Յոբ / Job - 42 | swap

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

Job - 42Next >

jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-6. Второй ответ Иова. 7-16. Эпилог. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Solomon says, "Better is the end of a thing than the beginning thereof," Eccl. vii. 8. It was so here in the story of Job; at the evening-time it was light. Three things we have met with in this book which, I confess , have troubled me very much; but we find all the three grievances redressed, thoroughly redressed, in this chapter, everything set to-rights. I. It has been a great trouble to us to see such a holy man as Job was so fretful, and peevish, and uneasy to himself, and especially to hear him quarrel with God and speak indecently to him; but, though he thus fall, he is not utterly cast down, for here he recovers his temper, comes to himself and to his right mind again by repentance, is sorry for what he has said amiss, unsays it, and humbles himself before God, ver. 1-6. II. It has been likewise a great trouble to us to see Job and his friends so much at variance, not only differing in their opinions, but giving one another a great many hard words, and passing severe censures one upon another, though they were all very wise and good men; but here we have this grievance redressed likewise, the differences between them happily adjusted, the quarrel taken up, all the peevish reflections they had cast upon one another forgiven and forgotten, and all joining in sacrifices and prayers, mutually accepted of God, ver. 7-9. III. It has troubled us to see a man of such eminent piety and usefulness as Job was so grievously afflicted, so pained, so sick, so poor, so reproached, so slighted, and made the very centre of all the calamities of human life; but here we have this grievance redressed too, Job healed of all his ailments, more honoured and beloved than ever, enriched with an estate double to what he had before, surrounded with all the comforts of life, and as great an instance of prosperity as ever he had been of affliction and patience, ver. 10-17. All this is written for our learning, that we, under these and the like discouragements that we meet with, through patience and comfort of this scripture may have hope. Adam Clarke: Commentary on the Bible - 1831 Job humbles himself before God,6. God accepts him; censures his three friends; and commands Job to offer sacrifices for then, that he might pardon and accept them, as they had not spoken what was right concerning their Maker,9. The Lord turns Job's captivity; and his friends visit him, and bring him presents, Job's affluence becomes double to what it was before, His family is also increased,15. Having lived one hundred and forty years after his calamities, he dies, R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 42:1, Job submits himself unto God; Job 42:7, God, preferring Job's cause, makes his friends submit themselves, and accepts him; Job 42:10, He magnifies and blesses Job; Job 42:16, Job's age and death. Job 42:2 John Gill INTRODUCTION TO JOB 42 This chapter contains Job's answer to the last speech of the Lord's, in which he acknowledges his omnipotence, and his certain performance of his purposes and pleasure; owns his own folly and ignorance, and confesses his sins; for which he abhorred himself, and of which he repented, Job 42:1; it also gives an account of the Lord's decision of the controversy between Job and his friends, blaming them and commending him above them; and ordered them to take sacrifices and go to Job and offer them, who should pray for them and be accepted, which was done, Job 42:7; and it closes with a relation of the great prosperity Job was restored unto, in which he lived and died, Job 42:10.
42:142:1: Կրկնեալ անդրէն Յոբայ՝ ասէ ցՏէր. 1 Յոբը նորից խօսեց ու Տիրոջն ասաց. 42 Այն ատեն Յոբ Տէրոջը պատասխան տալով՝ ըսաւ. Կրկնեալ անդրէն Յոբայ` ասէ ցՏէր: 42:1: Կրկնեալ անդրէն Յոբայ՝ ասէ ցՏէր. 1 Յոբը նորից խօսեց ու Տիրոջն ասաց. 42 Այն ատեն Յոբ Տէրոջը պատասխան տալով՝ ըսաւ. zohrab-1805▾ eastern-1994▾ western am▾	42:142:1 И отвечал Иов Господу и сказал: 42:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare τῷ ο the κυρίῳ κυριος lord; master 42:1 וַ wa וְ and יַּ֖עַן yyˌaʕan ענה answer אִיֹּ֥וב ʔiyyˌôv אִיֹּוב Job אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 42:1. respondens autem Iob Domino dixitThen Job answered the Lord, and said: 1. Then Job answered the LORD, and said, Then Job answered the LORD, and said: 42:1 И отвечал Иов Господу и сказал: 42:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare τῷ ο the κυρίῳ κυριος lord; master 42:1 וַ wa וְ and יַּ֖עַן yyˌaʕan ענה answer אִיֹּ֥וב ʔiyyˌôv אִיֹּוב Job אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 42:1. respondens autem Iob Domino dixit Then Job answered the Lord, and said: 1. Then Job answered the LORD, and said, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Then Job answered the LORD, and said, 2 I know that thou canst do every thing, and that no thought can be withholden from thee. 3 Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. 4 Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. 5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee. 6 Wherefore I abhor myself, and repent in dust and ashes. The words of Job justifying himself were ended, ch. xxxi. 40. After that he said no more to that purport. The words of Job judging and condemning himself began, ch. xl. 4, 5. Here he goes on with words to the same purport. Though his patience had not its perfect work, his repentance for his impatience had. He is here thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this. Then, when God had said all that to him concerning his own greatness and power appearing in the creatures, then Job answered the Lord (v. 1), not by way of contradiction (he had promised not so to answer again, ch. xl. 5), but by way of submission; and thus we must all answer the calls of God. I. He subscribes to the truth of God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind, v. 2. Corrupt passions and practices arise either from some corrupt principles or from the neglect and disbelief of the principles of truth; and therefore true repentance begins in the acknowledgement of the truth, 2 Tim. ii. 25. Job here owns his judgment convinced of the greatness, glory, and perfection of God, from which would follow the conviction of his conscience concerning his own folly in speaking irreverently to him. 1. He owns that God can do every thing. What can be too hard for him that made behemoth and leviathan, and manages both as he pleases? He knew this before, and had himself discoursed very well upon the subject, but now he knew it with application. God had spoken it once, and then he heard it twice, that power belongs to God; and therefore it is the greatest madness and presumption imaginable to contend with him. "Thou canst do every thing, and therefore canst raise me out of this low condition, which I have so often foolishly despaired of as impossible: I now believe thou art able to do this." 2. That no thought can be withholden from him, that is, (1.) There is no thought of ours that he can be hindered from the knowledge of. Not a fretful, discontented, unbelieving thought is in our minds at any time but God is a witness to it. It is in vain to contest with him; for we cannot hide our counsels and projects from him, and, if he discover them, he can defeat them. (2.) There is no thought of his that he can be hindered from the execution of. Whatever the Lord pleased, that did he. Job had said this passionately, complaining of it (ch. xxiii. 13), What his soul desireth even that he doeth; now he says, with pleasure and satisfaction, that God's counsels shall stand. If God's thoughts concerning us be thoughts of good, to give us an unexpected end, he cannot be withheld from accomplishing his gracious purposes, whatever difficulties may seem to lie in the way. II. He owns himself to be guilty of that which God had charged him with in the beginning of his discourse, v. 3. "Lord, the first word thou saidst was, Who is this that darkens counsel by words without knowledge? There needed no more; that word convinced me. I own I am the man that has been so foolish. That word reached my conscience, and set my sin in order before me. It is too plain to be denied, too bad to be excused. I have hidden counsel without knowledge. I have ignorantly overlooked the counsels and designs of God in afflicting me, and therefore have quarrelled with God, and insisted too much upon my own justification: Therefore I uttered that which I understood not," that is, "I have passed a judgment upon the dispensations of Providence, though I was utterly a stranger to the reasons of them." Here, 1. He owns himself ignorant of the divine counsels; and so we are all. God's judgments are a great deep, which we cannot fathom, much less find out the springs of. We see what God does, but we neither know why he does it, what he is aiming at, nor what he will bring it to. These are things too wonderful for us, out of our sight to discover, out of our reach to alter, and out of our jurisdiction to judge of. They are things which we know not; it is quite above our capacity to pass a verdict upon them. The reason why we quarrel with Providence is because we do not understand it; and we must be content to be in the dark about it, until the mystery of God shall be finished. 2. He owns himself imprudent and presumptuous in undertaking to discourse of that which he did not understand and to arraign that which he could not judge of. He that answereth a matter before he heareth it, it is folly and shame to him. We wrong ourselves, as well as the cause which we undertake to determine, while we are no competent judges of it. III. He will not answer, but he will make supplication to his Judge, as he had said, ch. ix. 15. "Hear, I beseech thee, and I will speak (v. 4), not speak either as plaintiff or defendant (ch. xiii. 22), but as a humble petitioner, not as one that will undertake to teach and prescribe, but as one that desires to learn and is willing to be prescribed to. Lord, put no more hard questions to me, for I am not able to answer thee one of a thousand of those which thou hast put; but give me leave to ask instruction from thee, and do not deny it me, do not upbraid me with my folly and self-sufficiency," Jam. i. 5. Now he is brought to the prayer Elihu taught him, That which I see not teach thou me. IV. He puts himself into the posture of a penitent, and therein goes upon a right principle. In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God, 2 Cor. vii. 9. Such was Job's sorrow for his sins. 1. Job had an eye to God in his repentance, thought highly of him, and went upon that as the principle of it (v. 5): "I have heard of thee by the hearing of the ear many a time from my teachers when I was young, from my friends now of late. I have known something of thy greatness, and power, and sovereign dominion; and yet was not brought, by what I heard, to submit myself to thee as I ought. The notions I had of these things served me only to talk of, and had not a due influence upon my mind. But now thou hast by immediate revelation discovered thyself to me in thy glorious majesty; now my eyes see thee; now I feel the power of those truths which before I had only the notion of, and therefore now I repent, and unsay what I have foolishly said." Note, (1.) It is a great mercy to have a good education, and to know the things of God by the instructions of his word and ministers. Faith comes by hearing, and then it is most likely to come when we hear attentively and with the hearing of the ear. (2.) When the understanding is enlightened by the Spirit of grace our knowledge of divine things as far exceeds what we had before as that by ocular demonstration exceeds that by report and common fame. By the teachings of men God reveals his Son to us; but by the teachings of his Spirit he reveals his Son in us (Gal. i. 16), and so changes us into the same image, 2 Cor. iii. 18. (3.) God is pleased sometimes to manifest himself most fully to his people by the rebukes of his word and providence. "Now that I have been afflicted, now that I have been told of my faults, now my eye sees thee." The rod and reproof give wisdom. Blessed is the man whom thou chastenest and teachest. 