect, on account of his feebleness and shortness of life, is common in the sacred writings, and in the Classics. The following passage from Pindar, quoted by Schultens, hints at the same idea:
Ἐπάμεροι, τί δέ τις; τί δ ̓ οῦ τις;
Σκιᾶς ὄναρ ἄνθρωποι.
Epameroi, ti de tis; ti d' ou tis;
Skias onar anthrō poi.
"Things of a day! What is anyone? What is he not? Men are the dream of a shadow!" - The idea in the passage before us is, that people are exceedingly frail, and that in such creatures no confidence can be placed. How should such a creature, therefore, presume to arraign the wisdom and equity of the divine dealings? How can he be more just or wise than God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: dwell: Job 10:9, Job 13:12, Job 33:6; Gen 2:7, Gen 3:19, Gen 18:27; Ecc 12:7; Co2 4:7, Co2 5:1
crushed: Job 13:28, Job 14:2; Psa 39:11, Psa 90:5-7, Psa 103:15, Psa 103:16, Psa 146:4; Pe1 1:24
Job 4:20
Geneva 1599
4:19 How much less [in] them that dwell in houses of (n) clay, whose foundation [is] in the dust, [which] are crushed before the moth?
(n) That is, in this mortal body, subject to corruption, as in (2Cor 5:1).
John Gill
4:19 How much less on them that dwell in houses of clay,.... Meaning men, but not as dwelling in houses, in a proper sense, made of clay dried by the sun, as were common in the eastern countries; nor in mean cottages, as distinguished from cedar, and ceiled houses, in which great personages dwelt, for this respects men in common; nor as being in the houses of the grave, as the Targum, Jarchi, and others, which are no other than dust, dirt, and clay; for this regards not the dead, but the living; but the bodies of men are meant; in which their souls dwell; which shows the superior excellency of the soul to the body, and its independency of it, being capable of existing without it, as it does in the separate state before the resurrection; so bodies are called tabernacles, and earthen vessels, and earthly houses, 2Pet 1:13 2Cor 4:7; and bodies of clay, Job 13:12; so the body is by Epictetus (c) called clay elegantly wrought; and another Heathen writer (d) calls it clay steeped in, or macerated and mixed with blood: being of clay denotes the original of bodies, the dust of the earth; and the frailty of them, like brittle clay, and the pollution of them, all the members thereof being defiled with sin, and so called vile bodies, and will remain such till changed by Christ, Phil 3:21; now the argument stands thus, if God put no trust in angels, then much less in poor, frail, mortal, sinful men; he has no dependence on their services, whose weakness, unprofitableness, and unfaithfulness, he well knows; he puts no trust in their purposes, and resolutions, and vows, which often come to nothing; nor does he trust his own people with their salvation and justification, or put these things upon the foot of their works, but trusts them and the salvation and justification of them with his Son, and puts them upon the foot of his own grace and mercy: and if he charges the holy angels with folly, then much more (for so it may be also rendered) will he charge mortal sinful men with it, who are born like the wild ass's colt, and are foolish as well as disobedient, even his chosen ones, especially before conversion; or thus if so stands the case of angels, then much less can man be just before him, and pure in his sight: the weakness, frailty, and pollution of the bodies of men, are further enlarged on in some following clauses:
whose foundation is in the dust; meaning not the lower parts of the body, as the feet, which support and bear it up; rather the soul, which is the basis of it, referring to its corruption and depravity by sin; though it seems chiefly to respect the original of the body, which is the dust of the earth, of which it consists, and to which it will return again, this being but a poor foundation to stand upon, Gen 2:7; for the sense is, whose foundation is dust, mere dust, the particle being redundant, or rather an Arabism:
which are crushed before the moth? that is, which bodies of men, or houses of clay founded in the dust; or, "they crush them"; or "which" or "whom they crush" (e); either God, Father, Son, and Spirit, as some; or the angels, as others; or distresses, calamities, and afflictions, which sense seems best, by which they are crushed "before the moth" or "worm" (f); that is, before they die, and come to be the repast of worms, Job 19:26; or before a moth is destroyed, as soon, or sooner (g), than it is; so a man may be crushed to death, or his life taken from him, as soon as a moth's; either by the immediate hand of God, as Ananias and Sapphira, Acts 5:5; or by the sword of man, as Amasa by Joab, 2Kings 20:10; or rather, "like a moth" (h), as easily and as quickly as a moth is crushed between a man's fingers, or by his foot: some, as Saadiah Gaon, and others, render it, "before Arcturus" (i), a constellation in the heavens, Job 9:9; and take the phrase to be the same as that, "before the sun"; Ps 72:17; and to denote the perpetuity and duration of their being crushed, which would be as long as the sun or Arcturus continued, that is, for ever; but either of the above senses is best, especially the last of them.
(c) Arrian. Epictet. l. 1. c. 1. (d) Theodor. Gadareus, apud Sueton. Vit. Tiber. c. 57. (e) "conterent eos", Montanus, Mercerus, Michaelis, Schultens; "sub trinitas personarum", Schmidt; "angeli", Mercerus; so Sephorno and R. Simeon Bar Tzemach; "calamitates", Vatablus; so some in Bar Tzemach. (f) "conam verme", Coceius; so the Targum and Bar Tzemach. (g) "Antequam tinea", Junius & Tremellius; "citius quam tinea", Piscator. (h) , Sept. "instar tineae", Noldius, Schmidt; so Aben Ezra and Broughton. (i) "Donec fuerit Arcturus", Pagninus, Vatablus; so some in Aben Ezra, Ben Melech.
John Wesley
4:19 How, &c. - The sense is, what strange presumption then is it for a foolish and mortal man, to make himself more just than God. In them - Who though they have immortal spirits, yet those spirits dwell in mortal bodies, which are great clogs, and incumbrances, and snares to them. These are called houses, (because they are the receptacles of the soul, and the places of its settled abode) and houses of clay, because they were made of clay, or earth, and to note their great frailty and mutability; whereas the angels are free spirits, unconfined to such carcasses, and dwell in celestial, and glorious, and everlasting mansions. Whose - Whose very foundation, no less than the rest of the building, is in the dust; had their original from it, and must return to it. We stand but upon the dust: some have an higher heap of dust to stand upon than others. But still it is the earth that stays us up, and will shortly swallow us up. Before - Sooner than a moth is crushed, which is easily done by a gentle touch of the finger. Or, at the face of a moth. No creature is so contemptible, but one time or other it may have the body of man in its power.
Robert Jamieson, A. R. Fausset and David Brown
4:19 houses of clay-- (2Cor 5:1). Houses made of sun-dried clay bricks are common in the East; they are easily washed away (Mt 7:27). Man's foundation is this dust (Gen 3:19).
before the moth--rather, "as before the moth," which devours a garment (Job 13:28; Ps 39:11; Is 50:9). Man, who cannot, in a physical point of view, stand before the very moth, surely cannot, in a moral, stand before God.
4:204:20: եւ յառաւօտէ մինչեւ յերեկոյ ո՛չ եւս իցեն։ Քանզի անձամբ անձին օգնել ո՛չ կարէին, կորեա՛ն։
20 եւ առաւօտից մինչեւ երեկոյ նրանք գոյութիւն չեն ունենայ: Քանի որ իրենք իրենց չէին կարող օգնել՝ կորան:
20 Անոնք առաւօտէն մինչեւ իրիկուն կը ճնշուին Ու առանց մէկուն իմանալուն կը կորսուին յաւիտեան։
Եւ յառաւօտէ մինչեւ յերեկոյ ոչ եւս իցեն. քանզի անձամբ անձին օգնել ոչ կարէին, կորեան:

4:20: եւ յառաւօտէ մինչեւ յերեկոյ ո՛չ եւս իցեն։ Քանզի անձամբ անձին օգնել ո՛չ կարէին, կորեա՛ն։
20 եւ առաւօտից մինչեւ երեկոյ նրանք գոյութիւն չեն ունենայ: Քանի որ իրենք իրենց չէին կարող օգնել՝ կորան:
20 Անոնք առաւօտէն մինչեւ իրիկուն կը ճնշուին Ու առանց մէկուն իմանալուն կը կորսուին յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20 Между утром и вечером они распадаются; не увидишь, как они вовсе исчезнут.