2. Job had an eye to himself in his repentance, thought hardly of himself, and thereby expressed his sorrow for his sins (v. 6): Wherefore I abhor myself, and repent in dust and ashes. Observe, (1.) It concerns us to be deeply humbled for the sins we are convinced of, and not to rest in a slight superficial displeasure against ourselves for them. Even good people, that have no gross enormities to repent of, must be greatly afflicted in soul for the workings and breakings out of pride, passion, peevishness, and discontent, and all their hasty unadvised speeches; for these we must be pricked to the heart and be in bitterness. Till the enemy be effectually humbled, the peace will be insecure. (2.) Outward expressions of godly sorrow well become penitents; Job repented in dust and ashes. These, without an inward change, do but mock God; but, where they come from sincere contrition of soul, the sinner by them gives glory to God, takes shame to himself, and may be instrumental to bring others to repentance. Job's afflictions had brought him to the ashes (ch. ii. 8, he sat down among the ashes), but now his sins brought him thither. True penitents mourn for their sins as heartily as ever they did for any outward afflictions, and are in bitterness as for an only son of a first-born, for they are brought to see more evils in their sins than in their troubles. (3.) Self-loathing is evermore the companion of true repentance. Ezek. vi. 9, They shall loathe themselves for the evils which they have committed. We must no only angry at ourselves for the wrong and damage we have by sin done to our own souls, but must abhor ourselves, as having by sin made ourselves odious to the pure and holy God, who cannot endure to look upon iniquity. If sin be truly an abomination to us, sin in ourselves will especially be so; the nearer it is to us the more loathsome it will be. (4.) The more we see of the glory and majesty of God, and the more we see of the vileness and odiousness of sin and of ourselves because of sin, the more we shall abase and abhor ourselves for it. "Now my eye sees what a God he is whom I have offended, the brightness of that majesty which by wilful sin I have spit in the face of, the tenderness of that mercy which I have spurned at the bowels of; now I see what a just and holy God he is whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I am undone," Isa. vi. 5. God had challenged Job to look upon proud men and abase them. "I cannot," says Job, "pretend to do it; I have enough to do to get my own proud heart humbled, to abase that and bring that low." Let us leave it to God to govern the world, and make it our care, in the strength of his grace, to govern ourselves and our own hearts well. Carl Friedrich Keil and Franz Delitzsch 42:1 1 Then Job answered Jehovah, and said: 2 Now I know that Thou canst do all things, And no plan is impracticable to Thee. 3 "Who then hideth counsel - Without knowledge?" Thus have I judged without understanding, What was too wonderful for me, without knowing. He indeed knew previously what he acknowledges in Job 42:2, but now this knowledge has risen upon him in a new divinely-worked clearness, such as he has not hitherto experienced. Those strange but wondrous monsters are a proof to him that God is able to put everything into operation, and that the plans according to which He acts are beyond the reach of human comprehension. If even that which is apparently most contradictory, rightly perceived, is so glorious, his affliction is also no such monstrous injustice as he thinks; on the contrary, it is a profoundly elaborated מזמּה, a well-digested, wise עצה of God. In Job 42:3 he repeats to himself the chastening word of Jehovah, Job 38:2, while he chastens himself with it; for he now perceives that his judgment was wrong, and that he consequently has merited the reproof. With לכן he draws a conclusion from this confession which the chastening word of Jehovah has presented to him: he has rashly pronounced an opinion upon things that lie beyond his power of comprehension, without possessing the necessary capacity of judging and perception. On the mode of writing ידעתּ, Cheth., which recalls the Syriac form med'et (with the pronominal suff. cast off), vid., Ges. 44, rem. 4; on the expression Job 42:2, comp. Gen 11:6. The repetition of Job 38:2 in Job 42:3 is not without some variations according to the custom of authors noticed in Psalter, i. 330. הגּדתּי, "I have affirmed," i.e., judged, is, Job 42:3, so that the notion of judging goes over into that of pronouncing a judgment. The clauses with ולא are circumstantial clauses, Ew. 341, a. John Gill 42:1 Then Job answered the Lord, and said. For though he had said he would answer no more, Job 40:5; yet he might mean not in the manner he had, complaining of God and justifying himself; besides he might change his mind without any imputation of falsehood or a lie; see Jer 20:9; to which may be added, that he had then said all he had to say, and did not know he should have more: he then confessed as much as he was convinced of, but it was not enough; and now through what the Lord had since said to him he was more convinced of his ignorance, mistakes, and sins, and had such a sight of God and of himself, that he could not forbear speaking; moreover an injunction was laid upon him from the Lord to speak again, and therefore he was obliged to give in his answer; see Job 40:7.
42:242:2: Գիտե՛մ զի կարօղ ես յամենայնի, եւ տկարանայ ինչ ո՛չ քեզ[9576]։ [9576] Ոմանք. Կարող ես ամենայնի։ 2 «Գիտեմ, պատում է ուժդ ամէն ինչի, ու չի թուլանում քո մէջ ոչ մի բան: 2 «Գիտեմ որ ամէն բանի կարող եսու քու դիտաւորութիւնդ բնաւ պարապ չ’ելլեր։ Գիտեմ զի կարօղ ես յամենայնի, ^[420]եւ տկարանայ ինչ ոչ քեզ: 42:2: Գիտե՛մ զի կարօղ ես յամենայնի, եւ տկարանայ ինչ ո՛չ քեզ[9576]։ [9576] Ոմանք. Կարող ես ամենայնի։ 2 «Գիտեմ, պատում է ուժդ ամէն ինչի, ու չի թուլանում քո մէջ ոչ մի բան: 2 «Գիտեմ որ ամէն բանի կարող եսու քու դիտաւորութիւնդ բնաւ պարապ չ’ելլեր։ zohrab-1805▾ eastern-1994▾ western am▾	42:242:2 знаю, что Ты все можешь, и что намерение Твое не может быть остановлено. 42:2 οἶδα οιδα aware ὅτι οτι since; that πάντα πας all; every δύνασαι δυναμαι able; can ἀδυνατεῖ αδυνατεω impossible δέ δε though; while σοι σοι you οὐθέν ουδεις no one; not one 42:2 יָ֭דַעְתִּיידעת ˈyāḏaʕtî ידע know כִּי־ kî- כִּי that כֹ֣ל ḵˈōl כֹּל whole תּוּכָ֑ל tûḵˈāl יכל be able וְ wᵊ וְ and לֹא־ lō- לֹא not יִבָּצֵ֖ר yibbāṣˌēr בצר be impossible מִמְּךָ֣ mimmᵊḵˈā מִן from מְזִמָּֽה׃ mᵊzimmˈā מְזִמָּה purpose 42:2. scio quia omnia potes et nulla te latet cogitatioI know that thou canst do all things, and no thought is hid from thee. 2. I know that thou canst do all things, and that no purpose of thine can be restrained. I know that thou canst do every [thing], and [that] no thought can be withholden from thee: 42:2 знаю, что Ты все можешь, и что намерение Твое не может быть остановлено. 42:2 οἶδα οιδα aware ὅτι οτι since; that πάντα πας all; every δύνασαι δυναμαι able; can ἀδυνατεῖ αδυνατεω impossible δέ δε though; while σοι σοι you οὐθέν ουδεις no one; not one 42:2 יָ֭דַעְתִּיידעת ˈyāḏaʕtî ידע know כִּי־ kî- כִּי that כֹ֣ל ḵˈōl כֹּל whole תּוּכָ֑ל tûḵˈāl יכל be able וְ wᵊ וְ and לֹא־ lō- לֹא not יִבָּצֵ֖ר yibbāṣˌēr בצר be impossible מִמְּךָ֣ mimmᵊḵˈā מִן from מְזִמָּֽה׃ mᵊzimmˈā מְזִמָּה purpose 42:2. scio quia omnia potes et nulla te latet cogitatio I know that thou canst do all things, and no thought is hid from thee. 2. I know that thou canst do all things, and that no purpose of thine can be restrained. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Описание бегемота и крокодила разъясняет Иову всю силу божественного всемогущества (ср. XLI:2-3). И если на данном свойстве покоится и правосудие (XL:3-9), то он обязан признать, что и посылаемые людям страдания - нормальное явление в деле божественного мироправления. Adam Clarke: Commentary on the Bible - 1831 42:2: I know that thou canst do every thing - Thy power is unlimited; thy wisdom infinite. Albert Barnes: Notes on the Bible - 1834 42:2: I know that thou canst do everything - This is said by Job in view of what had been declared by the Almighty in the pRev_ious chapters. It is an acknowledgment that God was omnipotent, and that man ought to be submissive, under the putting forth of his infinite power. One great object of the address of the Almighty was to convince Job of his majesty, and that object was fully accomplished. And that no thought - No purpose or plan of thine. God was able to execute all his designs. Can be withholden from thee - Margin, "or, of thine can be hindered." Literally, "cut off" - בצר bâ tsar. The word, however, means also "to cut off access to," and then to pRev_ent, hinder, restrain. This is its meaning here; so Gen 11:6, "Nothing will be restrained (יבצר yibâ tsar) from them, which they have imagined to do." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:2: thou: Gen 18:14; Isa 43:13; Jer 32:17; Mat 19:26; Mar 10:27, Mar 14:36; Luk 18:27 no: Psa 44:21, Psa 139:2; Jer 17:10; Eze 38:10; Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:12, Heb 4:13 can be withholden from thee: or, of thine can be hindered, Job 23:13; Pro 19:21; Ecc 3:14; Isa 14:27, Isa 46:10; Dan 4:35; Eph 1:11 Job 42:3 Geneva 1599 42:2 I know that thou canst do every [thing], and [that] no (a) thought can be withholden from thee. (a) No thought so secret but you see it, nor anything that you think but that you can bring it to pass. John Gill 42:2 I know that thou canst do every thing,.... As the works of creation, and the sustentation of them, show; so the Targum, "thou sustainest all things,'' and can manage, every creature made by him, even such as were not tractable by men, such as behemoth and leviathan, the creatures last instanced in; and was able to abase and bring low the proud, which Job could not do; and could also save him by his right hand, and bring him out of his low estate in which he was, and raise him to great prosperity again, which Job always despaired of till now; and though he had a theoretical knowledge of the omnipotence of God before, see Job 9:4; yet not a practical experimental knowledge of it; at least not to such a degree as he now had, working upon his heart, bowing his will, and bringing him to a resignation to the will of God; he not only knew he could do all things, but that he had a right to do what he pleased; and that whatever he did he did well and wisely, and in a righteous manner, of which before he seemed to have some doubt. And that no thought can be withholden from thee; either no thought of men, good or bad, of God or of themselves, and so is an acknowledgment of the omniscience of God, and may be an appeal to that; that God, who knows the secrets of men's hearts, knew what thoughts Job now had of God; of the wisdom, righteousness, and goodness of God in the dispensations of his providence, different from what he had before; see Jn 21:17; or rather it may be understood of every thought of God's heart, of every secret purpose and wise counsel of his; which, as they are all well known to him, and cannot be withheld from having effect, or the performance of them hindered, Job now saw and was fully assured that all that had befallen him was according to the sovereign and inscrutable purposes of God, and according to the wise counsels of his will; he knew that not only God could do everything, but that he also did whatever he pleased. John Wesley 42:2 Thou canst, &c. - Job here subscribes to God's unlimited power, knowledge and dominion, to prove which was the scope of God's discourse out of the whirlwind. And his judgment being convinced of these, his conscience also was convinced, of his own folly in speaking so irreverently concerning him. No thought can be withholden from thee - No thought of ours can be withholden from thy knowledge. And there is no thought of thine, which thou canst be hindered from bringing into execution. Robert Jamieson, A. R. Fausset and David Brown 42:2 JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14). thought--"purpose," as in Job 17:11; but it is usually applied to evil devices (Job 21:27; Ps 10:2): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (Jas 1:13, Jas 1:17); but it is His prerogative to overrule evil to good.
42:342:3: Ո՞վ է որ ծածկէ ՚ի քէն զխորհուրդ՝ խնայեալ ՚ի բանս կարծիցէ թագուցանել. ո՛ պատմեսցէ ինձ զոր ո՛չ գիտէի. զմեծամեծս եւ զզարմանալիս՝ որոց ո՛չ էի խելամուտ[9577]։ [9577] Ոմանք. ՚Ի քէն զխորհուրդս... ո՞վ պատմիցէ ինձ... որ ո՛չ էի խե՛՛։ 3 Այն ո՞վ կը ծածկի քեզնից իր միտքը, խօսք կը խնայի ու կը կարծի, թէ կարող է պահել: Այն ո՞վ կ’ասի ինձ, ինչ որ չգիտեմ, մեծ ու ապշելի բաներ, որոնց ես իրազեկ չէի: 3 Ո՞վ է անիկա որ տգիտութեամբ խորհուրդը կը նսեմացնէ։Արդարեւ կը խօսէի, բայց չէի հասկնար.ինծի* սքանչելի բաներ ըլլալով՝ չէի իմանար։ Ո՞վ է որ ծածկէ ի քէն զխորհուրդ` խնայեալ ի բանս` կարծիցէ թագուցանել. ո՞ պատմեսցէ ինձ`` զոր ոչ գիտէի, զմեծամեծս եւ զզարմանալիս` որոց ոչ էի խելամուտ: 42:3: Ո՞վ է որ ծածկէ ՚ի քէն զխորհուրդ՝ խնայեալ ՚ի բանս կարծիցէ թագուցանել. ո՛ պատմեսցէ ինձ զոր ո՛չ գիտէի. զմեծամեծս եւ զզարմանալիս՝ որոց ո՛չ էի խելամուտ[9577]։ [9577] Ոմանք. ՚Ի քէն զխորհուրդս... ո՞վ պատմիցէ ինձ... որ ո՛չ էի խե՛՛։ 3 Այն ո՞վ կը ծածկի քեզնից իր միտքը, խօսք կը խնայի ու կը կարծի, թէ կարող է պահել: Այն ո՞վ կ’ասի ինձ, ինչ որ չգիտեմ, մեծ ու ապշելի բաներ, որոնց ես իրազեկ չէի: 3 Ո՞վ է անիկա որ տգիտութեամբ խորհուրդը կը նսեմացնէ։Արդարեւ կը խօսէի, բայց չէի հասկնար.ինծի* սքանչելի բաներ ըլլալով՝ չէի իմանար։ zohrab-1805▾ eastern-1994▾ western am▾	42:342:3 Кто сей, омрачающий Провидение, ничего не разумея? Так, я говорил о том, чего не разумел, о делах чудных для меня, которых я не знал. 42:3 τίς τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ὁ ο the κρύπτων κρυπτω hide σε σε.1 you βουλήν βουλη intent φειδόμενος φειδομαι spare; refrain δὲ δε though; while ῥημάτων ρημα statement; phrase καὶ και and; even σὲ σε.1 you οἴεται οιομαι suppose κρύπτειν κρυπτω hide τίς τις.1 who?; what? δὲ δε though; while ἀναγγελεῖ αναγγελλω announce μοι μοι me ἃ ος who; what οὐκ ου not ᾔδειν οιδα aware μεγάλα μεγας great; loud καὶ και and; even θαυμαστὰ θαυμαστος wonderful ἃ ος who; what οὐκ ου not ἠπιστάμην εφιστημι stand over / by; get attention 42:3 מִ֤י mˈî מִי who זֶ֨ה׀ zˌeh זֶה this מַעְלִ֥ים maʕlˌîm עלם hide עֵצָ֗ה ʕēṣˈā עֵצָה counsel בְּֽלִ֫י bᵊˈlˈî בְּלִי destruction דָ֥עַת ḏˌāʕaṯ דַּעַת knowledge לָכֵ֣ן lāḵˈēn לָכֵן therefore הִ֭גַּדְתִּי ˈhiggaḏtî נגד report וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָבִ֑ין ʔāvˈîn בין understand נִפְלָאֹ֥ות niflāʔˌôṯ פלא be miraculous מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֵדָֽע׃ ʔēḏˈāʕ ידע know 42:3. quis est iste qui celat consilium absque scientia ideo insipienter locutus sum et quae ultra modum excederent scientiam meamWho is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge. 3. Who is this that hideth counsel without knowledge? therefore have I uttered that which I understood not, things too wonderful for me, which I knew not. Who [is] he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not: 42:3 Кто сей, омрачающий Провидение, ничего не разумея? Так, я говорил о том, чего не разумел, о делах чудных для меня, которых я не знал. 42:3 τίς τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ὁ ο the κρύπτων κρυπτω hide σε σε.1 you βουλήν βουλη intent φειδόμενος φειδομαι spare; refrain δὲ δε though; while ῥημάτων ρημα statement; phrase καὶ και and; even σὲ σε.1 you οἴεται οιομαι suppose κρύπτειν κρυπτω hide τίς τις.1 who?; what? δὲ δε though; while ἀναγγελεῖ αναγγελλω announce μοι μοι me ἃ ος who; what οὐκ ου not ᾔδειν οιδα aware μεγάλα μεγας great; loud καὶ και and; even θαυμαστὰ θαυμαστος wonderful ἃ ος who; what οὐκ ου not ἠπιστάμην εφιστημι stand over / by; get attention 42:3 מִ֤י mˈî מִי who זֶ֨ה׀ zˌeh זֶה this מַעְלִ֥ים maʕlˌîm עלם hide עֵצָ֗ה ʕēṣˈā עֵצָה counsel בְּֽלִ֫י bᵊˈlˈî בְּלִי destruction דָ֥עַת ḏˌāʕaṯ דַּעַת knowledge לָכֵ֣ן lāḵˈēn לָכֵן therefore הִ֭גַּדְתִּי ˈhiggaḏtî נגד report וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָבִ֑ין ʔāvˈîn בין understand נִפְלָאֹ֥ות niflāʔˌôṯ פלא be miraculous מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֵדָֽע׃ ʔēḏˈāʕ ידע know 42:3. quis est iste qui celat consilium absque scientia ideo insipienter locutus sum et quae ultra modum excederent scientiam meam Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge. 3. Who is this that hideth counsel without knowledge? therefore have I uttered that which I understood not, things too wonderful for me, which I knew not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. В зависимости от этого Иов признает свои прежние речи безосновательными рассуждениями о том, чего он не понимал, несправедливым отрицанием промысла (ср. XXXVIII:2). Adam Clarke: Commentary on the Bible - 1831 42:3: Who is he that hideth counsel - These are the words of Job, and they are a repetition of what Jehovah said,: "Who is this that darkeneth counsel by words without knowledge?" Job now having heard the Almighty's speech, and having received his reproof, echoes back his words: "Who is he that hideth counsel without knowledge Alas, I am the man; I have uttered what I understood not; things too wonderful for me, that I knew not. God had said,: "Gird up now thy loins like a man; I will demand of thee, and answer thou me." In allusion to this, Job exclaims to his Maker,: "Hear, I beseech thee, and I will speak: I will ask of Thee, and declare Thou unto Me." I acknowledge my ignorance; I confess my foolishness and presumption; I am ashamed of my conduct; I lament my imperfections; I implore thy mercy; and beg thee to show me thy will, that I may ever think, speak, and do, what is pleasing in thy sight. Things too wonderful - I have spoken of thy judgments, which I did not comprehend. Albert Barnes: Notes on the Bible - 1834 42:3: Who is he that hideth counsel without knowledge? - This is repeated from . As used there these are the words of the Almighty, uttered as a reproof of Job for the manner in which he had undertaken to explain the dealings of God; see the notes at that verse. As repeated here by Job, they are an acknowledgment of the truth of what is there implied, that "he" had been guilty of hiding counsel in this manner, and the repetition here is a part of his confession. He acknowledges that he "had" entertained and expressed such views of God as were in fact clothing the whole subject in darkness instead of explaining it. The meaning is, "Who indeed is it, as thou saidst, that undertakes to judge of great and profound purposes without knowledge? I am that presumptuous man? Ilgen." Therefore have I uttered that I understood not - I have pronounced an opinion on subjects altogether too profound for my comprehension. This is the language of true humility and penitence, and shows that Job had at heart a profound veneration for God, however much he had been led away by the severity of his sufferings to give vent to improper expressions. It is no uncommon thing for even good people to be brought to see that they have spoken presumptuously of God, and have engaged, in discussions and ventured to pronounce opinions on matters pertaining to the divine administration, that were wholly beyond their comprehension. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:3: Who: Job 38:2 things: Psa 40:5, Psa 131:1, Psa 139:6; Pro 30:2-4 Job 42:4 Geneva 1599 42:3 Who [is] he that hideth counsel without (b) knowledge? therefore have I uttered that I understood not; things too wonderful for me, (c) which I knew not. (b) Is there any but I? for this God laid to his charge, (Job 38:2). (c) I confess in this my ignorance, and that I spoke of what I did not know. John Gill 42:3 Who is he that hideth counsel without knowledge?.... It may be understood, and supplied, as it is by Cocceius, "thou didst say"; as the Lord had said, or to this purpose; see Gill on Job 38:2; to which Job here replies, I am the foolish man that has done it, I own it with sorrow, shame, and confusion: or it may be interpreted as condemning every other man that should act the like part. Schultens understands this as spoken by Job of God, and renders the words, "who is this that seals up counsel, which cannot be known?'' the counsels, purposes, and decrees of God are sealed up by him, among his treasures, in the cabinet of his own breast, and are not to be unsealed and unlocked by creatures, but are impenetrable to them, past finding out by them, and not to be searched and pried into; and so the secret springs of Providence are not to be known, which Job had attempted, and for which he condemns himself; therefore have I uttered that I understood not; concerning the providential dealings of God with men, afflicting the righteous, and suffering the wicked to prosper, particularly relating to his own afflictions; in which he arraigned the wisdom, justice, and goodness of God, as if things might have been better done than they were; but now he owns his ignorance and folly, as Asaph did in a like case, Ps 73:22; things too wonderful for me, which I knew not; things out of his reach to search into, and beyond his capacity to comprehend; what he should have gazed upon with admiration, and there have stopped. The judgments of God are a great deep, not to be fathomed with the line of human understanding, of which it should be said with the apostle, "O the depth", Rom 11:33, &c. Job ought to have done as David did, Ps 131:1; of which he was now convinced, and laments and confesses his folly. John Wesley 42:3 Who - What am I that I should be guilty of such madness! Therefore - Because my mind was without knowledge. Knew not - I have spoken foolishly and unadvisedly of all things far above my reach. Robert Jamieson, A. R. Fausset and David Brown 42:3 I am the man! Job in God's own words (Job 38:2) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (Job 38:2), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge." too wonderful--I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.