4:20 καὶ και and; even ἀπὸ απο from; away πρωίθεν πρωιθεν till; until ἑσπέρας εσπερα evening οὐκέτι ουκετι no longer εἰσίν ειμι be παρὰ παρα from; by τὸ ο the μὴ μη not δύνασθαι δυναμαι able; can αὐτοὺς αυτος he; him ἑαυτοῖς εαυτου of himself; his own βοηθῆσαι βοηθεω help ἀπώλοντο απολλυμι destroy; lose
4:20 מִ mi מִן from בֹּ֣קֶר bbˈōqer בֹּקֶר morning לָ lā לְ to † הַ the עֶ֣רֶב ʕˈerev עֶרֶב evening יֻכַּ֑תּוּ yukkˈattû כתת crush מִ mi מִן from בְּלִ֥י bbᵊlˌî בְּלִי destruction מֵ֝שִׂ֗ים ˈmēśˈîm שׂים put לָ lā לְ to נֶ֥צַח nˌeṣaḥ נֵצַח glory יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish
4:20. de mane usque ad vesperum succidentur et quia nullus intellegit in aeternum peribuntFrom morning till evening they shall be cut down: and because no one understandeth, they shall perish for ever.
20. Betwixt morning and evening they are destroyed: they perish for ever without any regarding it.
4:20. From morning all the way to evening, they will be cut down, and because no one understands, they will be destroyed without ceasing.
4:20. They are destroyed from morning to evening: they perish for ever without any regarding [it].
They are destroyed from morning to evening: they perish for ever without any regarding:

4:20 Между утром и вечером они распадаются; не увидишь, как они вовсе исчезнут.
4:20
καὶ και and; even
ἀπὸ απο from; away
πρωίθεν πρωιθεν till; until
ἑσπέρας εσπερα evening
οὐκέτι ουκετι no longer
εἰσίν ειμι be
παρὰ παρα from; by
τὸ ο the
μὴ μη not
δύνασθαι δυναμαι able; can
αὐτοὺς αυτος he; him
ἑαυτοῖς εαυτου of himself; his own
βοηθῆσαι βοηθεω help
ἀπώλοντο απολλυμι destroy; lose
4:20
מִ mi מִן from
בֹּ֣קֶר bbˈōqer בֹּקֶר morning
לָ לְ to
הַ the
עֶ֣רֶב ʕˈerev עֶרֶב evening
יֻכַּ֑תּוּ yukkˈattû כתת crush
מִ mi מִן from
בְּלִ֥י bbᵊlˌî בְּלִי destruction
מֵ֝שִׂ֗ים ˈmēśˈîm שׂים put
לָ לְ to
נֶ֥צַח nˌeṣaḥ נֵצַח glory
יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish
4:20. de mane usque ad vesperum succidentur et quia nullus intellegit in aeternum peribunt
From morning till evening they shall be cut down: and because no one understandeth, they shall perish for ever.
4:20. From morning all the way to evening, they will be cut down, and because no one understands, they will be destroyed without ceasing.
4:20. They are destroyed from morning to evening: they perish for ever without any regarding [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: They are destroyed from morning to evening - In almost every moment of time some human being comes into the world, and some one departs from it. Thus are they "destroyed from morning to evening."
They perish for ever - יאבדו yobedu; peribunt, they pass by; they go out of sight; they moulder with the dust, and are soon forgotten. Who regards the past generation now among the dead? Isaiah has a similar thought, Isa 57:1 : "The righteous perisheth, and No Man Layeth It to Heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come." Some think that Isaiah borrowed from Job; this will appear possible when it has been proved, which has never yet been done, that the writer of this book flourished before Isaiah. If, however, he borrowed the above thought, it must be allowed that it has been wondrously improved by coming through his hands.