42:442:4: Արդ լո՛ւր ինձ Տէր՝ զի եւ ես խօսեցայց. հարցի՛ց զքեզ՝ եւ դու ուսո՛ զիս։ 4 Արդ, լսի՛ր ինձ, Տէ՛ր. ես եմ խօսելու, հարցնելու բաներ. սովորեցրո՛ւ ինձ: 4 Կ’աղաչեմ, մտիկ ըրէ որպէս զի ես խօսիմ,քեզի հարցնեմ ու ինծի սորվեցուր, Արդ լուր ինձ, Տէր, զի եւ ես խօսեցայց. հարցից զքեզ` եւ դու ուսո զիս: 42:4: Արդ լո՛ւր ինձ Տէր՝ զի եւ ես խօսեցայց. հարցի՛ց զքեզ՝ եւ դու ուսո՛ զիս։ 4 Արդ, լսի՛ր ինձ, Տէ՛ր. ես եմ խօսելու, հարցնելու բաներ. սովորեցրո՛ւ ինձ: 4 Կ’աղաչեմ, մտիկ ըրէ որպէս զի ես խօսիմ,քեզի հարցնեմ ու ինծի սորվեցուր, zohrab-1805▾ eastern-1994▾ western am▾	42:442:4 Выслушай, {взывал я}, и я буду говорить, и что буду спрашивать у Тебя, объясни мне. 42:4 ἄκουσον ακουω hear δέ δε though; while μου μου of me; mine κύριε κυριος lord; master ἵνα ινα so; that κἀγὼ καγω and I λαλήσω λαλεω talk; speak ἐρωτήσω ερωταω question; request δέ δε though; while σε σε.1 you σὺ συ you δέ δε though; while με με me δίδαξον διδασκω teach 42:4 שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear נָ֭א ˈnā נָא yeah וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak אֶ֝שְׁאָלְךָ֗ ˈʔešʔālᵊḵˈā שׁאל ask וְ wᵊ וְ and הֹודִיעֵֽנִי׃ hôḏîʕˈēnî ידע know 42:4. audi et ego loquar interrogabo et ostende mihiHear, and I will speak: I will ask thee, and do thou tell me. 4. Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me: 42:4 Выслушай, {взывал я}, и я буду говорить, и что буду спрашивать у Тебя, объясни мне. 42:4 ἄκουσον ακουω hear δέ δε though; while μου μου of me; mine κύριε κυριος lord; master ἵνα ινα so; that κἀγὼ καγω and I λαλήσω λαλεω talk; speak ἐρωτήσω ερωταω question; request δέ δε though; while σε σε.1 you σὺ συ you δέ δε though; while με με me δίδαξον διδασκω teach 42:4 שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear נָ֭א ˈnā נָא yeah וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak אֶ֝שְׁאָלְךָ֗ ˈʔešʔālᵊḵˈā שׁאל ask וְ wᵊ וְ and הֹודִיעֵֽנִי׃ hôḏîʕˈēnî ידע know 42:4. audi et ego loquar interrogabo et ostende mihi Hear, and I will speak: I will ask thee, and do thou tell me. 4. Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4-6. Бог требовал от Иова ответа (XXXVIII:4), и он теперь дается страдальцем. Все ранее сказанное им - продукт несовершенного внешнего опыта ("слышал слухом уха"), истинное знание сообщено ему путем откровения, просветившего ум. Но сомневаясь в нем, Иов отказывается от своих прежних суждений, печалясь при этом о том, что они были им высказаны: "раскаиваюсь в прахе и пепле" (ср. II:8, 12). Albert Barnes: Notes on the Bible - 1834 42:4: Hear, I beseech thee, and I will speak - This is the language of humble, docile submission. On former occasions he had spoken confidently and boldly of God; he had called in question the equity of his dealings with him; he had demanded that he might be permitted to carry his cause before him, and argue it there himself; Notes, , and notes -22. Now he is wholly changed. His is the submissive language of a docile child, and he begs to be permitted to sit down before God, and humbly to inquire of him what was truth. "This is true religion." I will demand of thee - Or rather, "I will ask of thee." The word "demand" implies more than there is of necessity in the original word (שׁאל shâ'al). That means simply "to ask," and it may be done with the deepest humility and desire of instruction. That was now the temper of Job. And declare thou unto me - Job was not now disposed to debate the matter, or to enter into a controversy with God. He was willing to sit down and receive instruction from God, and earnestly desired that he would "teach" him of his ways. It should be added, that very respectable critics suppose that in this verse Job designs to make confession of the impropriety of his language on former occasions, in the presumptuous and irRev_erent manner in which he had demanded a trial of argument with God. It would then require to be rendered as a quotation from his own words formerly. "I have indeed uttered what I understood not, Things too wonderful for me, which I know not, (When I said) Hear now, I will speak, I will demand of thee, and do thou teach me" This is adopted by Umbreit, and has much in its favor that is plausible; but on the whole the usual interpretation seems to be most simple and proper. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:4: Hear: Gen 18:27, Gen 18:30-32 I will: Job 38:3, Job 40:7 Job 42:5 Carl Friedrich Keil and Franz Delitzsch 42:4 4 O hear now, and I will speak: I will ask Thee, and instruct Thou me. 5 I had heard of Thee by the hearing of the ear, And now mine eye hath seen Thee. 6 Therefore I am sorry, and I repent In dust and ashes. The words employed after the manner of entreaty, in Job 42:4, Job also takes from the mouth of Jehovah, Job 38:3; Job 40:7. Hitherto Jehovah has interrogated him, in order to bring him to a knowledge of his ignorance and weakness. Now, however, after he has thoroughly perceived this, he is anxious to put questions to Jehovah, in order to penetrate deeper and deeper into the knowledge of the divine power and wisdom. Now for the first time with him, the true, living perception of God has its beginning, being no longer effected by tradition (ל of the external cause: in consequence of the tidings which came to my ears, comp. Ps 18:45, comp. Is 23:5), but by direct communication with God. In this new light he can no longer deceive himself concerning God and concerning himself; the delusion of the conflict now yields to the vision of the truth, and only penitential sorrow for his sin towards God remains to him. The object to אמאס is his previous conduct. נחם is the exact expression for μετανοεῖν, the godly sorrow of repentance not to be repented of. He repents (sitting) on dust and ashes after the manner of those in deep grief. If the second speech of Jehovah no longer has to do with the exaltation and power of God in general, but is intended to answer Job's doubt concerning the justice of the divine government of the world, the long passage about the hippopotamus and the crocodile, Job 40:15-41:34, in this second speech seems to be devoid of purpose and connection. Even Eichhorn and Bertholdt on this account suppose that the separate portions of the two speeches of Jehovah have fallen into disorder. Stuhlmann, Bernstein, and De Wette, on the other hand, explained the second half of the description of the leviathan, Job 41:12-34, as a later interpolation; for this part is thought to be inflated, and to destroy the connection between Jehovah's concluding words, Job 41:2-3, and Job's answer, Job 42:2-6. Ewald forcibly rejected the whole section, Job 40:15, by ascribing it to the writer of Elihu's speeches-an opinion which he has again more recently abandoned. In fact, this section ought to have had a third poet as its writer. But he would be the double (Doppelgnger) of the first; for, deducting the somewhat tame לא אחרישׁ בדיו, Job 41:12, - which, however, is introduced by the interrupted description being resumed, in order now to begin in real earnest, - this section stands upon an equally exalted height with the rest of the book as a poetic production and lofty description; and since it has not only, as also Elihu's speeches, an Arabizing tinge, but also the poetic genius, the rich fountain of thought, the perfection of technical detail, in common with the rest of the book; and since the writer of the book of Job also betrays elsewhere an acquaintance with Egypt, and an especial interest in things Egyptian, the authenticity of the section is by no means doubted by us, but we freely adopt the originality of its present position. But before one doubts the originality of its position, he ought, first of all, to make an earnest attempt to comprehend the portion in its present connection, into which it at any rate has not fallen from pure thoughtlessness. The first speech of Jehovah, moreover, was surprisingly different from what was to have been expected, and yet we recognised in it a deep consistency with the plan; perhaps the same thing is also the case in connection with the second. After Job has answered the first speech of Jehovah by a confession of penitence, the second can have no other purpose but that of strengthening the conviction, which urges to this confession, and of deepening the healthful tone from which it proceeds. The object of censure here is no longer Job's contending with Jehovah in general, but Job's contending with Jehovah on account of the prosperity of the evil-doer, which is irreconcilable with divine justice; that contending by which the sufferer, in spite of the shadow which affliction casts upon him, supported the assertion of his own righteousness. Here also, as a result, the refutation follows in the only way consistent with the dignity of Jehovah, and so that Job must believe in order to perceive, and does not perceive in order not to be obliged to believe. Without arguing the matter with Job, as to why many things in the government of the world are thus and not rather otherwise, Jehovah challenges Job to take the government of the world into his own hand, and to give free course to his wrath, to cast down everything that is exalted, and to render the evil-doer for ever harmless. By thus thinking of himself as the ruler of the world, Job is obliged to recognise the cutting contrast of his feebleness and the divine rule, with which he has ventured to find fault; at the same time, however, he is taught, that - what he would never be able to do - God really punishes the ungodly, and must have wise purposes when, which He indeed might do, He does not allow the floods of His wrath to be poured forth immediately. Thus far also Simson is agreed; but what is the design of the description of the two Egyptian monsters, which are regarded by him as by Ewald as out of place here? To show Job how little capable he is of governing the world, and how little he would be in a position to execute judgment on the evil-doer, two creatures are described to him, two unslain monsters of gigantic structure and invincible strength, which defy all human attack. These two descriptions are, we think, designed to teach Job how little capable of passing sentence upon the evil-doer he is, who cannot even draw a cord through the nose of the behmoth, and who, if he once attempted to attack the leviathan, would have reason to remember it so long as he lived, and would henceforth let it alone. It is perhaps an emblem that is not without connection with the book of Job, that these בהמות and לויתן (תנין), in the language of the Prophets and the Psalms, are the symbols of a worldly power at enmity with the God of redemption and His people. And wherefore should Job's confession, Job 42:2, not be suitably attached to the completed description of the leviathan, especially as the description is divided into two parts by the utterances of Jehovah, Job 41:2-3, which retrospectively and prospectively set it in the right light for Job? Geneva 1599 42:4 Hear, I beseech thee, and I will speak: I will demand of thee, (d) and declare thou unto me. (d) He shows that he will be God's scholar to learn of him. John Gill 42:4 Hear, I beseech thee, and I will speak,.... Not in the manner he had before, complaining of God and justifying himself, but in a way of humble entreaty of favours of him, of confession of sin before him, and of acknowledgment of his wisdom, goodness, and justice in all his dealings with him, which before he arraigned; I will demand of thee; or rather "I will make petition to thee", as Mr. Broughton renders it; humbly ask a favour, and entreat a gracious answer; for to demand is not so agreeable to the frame and temper of soul Job was now in; and declare thou unto me; or make him know what he knew not; he now in ignorance applies to God, as a God of knowledge, to inform him in things he was in the dark about, and to increase what knowledge he had. He was now willing to take the advice of Elihu, and pursue it, Job 34:31. John Wesley 42:4 Hear - Hear and accept my humble confession. Enquire - I will no more dispute the matter with thee, but beg information from thee. The words which God had uttered to Job by way of challenge, Job returns to him in way of submission. Robert Jamieson, A. R. Fausset and David Brown 42:4 When I said, "Hear," &c., Job's demand (Job 13:22) convicted him of being "without knowledge." God alone could speak thus to Job, not Job to God: therefore he quotes again God's words as the groundwork of retracting his own foolish words.