Albert Barnes: Notes on the Bible - 1834
4:20: They are destroyed from morning to evening - Margin, "beaten in pieces." This is nearer to the Hebrew. The phrase "from morning to evening" means between the morning and the evening; that is, they live scarcely a single day; see the notes at Isa 38:12. The idea is, not the continuance of the work of destruction from morning to evening; but that man's life is excecdingly short, so short that he scarce seems to live from morning to night. What a beautiful expression, and how true! How little qualified is such a being to sit in judgment on the doings of the Most High!
They perish foRev_er - Without being restored to life. They pass away, and nothing is ever seen of them again!
Without any regarding it - Without its being noticed. How strikingly true is this! What a narrow circle is affected by the death of a man, and how soon does even that circle cease to be affected! A few relatives and friends feel it and weep over the loss; but the mass of men are unconcerned. It is like taking a grain of sand from the sea-shore, or a drop of water from the ocean. There is indeed one less, but the place is soon supplied, and the ocean rolls on its tumultuous billows as though none had been taken away. So with human life. The affairs of people will roll on; the world will be as busy, and active, and thoughtless as though we had not been; and soon, O how painfully soon to human pride, will our names be forgotten! The circle of friends will cease to weep, and then cease to remember us. The last memorial that we lived, will be gone. The house that we built, the bed on which we slept, the counting-room that we occupied, the monuments that we raised, the books that we made, the stone that we directed to be placed over our graves, will all be gone; and the last memento that we ever lived, will have faded away! How vain is man! How vain is pride! How foolish is ambition! How important the announcement that there is another world, where we may live on foRev_er!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: destroyed: Heb. beaten in pieces, Ch2 15:6 *marg
from morning: Isa 38:12, Isa 38:13
they perish: Job 14:14, Job 16:22; Psa 39:13, Psa 92:7
without: Job 18:17, Job 20:7; Ch2 21:20; Psa 37:36; Pro 10:7
Job 4:21
Geneva 1599
4:20 They are destroyed from (o) morning to evening: they perish for ever (p) without any regarding [it].
(o) They see death continually before their eyes and daily approaching them.
(p) No man for all this considers it.
John Gill
4:20 They are destroyed from morning to evening,.... That is, those that dwell in houses of clay, before described; the meaning is, that they are always exposed to death, and liable to it every day they live; not only such who are persecuted for the sake of religion, but all men in common, for of such are both the text and context; who have always the seeds of mortality and death in them, that is continually working in them; and every day, even from morning to evening, are innumerable instances of the power of death over men; and not only some there are, whose sun rises in the morning and sets at evening, who are like grass in the morning, gay, and green, and by evening cut down and withered, live but a day, and some not that, but even it is true of all men, comparatively speaking, they begin to die the day they begin to live; so that the wise man takes no notice of any intermediate time between a time to be born and a time to die, Eccles 3:2; so frail and short is the life of man; his days are but as an hand's breadth, Ps 39:5,
they perish for ever: which is not to be understood of the second or eternal death which some die; for this is not the case of all; those that believe in Christ shall not perish for ever, but have everlasting life; but this respects not only the long continuance of men under the power of death until the resurrection, which is not contradicted by thus expression; but it signifies that the dead never return to this mortal life again, at least the instances are very rare; their families, friends, and houses, that knew them, know them no more; they return no more to their worldly business or enjoyments, see Job 7:9,
without any regarding it; their death; neither they themselves nor others, expecting it so soon, and using no means to prevent it, and which, if made use of, would not have availed, their appointed time being come; or "without putting" (k), either without putting light into them, as Sephorno, which can only be true of some; or with out putting the hand, either their own or another's, to destroy them, being done by the hand of God, by a distemper of his sending, or by one providence or another; or without putting the heart to it, which comes to the sense of our version; though death is so frequent every day, yet it is not taken notice of; men do not lay it to heart, so as to consider of their latter end, and repent of their sins, and reform from them, that they may not be their ruin; and this is and would be the case of all men, were it not for the grace of God.
(k) "propter non ponentem", Montanus; "sub. manum", Codurcus; "cor", R. Levi, Jarchi, Mercerus, Piscator, Michaelis.