42:542:5: ՚Ի լուր ակնջաց լսէի զքէն յառաջագոյն. բայց արդ՝ եւ ա՛կն իմ իսկ ետես զքեզ[9578]։ [9578] Այլք. ՚Ի լուր ականջաց։ Ոմանք. Լսէի ՚ի քէն յառաջա՛՛։ 5 Սրանից առաջ ես ականջներովս էի լոկ լսել, բայց հիմա աչքերս էլ տեսան հէնց քեզ: 5 Ես քու մասիդ ականջով լսեր էի,բայց հիմա աչքս կը տեսնէ քեզ։ Ի լուր ականջաց լսէի զքէն յառաջագոյն, բայց արդ եւ ակն իմ իսկ ետես զքեզ: 42:5: ՚Ի լուր ակնջաց լսէի զքէն յառաջագոյն. բայց արդ՝ եւ ա՛կն իմ իսկ ետես զքեզ[9578]։ [9578] Այլք. ՚Ի լուր ականջաց։ Ոմանք. Լսէի ՚ի քէն յառաջա՛՛։ 5 Սրանից առաջ ես ականջներովս էի լոկ լսել, բայց հիմա աչքերս էլ տեսան հէնց քեզ: 5 Ես քու մասիդ ականջով լսեր էի,բայց հիմա աչքս կը տեսնէ քեզ։ zohrab-1805▾ eastern-1994▾ western am▾	42:542:5 Я слышал о Тебе слухом уха; теперь же мои глаза видят Тебя; 42:5 ἀκοὴν ακοη hearing; report μὲν μεν first of all ὠτὸς ους ear ἤκουόν ακουω hear σου σου of you; your τὸ ο the πρότερον προτερον earlier νυνὶ νυνι right now δὲ δε though; while ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἑόρακέν οραω view; see σε σε.1 you 42:5 לְ lᵊ לְ to שֵֽׁמַע־ šˈēmaʕ- שֵׁמַע hearsay אֹ֥זֶן ʔˌōzen אֹזֶן ear שְׁמַעְתִּ֑יךָ šᵊmaʕtˈîḵā שׁמע hear וְ֝ ˈw וְ and עַתָּ֗ה ʕattˈā עַתָּה now עֵינִ֥י ʕênˌî עַיִן eye רָאָֽתְךָ׃ rāʔˈāṯᵊḵā ראה see 42:5. auditu auris audivi te nunc autem oculus meus videt teWith the hearing of the ear, I have heard thee, but now my eye seeth thee. 5. I had heard of thee by the hearing of the ear; but now mine eye seeth thee, I have heard of thee by the hearing of the ear: but now mine eye seeth thee: 42:5 Я слышал о Тебе слухом уха; теперь же мои глаза видят Тебя; 42:5 ἀκοὴν ακοη hearing; report μὲν μεν first of all ὠτὸς ους ear ἤκουόν ακουω hear σου σου of you; your τὸ ο the πρότερον προτερον earlier νυνὶ νυνι right now δὲ δε though; while ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἑόρακέν οραω view; see σε σε.1 you 42:5 לְ lᵊ לְ to שֵֽׁמַע־ šˈēmaʕ- שֵׁמַע hearsay אֹ֥זֶן ʔˌōzen אֹזֶן ear שְׁמַעְתִּ֑יךָ šᵊmaʕtˈîḵā שׁמע hear וְ֝ ˈw וְ and עַתָּ֗ה ʕattˈā עַתָּה now עֵינִ֥י ʕênˌî עַיִן eye רָאָֽתְךָ׃ rāʔˈāṯᵊḵā ראה see 42:5. auditu auris audivi te nunc autem oculus meus videt te With the hearing of the ear, I have heard thee, but now my eye seeth thee. 5. I had heard of thee by the hearing of the ear; but now mine eye seeth thee, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 42:5: I have heard of thee - I have now such a discovery of thee as I have never had before. I have only heard of thee by tradition, or from imperfect information; now the eye of my mind clearly perceives thee, and in seeing thee, I see myself; for the light that discovers thy glory and excellence, discovers my meanness and vileness. Albert Barnes: Notes on the Bible - 1834 42:5: I have heard of thee by the hearing of the ear - Referring to the indistinct views which we have of anything by merely hearing of it, compared with the clear apprehension which is furnished by sight. Job had had such views of God as one may obtain by being told of him; he now had such views as are furnished by the sight. The meaning is, that his views of God before were dark and obscure. But now mine eye seeth thee - We are not to suppose that Job means to say that he actually "saw" God, but that his apprehensions of him were clear and bright "as if" he did. There is no evidence that God appeared to Job in any visible form. He is said, indeed, to have spoken from the whirlwind, but no visible manifestation of Yahweh is mentioned. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:5: heard: Job 4:12, Job 28:22, Job 33:16; Rom 10:17 mine: Job 23:8, Job 23:9; Num 12:6-8; Isa 6:1; Joh 1:18, Joh 12:41, Joh 12:45; Act 7:55, Act 7:56 Job 42:6 Geneva 1599 42:5 I have (e) heard of thee by the hearing of the ear: but now mine eye seeth thee. (e) I knew you only before by hearsay, but now you have caused me to feel what you are to me, that I may resign myself over to you. John Gill 42:5 I have heard of thee by the hearing of the ear,.... From his ancestors, who in a traditionary way had handed down from one to another what they knew of God, his will and worship, his works and ways; and from those who had the care of his education, parents and tutors, who had instilled the principles of religion, and the knowledge of divine things, into him very early; and from such as might instruct in matters of religion in a public manner; and both by ordinary and extraordinary revelation made unto him, as was sometimes granted to men in that age in which Job lived; see Job 4:16. Though he had heard more of God through his speaking to him out of the whirlwind than ever he did before, to which he had attentively listened; and the phrase, hearing by or with the hearing of the ear, denotes close attention; see Ezek 44:5; but now mine eye seeth thee; thy Shechinah, as Jarchi; thy divine glory and Majesty; the Logos, the Word or Son of God, who now appeared in an human form, and spake to Job out of the whirlwind; and whom he saw with the eyes of his body, as several of the patriarchs had seen him, and which is the sense of an ancient writer (n); though no doubt he saw him also with the eyes of his understanding, and had a clearer sight of his living Redeemer, the Messiah, than ever he had before; and saw more of God in Christ, of his nature, perfections, and glory, than ever he had as yet seen; and what he had heard of him came greatly short of what he now saw; particularly he had a more clear and distinct view of the sovereignty, wisdom, goodness, and justice of God in the dealings of his providence with the children of men, and with himself, to which now he humbly submitted. (n) Euseb. Demonstr. Evangel. l. 1. c. 5. p. 11. John Wesley 42:5 Seeth thee - The knowledge which I had of thy nature, perfections and counsels, was hitherto grounded chiefly, upon the instructions of men; but now it is clear and certain, as being immediately inspired into my mind by this thy glorious apparition and revelation, and by the operation of thy holy spirit; which makes these things as evident to me, as if I saw them with my bodily eyes. When the mind is enlightened by the spirit of God, our knowledge of Divine things as far exceeds what we had before, as knowledge by ocular demonstration, exceeds, that by common fame. Robert Jamieson, A. R. Fausset and David Brown 42:5 hearing of the ear-- (Ps 18:44, Margin). Hearing and seeing are often in antithesis (Job 29:11; Ps 18:8). seeth--not God's face (Ex 33:20), but His presence in the veil of a dark cloud (Job 38:1). Job implies also that, besides this literal seeing, he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a literal sense before, at the beginning of God's speech, but he had not seen spiritually till "now" at its close.
42:642:6: Վասն որոյ խոտեցի՛ զանձն՝ եւ հալեցայ. եւ համարիմ զանձն իմ հո՛ղ եւ մոխիր։ 6 Այդ պատճառով նուաստ համարեցի ինձ ու հալուեցի ես: Ինքս ինձ հող ու մոխիր եմ դիտում»: 6 Անոր համար իմ անձս կ’արհամարհեմ,հողի ու մոխիրի վրայ կը զղջամ»։ Վասն որոյ խոտեցի զանձն եւ հալեցայ, եւ համարիմ զանձն իմ հող եւ մոխիր: 42:6: Վասն որոյ խոտեցի՛ զանձն՝ եւ հալեցայ. եւ համարիմ զանձն իմ հո՛ղ եւ մոխիր։ 6 Այդ պատճառով նուաստ համարեցի ինձ ու հալուեցի ես: Ինքս ինձ հող ու մոխիր եմ դիտում»: 6 Անոր համար իմ անձս կ’արհամարհեմ,հողի ու մոխիրի վրայ կը զղջամ»։ zohrab-1805▾ eastern-1994▾ western am▾	42:642:6 поэтому я отрекаюсь и раскаиваюсь в прахе и пепле. 42:6 διὸ διο therefore ἐφαύλισα φαυλιζω myself καὶ και and; even ἐτάκην τηκω melt ἥγημαι ηγεομαι lead; consider δὲ δε though; while ἐμαυτὸν εμαυτου myself γῆν γη earth; land καὶ και and; even σποδόν σποδος ashes 42:6 עַל־ ʕal- עַל upon כֵּ֭ן ˈkēn כֵּן thus אֶמְאַ֣ס ʔemʔˈas מאס retract וְ wᵊ וְ and נִחַ֑מְתִּי niḥˈamtî נחם repent, console עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust וָ wā וְ and אֵֽפֶר׃ פ ʔˈēfer . f אֵפֶר dust 42:6. idcirco ipse me reprehendo et ago paenitentiam in favilla et cinereTherefore I reprehend myself, and do penance in dust and ashes. 6. Wherefore I abhor , and repent in dust and ashes. Wherefore I abhor [myself], and repent in dust and ashes: 42:6 поэтому я отрекаюсь и раскаиваюсь в прахе и пепле. 42:6 διὸ διο therefore ἐφαύλισα φαυλιζω myself καὶ και and; even ἐτάκην τηκω melt ἥγημαι ηγεομαι lead; consider δὲ δε though; while ἐμαυτὸν εμαυτου myself γῆν γη earth; land καὶ και and; even σποδόν σποδος ashes 42:6 עַל־ ʕal- עַל upon כֵּ֭ן ˈkēn כֵּן thus אֶמְאַ֣ס ʔemʔˈas מאס retract וְ wᵊ וְ and נִחַ֑מְתִּי niḥˈamtî נחם repent, console עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust וָ wā וְ and אֵֽפֶר׃ פ ʔˈēfer . f אֵפֶר dust 42:6. idcirco ipse me reprehendo et ago paenitentiam in favilla et cinere Therefore I reprehend myself, and do penance in dust and ashes. 6. Wherefore I abhor , and repent in dust and ashes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 42:6: I abhor myself - Compared with thine, my strength is weakness; my wisdom, folly; and my righteousness, impurity. "I loathe myself when thee I see; And into nothing fall." Repent - I am deeply distressed on account of the imaginations of my heart, the words of my tongue, and the acts of my life. I roll myself in the dust, and sprinkle ashes upon my head. Job is now sufficiently humbled at the feet of Jehovah; and having earnestly and piously prayed for instruction, the Lord, in a finishing speech, which appears to be contained in14, perfects his teaching on the subject of the late controversy, which is concluded with, "When thou canst act like the Almighty," which is, in effect, what the questions and commands amount to in the preceding verses of that chapter, "then will I also confess unto thee, that thy own right hand can save thee." In the fifth verse of the fortieth chapter, Job says, "Once have I spoken." This must refer to the declaration above, in the beginning of this chapter, (42). And he goes on to state,: "Yea, Twice; but I will proceed no farther." This second time is that in which he uses these words: after which he spoke no more; and the Lord concluded with the remaining part of these fourteen verses, viz., from14, inclusive. Then the thread of the story, in the form of a narration is resumed at Albert Barnes: Notes on the Bible - 1834 42:6: Wherefore I abhor myself - I see that I am a sinner to be loathed and abhorred. Job, though he did not claim to be perfect, had yet unquestionably been unduly exalted with the conception of his own righteousness, and in the zeal of his argument, and under the excitement of his feelings when reproached by his friends, had indulged in indefensible language respecting his own integrity. He now saw the error and folly of this, and desired to take the lowest place of humiliation. Compared with a pure and holy God, he saw that he was utterly vile and loathsome, and was not unwilling now to confess it. "And repent." Of the spirit which I have evinced; of the language used in self-vindication; of the manner in which I have spoken of God. Of the general sentiments which he had maintained in regard to the divine administration as contrasted with those of his friends he had no occasion to repent, for they were correct , nor had he occasion to repent "as if" he had never been a true penitent or a pious man. But he now saw that in the spirit which he had evinced under his afflictions, and in his argument, there was much to regret; and he doubtless saw that there had been much in his former life which had furnished occasion for bringing these trials upon him, over which he ought now to mourn. In dust and ashes - In the most lowly manner, and with the most expressive symbols of humiliation. It was customary in times of grief, whether in view of sin or from calamity, to sit down in ashes (see the notes at ; compare Dan 9:3; Jon 3:6; Mat 11:21); or on such an occasion the sufferer and the penitent would strew ashes over himself; compare Isa 58:5. The philosophy of this was - like the custom of wearing "black" for mourning apparel - that the external appearance ought to correspond with the internal emotions, and that deep sorrow would be appropriately expressed by disfiguring the outward aspect as much as possible. The sense here is, that Job meant to give expression to the profoundest and sincerest feelings of penitence for his sins. From this effect produced on his mind by the address of the Almighty, we may learn the following lessons: (1) That a correct view of the character and presence of God is adapted to produce humility and penitence; compare -5. This effect was produced on the mind of Peter when, astonished by a miracle performed by the Savior which none but a divine being could have done, he said, "Depart from me, for I am a sinful man, O Lord;" Luk 5:8. The same effect; was produced on the mind of Isaiah after he had seen Yahweh of Hosts in the temple: "Then said I, Wo is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the king, the Lord of Hosts;" Isa 6:5. No man can have any elevated views of his own importance or purity, who has right apprehensions of the holiness of his Creator. (2) Such a view of the presence of God will produce what no argument can in causing penitence and humility. The friends of Job had reasoned with him in vain to secure just this state of mind; they had endeavored to convince him that he was a great sinner, and "ought" to exercise repentance. But he met argument with argument; and all their arguments, denunciations, and appeals, made no impression on his mind. When, however, God manifested himself to him, he was melted into contrition, and was ready to make the most penitent and humble confession. So it is now. The arguments of a preacher or a friend often make no impression on the mind of a sinner. He can guard himself against them. He can meet argument with argument, or can coolly turn the ear away. But he has no such power to resist God, and when "he" manifests himself to the soul, the heart is subdued, and the proud and self-confident unbeliever becomes humbled, and sues for mercy. (3) A good man will be willing to confess that he is vile, when he has any clear views of God. He will be so affected with a sense of the majesty and holiness of his Maker, that he will be overwhelmed with a sense of his own unworthiness. (4) The most holy men may have occasion to repent of their presumptuous manner of speaking of God. We all err in the same way in which Job did. We reason about God with irRev_erence; we speak of his government as if we could comprehend it; we discourse of him as if he were an equal; and when we come to have any just views of him, we see that there has been much improper boldness, much self-confidence, much irRev_erence of thought and manner, in our estimation of the divine wisdom and plans. The bitter experience of Job should lead us to the utmost carefulness in the manner in which we speak of our Maker. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:6: I: Job 9:31, Job 40:3, Job 40:4; Ezr 9:6; Psa 51:17; Isa 5:5; Jer 31:19; Eze 16:63; Eze 20:43, Eze 36:31; Luk 15:18, Luk 15:19; Co1 15:8, Co1 15:9; Ti1 1:13-16; Jam 4:7-10 repent: Job 2:8, Job 30:19; Kg1 21:27; Est 4:1-3; Isa 58:5; Dan 9:3; Jon 3:6-10; Mat 11:21; Luk 10:13 Job 42:7 John Gill 42:6 Wherefore I abhor myself,.... Or all my words, as Aben Ezra; all the indecent expressions he had uttered concerning God; he could not bear to think of them; he loathed them, and himself on account of them: sin is abominable in its own nature, and makes men so; it is loathsome to God, and so it is to all good men when they see it in its proper light; am especially when they have a view of the purity and holiness of God, to which that is so very contrary, and also of his grace and goodness in the forgiveness of it; see Is 6:3, Ezek 16:63; and repent in dust and ashes; which was an external ceremony used by mournful and penitent persons; see Job 2:8; and is expressive of the truth and sincerity of repentance; and never do any more truly mourn for sin and repent of it, are more ashamed of it, or have a more godly sorrow for it, or more ingenuously confess it, and heartily forsake it, than those who with an eye of faith behold God in Christ as a sin forgiving God; or behold their sins through the glass of pardoning grace and mercy; see Zech 12:10. Robert Jamieson, A. R. Fausset and David Brown 42:6 myself--rather "I abhor," and retract the rash speeches I made against thee (Job 42:3-4) [UMBREIT].
42:742:7: Եւ եղեւ յետ խօսելոյ Տեառն զբանս զայսոսիկ ընդ Յոբայ. Ասէ ցԵղեփազ Թեմնացի[9579]. Մեղա՛ր դու, եւ երկոքին բարեկամք քո. զի ո՛չ խօսեցարուք առաջի իմ ճշմարիտ, եւ ո՛չ ինչ իբրեւ զծառայ իմ զՅոբ։ [9579] Ոմանք. Ասէ Տէր յԵղիփազ Թեմ՛՛։ 7 Երբ Տէրը Յոբի հետ այս բաները խօսեց, Աստուած ասաց Եղիփազ Թեմնացուն. «Մեղք գործեցիր դու, նաեւ քո երկու բարեկամները, քանի որ իմ առաջ ճշմարիտ բան չասացիք, ինչպէս իմ ծառայ Յոբը: 7 Արդ՝ Տէրը՝ Յոբին այս խօսքերը լսելէն յետոյ՝ Եղիփազ Թեմանացիին ըսաւ. «Քու վրադ ու երկու ընկերներուդ վրայ իմ բարկութիւնս բորբոքեցաւ, վասն զի ինծի համար իմ Յոբ ծառայիս պէս շիտակ չխօսեցաք։ Եւ եղեւ յետ խօսելոյ Տեառն զբանս զայսոսիկ ընդ Յոբայ, ասէ Տէր ցԵղիփազ Թեմնացի. ^[421]Մեղար դու, եւ երկոքին բարեկամք քո. զի ոչ խօսեցարուք առաջի իմ ճշմարիտ, եւ ոչ ինչ`` իբրեւ զծառայ իմ զՅոբ: 42:7: Եւ եղեւ յետ խօսելոյ Տեառն զբանս զայսոսիկ ընդ Յոբայ. Ասէ ցԵղեփազ Թեմնացի[9579]. Մեղա՛ր դու, եւ երկոքին բարեկամք քո. զի ո՛չ խօսեցարուք առաջի իմ ճշմարիտ, եւ ո՛չ ինչ իբրեւ զծառայ իմ զՅոբ։ [9579] Ոմանք. Ասէ Տէր յԵղիփազ Թեմ՛՛։ 7 Երբ Տէրը Յոբի հետ այս բաները խօսեց, Աստուած ասաց Եղիփազ Թեմնացուն. «Մեղք գործեցիր դու, նաեւ քո երկու բարեկամները, քանի որ իմ առաջ ճշմարիտ բան չասացիք, ինչպէս իմ ծառայ Յոբը: 7 Արդ՝ Տէրը՝ Յոբին այս խօսքերը լսելէն յետոյ՝ Եղիփազ Թեմանացիին ըսաւ. «Քու վրադ ու երկու ընկերներուդ վրայ իմ բարկութիւնս բորբոքեցաւ, վասն զի ինծի համար իմ Յոբ ծառայիս պէս շիտակ չխօսեցաք։ zohrab-1805▾ eastern-1994▾ western am▾	42:742:7 И было после того, как Господь сказал слова те Иову, сказал Господь Елифазу Феманитянину: горит гнев Мой на тебя и на двух друзей твоих за то, что вы говорили о Мне не так верно, как раб Мой Иов. 42:7 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὸ ο the λαλῆσαι λαλεω talk; speak τὸν ο the κύριον κυριος lord; master πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he τῷ ο the Ιωβ ιωβ Iōb; Iov εἶπεν επω say; speak ὁ ο the κύριος κυριος lord; master Ελιφας ελιφας the Θαιμανίτῃ θαιμανιτης sin σὺ συ you καὶ και and; even οἱ ο the δύο δυο two φίλοι φιλος friend σου σου of you; your οὐ ου not γὰρ γαρ for ἐλαλήσατε λαλεω talk; speak ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine ἀληθὲς αληθης true οὐδὲν ουδεις no one; not one ὥσπερ ωσπερ just as ὁ ο the θεράπων θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov 42:7 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחַ֨ר ʔaḥˌar אַחַר after דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these אֶל־ ʔel- אֶל to אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אֱלִיפַ֣ז ʔᵉlîfˈaz אֱלִיפַז Eliphaz הַ ha הַ the תֵּֽימָנִ֗י ttˈêmānˈî תֵּימָנִי Temanite חָרָ֨ה ḥārˌā חרה be hot אַפִּ֤י ʔappˈî אַף nose בְךָ֙ vᵊḵˌā בְּ in וּ û וְ and בִ vi בְּ in שְׁנֵ֣י šᵊnˈê שְׁנַיִם two רֵעֶ֔יךָ rēʕˈeʸḵā רֵעַ fellow כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not דִבַּרְתֶּ֥ם ḏibbartˌem דבר speak אֵלַ֛י ʔēlˈay אֶל to נְכֹונָ֖ה nᵊḵônˌā כון be firm כְּ kᵊ כְּ as עַבְדִּ֥י ʕavdˌî עֶבֶד servant אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job 42:7. postquam autem locutus est Dominus verba haec ad Iob dixit ad Eliphaz Themaniten iratus est furor meus in te et in duos amicos tuos quoniam non estis locuti coram me rectum sicut servus meus IobAnd after the Lord had spoken these words to Job, he said to Eliphaz the Themanite: My wrath is kindled against thee, and against thy two friends, because you have not spoken the thing that is right before me, as my servant Job hath. 7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. And it was [so], that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [the thing that is] right, as my servant Job: 42:7 И было после того, как Господь сказал слова те Иову, сказал Господь Елифазу Феманитянину: горит гнев Мой на тебя и на двух друзей твоих за то, что вы говорили о Мне не так верно, как раб Мой Иов. 42:7 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὸ ο the λαλῆσαι λαλεω talk; speak τὸν ο the κύριον κυριος lord; master πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he τῷ ο the Ιωβ ιωβ Iōb; Iov εἶπεν επω say; speak ὁ ο the κύριος κυριος lord; master Ελιφας ελιφας the Θαιμανίτῃ θαιμανιτης sin σὺ συ you καὶ και and; even οἱ ο the δύο δυο two φίλοι φιλος friend σου σου of you; your οὐ ου not γὰρ γαρ for ἐλαλήσατε λαλεω talk; speak ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine ἀληθὲς αληθης true οὐδὲν ουδεις no one; not one ὥσπερ ωσπερ just as ὁ ο the θεράπων θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov 42:7 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחַ֨ר ʔaḥˌar אַחַר after דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these אֶל־ ʔel- אֶל to אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אֱלִיפַ֣ז ʔᵉlîfˈaz אֱלִיפַז Eliphaz הַ ha הַ the תֵּֽימָנִ֗י ttˈêmānˈî תֵּימָנִי Temanite חָרָ֨ה ḥārˌā חרה be hot אַפִּ֤י ʔappˈî אַף nose בְךָ֙ vᵊḵˌā בְּ in וּ û וְ and בִ vi בְּ in שְׁנֵ֣י šᵊnˈê שְׁנַיִם two רֵעֶ֔יךָ rēʕˈeʸḵā רֵעַ fellow כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not דִבַּרְתֶּ֥ם ḏibbartˌem דבר speak אֵלַ֛י ʔēlˈay אֶל to נְכֹונָ֖ה nᵊḵônˌā כון be firm כְּ kᵊ כְּ as עַבְדִּ֥י ʕavdˌî עֶבֶד servant אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job 42:7. postquam autem locutus est Dominus verba haec ad Iob dixit ad Eliphaz Themaniten iratus est furor meus in te et in duos amicos tuos quoniam non estis locuti coram me rectum sicut servus meus Iob And after the Lord had spoken these words to Job, he said to Eliphaz the Themanite: My wrath is kindled against thee, and against thy two friends, because you have not spoken the thing that is right before me, as my servant Job hath. 7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. Иов ошибался лишь в суждениях об отношении к себе Бога (ст. 2-3) и был безусловно прав, защищая свою невинность. Наоборот, друзья были неправы вдвойне: они без всяких оснований обвинили его в предполагаемых грехах (XXII:5: и д. ) и на предположении основывали факт - мысль о Божественном Правосудии. Как заведомо неискренние по отношению к Иову, они, особенно Елифаз, давший своими речами тон рассуждениям своих друзей, навлекают на себя божественный гнев (ср. XIII:7: и д. ). Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. 8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. 9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job. Job, in his discourses, had complained very much of the censures of his friends and their hard usage of him, and had appealed to God as Judge between him and them, and thought it hard that judgment was not immediately given upon the appeal. While God was catechising Job out of the whirlwind one would have thought that he only was in the wrong, and that the cause would certainly go against him; but here, to our great surprise, we find it quite otherwise, and the definitive sentence given in Job's favour. Wherefore judge nothing before the time. Those who are truly righteous before God may have their righteousness clouded and eclipsed by great and uncommon afflictions, by the severe censures of men, by their own frailties and foolish passions, by the sharp reproofs of the word and conscience, and the deep humiliation of their own spirits under the sense of God's terrors; and yet, in due time, these clouds shall all blow over, and God will bring forth their righteousness as the light and their judgment as the noon-day, Ps. xxxvii. 6. He cleared Job's righteousness here, because he, like an honest man, held it fast and would not let it go. We have here, I. Judgment given against Job's three friends, upon the controversy between them and Job. Elihu is not censured here, for he distinguished himself from the rest in the management of the dispute, and acted, not as a party, but as a moderator; and moderation will have its praise with God, whether it have with men or no. In the judgment here given Job is magnified and his three friends are mortified. While we were examining the discourses on both sides we could not discern, and therefore durst not determine, who was in the right; something of truth we thought they both had on their side, but we could not cleave the hair between them; nor would we, for all the world, have had to give the decisive sentence upon the case, lest we should have determined wrong. But it is well that the judgment is the Lord's, and we are sure that his judgment is according to truth; to it we will refer ourselves, and by it we will abide. Now, in the judgment here given, 1. Job is greatly magnified and comes off with honour. He was but one against three, a beggar now against three princes, and yet, having God on his side, he needed not fear the result, though thousands set themselves against him. Observe here, (1.) When God appeared for him: After the Lord had spoken these words unto Job, v. 7. After he had convinced and humbled him, and brought him to repentance for what he had said amiss, then he owned him in what he had said well, comforted him, and put honour upon him; not till then: for we are not ready for God's approbation till we judge and condemn ourselves; but then he thus pleaded his cause, for he that has torn will heal us, he that has smitten will bind us. The Comforter shall convince, John xvi. 8. See in what method we are to expect divine acceptance; we must first be humbled under divine rebukes. After God, by speaking these words, had caused grief, he returned and had compassion, according to the multitude of his mercies; for he will not contend for ever, but will debate in measure, and stay his rough wind in the day of his east wind. Now that Job had humbled himself God exalted him. True penitents shall find favour with God, and what they have said and done amiss shall no more be mentioned against them. Then God is well pleased with us when we are brought to abhor ourselves. (2.) How he appeared for him. It is taken for granted that all his offences are forgiven; for if he be dignified, as we find he is here, no doubt he is justified. Job had sometimes intimated, with great assurance, that God would clear him at last, and he was not made ashamed of the hope. [1.] God calls him again and again his servant Job, four times in two verses, and he seems to take a pleasure in calling him so, as before his troubles (ch. i. 8), "Hast thou considered my servant Job? Though he is poor and despised, he is my servant notwithstanding, and as dear to me as when he was in prosperity. Though he has his faults, and has appeared to be a man subject to like passions as others, though he has contended with me, has gone about to disannul my judgment, and has darkened counsel by words without knowledge, yet he sees his error and retracts it, and therefore he is my servant Job still." If we still hold fast the integrity and fidelity of servants to God, as Job did, though we may for a time be deprived of the credit and comfort of the relation, we shall be restored to it at last, as he was. The devil had undertaken to prove Job a hypocrite, and his three friends had condemned him as a wicked man; but God will acknowledge those whom he accepts, and will not suffer them to be run down by the malice of hell or earth. If God says, Well done, good and faithful servant, it is of little consequence who says otherwise. [2.] He owns that he had spoken of him the thing that was right, beyond what his antagonists had done. He had given a much better and truer account of the divine Providence than they had done. They had wronged God by making prosperity a mark of the true church and affliction a certain indication of God's wrath; but Job had done him right by maintaining that God's love and hatred are to be judged of by what is in men, not by what is before them, Eccl. ix. 1. Observe, First, Those do the most justice to God and his providence who have an eye to the rewards and punishments of another world more than to those of this, and with the prospect of those solve the difficulties of the present administration. Job had referred things to the future judgment, and the future state, more than his friends had done, and therefore he spoke of God that which was right, better than his friends had done. Secondly, Though Job had spoken some things amiss, even concerning God, whom he made too bold with, yet he is commended for what he spoke that was right. We must not only not reject that which is true and good, but must not deny it its due praise, though there appear in it a mixture of human frailty and infirmity. Thirdly, Job was in the right, and his friends were in the wrong, and yet he was in pain and they were at ease--a plain evidence that we cannot judge of men and their sentiments by looking in their faces or purses. He only can do it infallibly who sees men's hearts. [3.] He will pass his word for Job that, notwithstanding all the wrong his friends had done him, he is so good a man, and of such a humble, tender, forgiving spirit, that he will very readily pray for them, and use his interest in heaven on their behalf: "My servant Job will pray for you. I know he will. I have pardoned him, and he has the comfort of pardon, and therefore he will pardon you." [4.] He appoints him to be the priest of this congregation, and promises to accept him and his mediation for his friends. "Take your sacrifices to my servant Job, for him will I accept." Those whom God washes from their sins he makes to himself kings and priests. True penitents shall not only find favour as petitioners for themselves, but be accepted as intercessors for others also. It was a great honour that God hereby put upon Job, in appointing him to offer sacrifice for his friends, as formerly he used to do for his own children, ch. i. 5. And a happy presage it was of his restoration to his prosperity again, and indeed a good step towards it, that he was thus restored to the priesthood. Thus he became a type of Christ, through whom alone we and our spiritual sacrifices are acceptable to God; see 1 Pet. ii. 5. "Go to my servant Job, to my servant Jesus" (from whom for a time he hid his face), "put your sacrifices into his hand, make use of him as your Advocate, for him will I accept, but, out of him, you must expect to be dealt with according to your folly." And, as Job prayed and offered sacrifice for those that had grieved and wounded his spirit, so Christ prayed and died for his persecutors, and ever lives making intercession for the transgressors. 2. Job's friends are greatly mortified, and come off with disgrace. They were good men and belonged to God, and therefore he would not let them lie still in their mistake any more than Job, but, having humbled him by a discourse out of the whirlwind, he takes another course to humble them. Job, who was dearest to him, was first chidden, but the rest in their turn. When they heard Job talked to, it is probable, they flattered themselves with a conceit that they were in the right and Job was in all the fault, but God soon took them to task, and made them know the contrary. In most disputes and controversies there is something amiss on both sides, either in the merits of the cause or in the management, if not in both; and it is fit that both sides should be told of it, and made to see their errors. God addresses this to Eliphaz, not only as the senior, but as the ringleader in the attack made upon Job. Now, (1.) God tells them plainly that they had not spoken of him the thing that was right, like Job, that is, they had censured and condemned Job upon a false hypothesis, had represented God fighting against Job as an enemy when really he was only trying him as a friend, and this was not right. Those do not say well of God who represent his fatherly chastisements of his own children as judicial punishments and who cut them off from his favour upon the account of them. Note, It is a dangerous thing to judge uncharitably of the spiritual and eternal state of others, for in so doing we may perhaps condemn those whom God has accepted, which is a great provocation to him; it is offending his little ones, and he takes himself to be wronged in all the wrongs that are done to them. (2.) He assures them he was angry with them: My wrath is kindled against thee and thy two friends. God is very angry with those who despise and reproach their brethren, who triumph over them, and judge hardly of them, either for their calamities or for their infirmities. Though they were wise and good men, yet, when they spoke amiss, God was angry with them and let them know that he was. (3.) He requires from them a sacrifice, to make atonement for what they had said amiss. They must bring each of them seven bullocks, and each of them seven rams, to be offered up to God for a burnt-offering; for it should seem that, before the law of Moses, all sacrifices, even those of atonement, were wholly burnt, and therefore were so called. They thought they had spoken wonderfully well, and that God was beholden to them for pleading his cause and owed them a good reward for it; but they are told that, on the contrary, he is displeased with them, requires from them a sacrifice, and threatens that, otherwise, he will deal with them after their folly. God is often angry at that in us which we are ourselves proud of and sees much amiss in that which we think was done well. (4.) He orders them to go to Job, and beg of him to offer their sacrifices, and pray for them, otherwise they should not be accepted. By this God designed, [1.] To humble them and lay them low. They thought that they only were the favourites of Heaven, and that Job had no interest there; but God gives them to understand that he had a better interest there than they had, and stood fairer for God's acceptance than they did. The day may come when those who despise and censure God's people will court their favour, and be made to know that God has loved them, Rev. iii. 9. The foolish virgins will beg oil of the wise. [2.] To oblige them to make their peace with Job, as the condition of their making their peace with God. If thy brother has aught against thee (as Job had a great deal against them), first be reconciled to thy brother and then come and offer thy gift. Satisfaction must first be made for wrong done, according as the nature of the thing requires, before we can hope to obtain from God the forgiveness of sin. See how thoroughly God espoused the cause of his servant Job and engaged in it. God will not be reconciled to those that have offended Job till they have first begged his pardon and he be reconciled to them. Job and his friends had differed in their opinion about many things, and had been too keen in their reflections one upon another, but now they were to be made friends; in order to that, they are not to argue the matter over again and try to give it a new turn (that might be endless), but they must agree in a sacrifice and a prayer, and that must reconcile them: they must unite in affection and devotion when they could not concur in the same sentiments. Those who differ in judgments about minor things are yet one in Christ the great sacrifice, and meet at the same throne of grace, and therefore ought to love and bear with one another. Once more, observe, When God was angry with Job's friends, he did himself put them in a way to make their peace with him. Our quarrels with God always begin on our part, but the reconciliation