John Wesley
4:20 Destroyed - All the day long, there is not a moment wherein man is not sinking towards death and corruption. Perish - In reference to this present worldly life, which when once lost is never recovered. Regarding - Heb. without putting the heart to it, this is so common a thing for all men, though never so high and great, to perish in this manner, that no man heeds it, but passes it by as a general accident not worthy of observation.
Robert Jamieson, A. R. Fausset and David Brown
4:20 from morning to evening--unceasingly; or, better, between the morning and evening of one short day (so Ex 18:14; Is 38:12).
They are destroyed--better, "they would be destroyed," if God withdrew His loving protection. Therefore man must not think to be holy before God, but to draw holiness and all things else from God (Job 4:17).
4:214:21: Փչեաց ՚ի նոսա եւ ցամաքեցա՛ն. սատակեցան քանզի ո՛չ էր ՚ի նոսա իմաստութիւն։
21 Փչեց նրանց վրայ, ու չորացան, ոչնչացան նրանք, զի չունէին իմաստութիւն:
21 Ահա անոնց վրայ եղած փառաւորութիւնը կը վերցուի։Անոնք կը մեռնին առանց իմաստուն ըլլալու»։
Փչեաց ի նոսա եւ ցամաքեցան, սատակեցան` քանզի ոչ էր ի նոսա իմաստութիւն:

4:21: Փչեաց ՚ի նոսա եւ ցամաքեցա՛ն. սատակեցան քանզի ո՛չ էր ՚ի նոսա իմաստութիւն։
21 Փչեց նրանց վրայ, ու չորացան, ոչնչացան նրանք, զի չունէին իմաստութիւն:
21 Ահա անոնց վրայ եղած փառաւորութիւնը կը վերցուի։Անոնք կը մեռնին առանց իմաստուն ըլլալու»։
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21 Не погибают ли с ними и достоинства их? Они умирают, не достигнув мудрости.
4:21 ἐνεφύσησεν εμφυσαω blow in / on γὰρ γαρ for αὐτοῖς αυτος he; him καὶ και and; even ἐξηράνθησαν ξηραινω wither; dry ἀπώλοντο απολλυμι destroy; lose παρὰ παρα from; by τὸ ο the μὴ μη not ἔχειν εχω have; hold αὐτοὺς αυτος he; him σοφίαν σοφια wisdom
4:21 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not נִסַּ֣ע nissˈaʕ נסע pull out יִתְרָ֣ם yiṯrˈām יֶתֶר sinew בָּ֑ם bˈām בְּ in יָ֝מ֗וּתוּ ˈyāmˈûṯû מות die וְ wᵊ וְ and לֹ֣א lˈō לֹא not בְ vᵊ בְּ in חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
4:21. qui autem reliqui fuerint auferentur ex eis morientur et non in sapientiaAnd they that shall be left, shall be taken away from them: they shall die, and not in wisdom.
21. Is not their tent-cord plucked up within them? they die, and that without wisdom.
4:21. But those who are left behind will be taken away from them; they will die, and not in wisdom.
4:21. Doth not their excellency [which is] in them go away? they die, even without wisdom.
Doth not their excellency [which is] in them go away? they die, even without wisdom:

4:21 Не погибают ли с ними и достоинства их? Они умирают, не достигнув мудрости.
4:21
ἐνεφύσησεν εμφυσαω blow in / on
γὰρ γαρ for
αὐτοῖς αυτος he; him
καὶ και and; even
ἐξηράνθησαν ξηραινω wither; dry
ἀπώλοντο απολλυμι destroy; lose
παρὰ παρα from; by
τὸ ο the
μὴ μη not
ἔχειν εχω have; hold
αὐτοὺς αυτος he; him
σοφίαν σοφια wisdom
4:21
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
נִסַּ֣ע nissˈaʕ נסע pull out
יִתְרָ֣ם yiṯrˈām יֶתֶר sinew
בָּ֑ם bˈām בְּ in
יָ֝מ֗וּתוּ ˈyāmˈûṯû מות die
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
4:21. qui autem reliqui fuerint auferentur ex eis morientur et non in sapientia
And they that shall be left, shall be taken away from them: they shall die, and not in wisdom.
4:21. But those who are left behind will be taken away from them; they will die, and not in wisdom.
4:21. Doth not their excellency [which is] in them go away? they die, even without wisdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: Doth not their excellency - go away! - Personal beauty, corporeal strength, powerful eloquence, and various mental endowments, pass away, or are plucked up by the roots; they are no more seen or heard among men, and their memory soon perisheth.
They die, even without wisdom - If wisdom means the pursuit of the best end, by the most legitimate and appropriate means, the great mass of mankind appear to perish without it. But, if we consider the subject more closely, we shall find that all men die in a state of comparative ignorance. With all our boasted science and arts, how little do we know! Do we know any thing to perfection that belongs either to the material or spiritual world? Do we understand even what matter is? What is its essence? Do we understand what spirit is? Then, what is its essence? Almost all the phenomena of nature, its grandest operations, and the laws of the heavenly bodies, have been explained on the principle of gravitation or attraction; but in what does this consist? Who can answer? We can traverse every part of the huge and trackless ocean by means of the compass; but who understands the nature of magnetism on which all this depends? We eat and drink in order to maintain life; but what is nutrition, and how is it effected? This has never been explained. Life depends on respiration for its continuance; but by what kind of action is it, that in a moment the lungs separate the oxygen, which is friendly to life, from the nitrogen, which would destroy it; suddenly absorbing the one, and expelling the other? Who, among the generation of hypothesis-framers, has guessed this out? Life is continued by the circulation of the blood; but by what power and law does it circulate? Have the systole and diastole of the heart, on which this circulation depends, ever been satisfactorily explained? Most certainly not. Alas, we die without wisdom; and must die, to know these, and ten thousand other matters equally unknown, and equally important. To be safe, in reference to eternity, we must know the only true God, and Jesus Christ whom he has sent; whom to know is life eternal. This knowledge, obtained and retained, will entitle us to all the rest in the eternal world.
Albert Barnes: Notes on the Bible - 1834
4:21: Doth not their excellency ... - Dr. Good renders this, "Their fluttering round is over with them," by a very forced construction of the passage. Translators and expositors have been very much divided in opinion as to its meaning; but the sense seems to be, that whatever is excellent in people is torn away or removed. Their excellence does not keep them from death, and they are taken off before they are truly wise. The word "excellency" here refers not only to moral excellency or virtue, but everything in which they excel others. Whatever there is in them of strength, or virtue, or influence, is removed. The word used here יתר yether means, literally, something hanging over or redundant (from יתר yâ thar, to hang over, be redundant, or to remain), and hence, it means abundance or remainder, and then that which exceeds or abounds. It is thus applied to any distinguished virtue or excellency, as that which exceeds the ordinary limits or bounds. Men perish; and however eminent they may have been, they are soon cut off, and vanish away. The object here is to show how weak, and frail, and unworthy of confidence are people even in their most elevated condition.
They die, even without wisdom - That is, before they become truly wise. The object is to show, that people are so short-lived compared with angels, that they have no opportunity to become distinguished for wisdom. Their days are few; and however careful may be their observation, before they have had time to become truly wise they are hurried away. They are, therefore, wholly disqualified to sit in judgment on the doings of God, and to arraign, as Job had done, the divine wisdom.
Here closes the oracle which was addressed to Eliphaz. It is a description of unrivaled sublimity. In the sentiments that were addressed to Eliphaz, there is nothing that is contradictory to the other communications which God has made to people, or to what is taught by reason. Every reader of this passage must feel that the thoughts are singularly sublime, and that they are such as are adapted to make a deep impression on the mind. The error in Eliphaz consisted in the application which he makes of them to Job, and in the inference which he draws, that he must have been a hypocrite. This inference is drawn in the following chapter. As the oracle stands here, it is pertinent to the argument which Eliphaz had commenced, and just fitted to furnish a reproof to Job for the irRev_erent manner in which he had spoken, and the complaints which he had brought Job 3 against the dealings of God. Let us learn from the oracle:
(1) That man cannot be more just than God; and let this be an abiding principle of our lives;
(2) Not to complain at his dispensations, but to confide in his superior wisdom and goodness;
(3) That our opportunities of observation, and our rank in existence, are as nothing compared with those of the angels, who are yet so inferior to God as to be charged with folly;
(4) That our foundation is in the dust, and that the most insignificant object may sweep us away; and
(5) That in these circumstances humility becomes us.
Our proper situation is in the dust; and whatever calamities may befall us, we should confide in God, and feel that he is qualified to direct our affairs, and the affairs of the universe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: excellency: Psa 39:5, Psa 39:11, Psa 49:14, Psa 146:3, Psa 146:4; Isa 14:16; Luk 16:22, Luk 16:23; Jam 1:11
die: Job 36:12; Psa 49:20; Isa 2:22; Luk 12:20
Geneva 1599
4:21 Doth not their excellency [which is] in them go away? they die, even without (q) wisdom.
(q) That is, before any of them were so wise, as to think of death.
John Gill
4:21 Doth not their excellency which is in them go away?.... Either the soul which is in them, and is the most excellent part of them; this, though it dies not, yet it goes away and departs from the body at death; and so do all the powers and faculties of it, the thoughts, the affections, the mind, and memory, yea, all the endowments of the mind, wisdom, learning, knowledge of languages, arts, and sciences, all fail at death, 1Cor 13:8; and so likewise all that is excellent in the body, the strength and beauty of it depart, its strength is weakened in the way, and its comeliness turned into corruption: or, as it may be rendered, "which is with them" (l); and so may likewise denote all outward enjoyments, as wealth and riches, glory and honour, which a man cannot carry with him, do not descend into the grave with him, but then go away: a learned man (m) renders the words, "is not their excellency removed which was in them?" and thinks it refers to the corruption of nature, the loss of original righteousness, and of the image of God in man, which formerly was his excellency in his state of innocence, but now, through sin and the fall, is removed from him; and this, indeed, is the cause, the source and spring, of his frailty, mortality, and death; hence it follows:
they die even without wisdom; that dies with them, or whatsoever of that they have goes away from them at death; wise men die as well as fools, yea, they die as fools do, and multitudes without true wisdom, not being wise enough to consider their latter end; they die without the wisdom which some are made to know, in the hidden part, without the fear of God, which is real wisdom, or without the knowledge of Christ, and of God in Christ, which is the beginning, earnest, and pledge of life eternal. Now then since man is such a frail, mortal, foolish, and sinful creature, how can he be just before God, or pure in the sight of his Maker? which, is the thing designed to be proved and illustrated by all this; and here ends the divine oracle, or the revelation made to Eliphaz, when he had the vision before related.
(l) "cum ipsis", Piscator; so some in Mercerus and Drusius, and Mr. Broughton. (m) Schmidt; "quae fuerat", Beza.
John Wesley
4:21 Excellency - Whatsoever is by common estimation excellent in men, all their natural, and moral, and civil accomplishments, as high birth, great riches, power and wisdom, these are so far from preserving men from perishing, that they perish themselves, together with those houses of clay in which they are lodged. Without wisdom - Even without having attained that only wisdom for which they came into the world. Shall such mean, weak, foolish, sinful, dying creatures as this, pretend to be more just than God, more pure than his maker? No: instead of quarrelling with his afflictions, let him admire that he is out of hell.
Robert Jamieson, A. R. Fausset and David Brown
4:21 their excellency-- (Ps 39:11; Ps 146:4; 1Cor 13:8). But UMBREIT, by an Oriental image from a bow, useless because unstrung: "Their nerve, or string would be torn away." MICHAELIS, better in accordance with Job 4:19, makes the allusion be to the cords of a tabernacle taken down (Is 33:20).
they die, even without wisdom--rather, "They would perish, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, which alone save man from ruin [UMBREIT]. BENGEL shows from Scripture that God's holiness (Hebrew, kadosh) comprehends all His excellencies and attributes. DE WETTE loses the scope, in explaining it, of the shortness of man's life, contrasted with the angels "before they have attained to wisdom."