begins on his. II. The acquiescence of Job's friends in this judgment given, v. 9. They were good men, and, as soon as they understood what the mind of the Lord was, they did as he commanded them, and that speedily and without gainsaying, though it was against the grain to flesh and blood to court him thus whom they had condemned. Note, Those who would be reconciled to God must carefully use the prescribed means and methods of reconciliation. Peace with God is to be had only in his own way and upon his own terms, and they will never seem hard to those who know how to value the privilege, but they will be glad of it upon any terms, though ever so humbling. Job's friends had all joined in accusing Job, and now they join in begging his pardon. Those that have sinned together should repent together. Those that appeal to God, as both Job and his friends had often done, must resolve to stand by his award, whether pleasing or unpleasing to their own mind. And those that conscientiously observe God's commands need not doubt of his favour: The Lord also accepted Job, and his friends in answer to his prayer. It is not said, He accepted them (though that is implied), but, He accepted Job for them; so he has made us accepted in the beloved, Eph. i. 6; Matt. iii. 17. Job did not insult over his friends upon the testimony God had given concerning him, and the submission they were obliged to make to him; but, God being graciously reconciled to him, he was easily reconciled to them, and then God accepted him. This is that which we should aim at in all our prayers and services, to be accepted of the Lord; this must be the summit of our ambition, not to have praise of men, but to please God. Adam Clarke: Commentary on the Bible - 1831 42:7: After the Lord had spoken these words - Those recorded at14; he said to Eliphaz, who was the eldest of the three friends, and chief speaker: Ye have not spoken of me - right. Mr. Peters observes, "It will be difficult to find any thing in the speeches of Eliphaz and his companions which should make the difference here supposed, if we set aside the doctrine of a future state; for in this view the others would speak more worthily of God than Job, by endeavoring to vindicate his providence in the exact distribution of good and evil in this life: whereas Job's assertion, 'This is one thing, therefore I said it, He destroyeth the perfect and the wicked,' which is the argument on which he all along insists, would, upon this supposition, be directly charging God that he made no distinction between the good and the bad. But now, take the other life into the account, and the thing will appear in quite a contrary light; and we shall easily see the reason why God approves of the sentiments of Job, and condemns those of his friends. For supposing the friends of Job to argue that the righteous are never afflicted without remedy here, nor the wicked prosperous on the whole in this life, which is a wrong representation of God's providence; and Job to argue, on the other hand, that the righteous are sometimes afflicted here, and that without remedy, but shall be rewarded in the life to come; and that the wicked prosper here, but shall be punished hereafter, which is the true representation of the Divine proceedings; and here is a very apparent difference in the drift of the one's discourse, and of the others'. For Job, in this view, speaks worthily of God, and the rest unworthily. The best moral argument that mankind have ever had to believe in a life to come, is that which Job insists on - that good and evil are, for the most part, dealt out here promiscuously. On the contrary, the topic urged by his friends, and which they push a great deal too far, that God rewards and punishes in this world, tends, in its consequences, like that other opinion which was held by the stoics in after times, that virtue is its own reward, to sap the very foundation of that proof we have, from reason, of another life. No wonder, therefore, that the sentiments of the one are approved, and those of the other condemned." Albert Barnes: Notes on the Bible - 1834 42:7: And it was so, that after the Lord had spoken these words unto Job - Had the matter been left according to the record in , a wholly erroneous impression would have been made. Job was overwhelmed with the conviction of his guilt, and had nothing been said to his friends, the impression would have been that he was wholly in the wrong. It was important, therefore, and was indeed essential to the plan of the book, that the divine judgment should be pronounced on the conduct of his three friends. The Lord said to Eliphaz the Temanite - Eliphaz had been uniformly first in the argument with Job, and hence, he is particularly addressed here. He seems to have been the most aged and respectable of the three friends, and in fact the speeches of the others are often a mere echo of his. My wrath is kindled - Wrath, or anger, is often represented as enkindled, or burning. For ye have not spoken of me the thing that is right, as my servant Job hath - This must be understood comparatively. God did not approve of all that Job had said, but the meaning is, that his general views of his government were just. The main position which he had defended in contradistinction from his friends was correct, for his arguments tended to vindicate the divine character, and to uphold the divine government. It is to be remembered, also, as Bouiller has remarked, that there was a great difference in the circumstances of Job and the three friends - circumstances modifying the degrees of blameworthiness chargeable to each. Job uttered indeed, some improper sentiments about God and his government; he expressed himself with irRev_erence and impatience; he used a language of boldness and complaint wholly improper, but this was done in the agony of mental and bodily suffering, and when provoked by the severe and improper charges of hypocrisy brought by his friends. What "they" said, on the contrary, was unprovoked. It was when they were free from suffering, and when they were urged to it by no severity of trial. It was, moreover, when every consideration required them to express the language of condolence, and to comfort a suffering friend. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:7: Eliphaz: Job 2:11, Job 4:1, Job 8:1, Job 11:1 My: Job 32:2, Job 32:3, Job 32:5 ye have: Job 11:5, Job 11:6; Psa 51:4 Job 42:8 Carl Friedrich Keil and Franz Delitzsch 42:7 Job's confession and tone of penitence are now perfected. He acknowledges the divine omnipotence which acts according to a wisely-devised scheme, in opposition to his total ignorance and feebleness. A world of divine wisdom, of wondrous thoughts of God, now lies before him, concerning which he knows nothing of himself, but would gladly learn a vast amount by the medium of divine instruction. To these mysteries his affliction also belongs. He perceives it now to be a wise decree of God, beneath which he adoringly bows, but it is nevertheless a mystery to him. Sitting in dust and ashes, he feels a deep contrition for the violence with which he has roughly handled and shaken the mystery, - now will it continue, that he bows beneath the enshrouded mystery? No, the final teaching of the book is not that God's rule demands faith before everything else; the final teaching is, that sufferings are for the righteous man the way to glory, and that his faith is the way to sight. The most craving desire, for the attainment of which Job hopes where his faith breaks forth from under the ashes, is this, that he will once more behold God, even if he should succumb to his affliction. This desire is granted him ere he yields. For he who hitherto has only heard of Jehovah, can now say: עתה עיני ראתך; his perception of God has entered upon an entirely new stage. But first of all God has only borne witness of Himself to him, to call him to repentance. Now, however, since the rust of pollution is purged away from Job's pure soul, He can also appear as his Vindicator and Redeemer. After all that was sinful in his speeches is blotted out by repentance, there remains only the truth of his innocence, which God Himself testifies to him, and the truth of his holding fast to God in the hot battle of temptation, by which, without his knowing it, he has frustrated the design of Satan. 7 And it came to pass, after Jehovah had spoken these words to Job, that Jehovah said to Eliphaz the Temanite, My wrath is kindled against thee and thy two friends: for ye have not spoken what is correct in reference to Me, as My servant Job. In order that they may only maintain the justice of God, they have condemned Job against their better knowledge and conscience; therefore they have abandoned truth in favour of the justice of God, - a defence which, as Job has told the friends, God abhors. Nevertheless He is willing to be gracious. Geneva 1599 42:7 And it was [so], that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [the thing that is] (f) right, as my servant (g) Job [hath]. (f) You took in hand an evil cause, in that you condemned him by his outward afflictions, and not comforted him with my mercies. (g) Who had a good cause, but handled it evil. John Gill 42:7 And it was so,.... What follows came to pass: that after the Lord had spoken these words unto Job; which he spake to him out of the whirlwind, and after he had heard Job's confession, and the declaration he made of his humiliation and repentance: the Lord said to Eliphaz the Temanite; who with his two friends were still present and heard the speeches of the Lord to Job, and the acknowledgment he had made of sin; though some (o) think that, when the dispute ended between Job and them, they returned to their own country, where Eliphaz is now supposed to be, and was bid with his two friends to go to Job again, which they did, as is concluded from the following verses: but no doubt they stayed and heard what Elihu had to say; and the voice of the Lord out of the whirlwind would command their attention and stay; and very desirous they must be to know how the cause would go, for or against Job; the latter of which they might expect from the appearance of things. Now the Lord directs his speech to Eliphaz, he being perhaps the principal man, on account of his age, wisdom and wealth, and being the man that led the dispute, began it, and formed the plan to go upon, and was the most severe on Job of any of them; wherefore the Lord said to him, my wrath is kindled against thee, and against thy two friends; who were Bildad the Shuhite, and Zophar the Naamathite; who gave into the same sentiments with Eliphaz, and went upon the same plan, speaking wrong things of God, charging Job falsely, and condemning him; which provoked the Lord, and caused his wrath to be kindled like fire against them, of which there were some appearances and breakings forth in his words and conduct towards them; for ye have not spoken of me the thing that is right, as my servant Job hath; they had said many right things of God, and Job had said many wrong ones of him, and yet upon the whole Job had said more corrcet things of God than they; their notion, and which they had expressed, was, that God deals with men in this life according to their outward behaviour; that God did not afflict good men, at least not sorely, nor long; and that wicked men were always punished now: from whence they drew this inference, that Job, being so long and so greatly afflicted, must be a bad man, or God would never have dealt with him after this manner. Job, on the other hand, affirmed, that wicked men enjoyed great prosperity, which good men did not; and therefore the love and hatred of God were not known by these things; and men's characters were not to be judged of by these outward things; in which he was doubtless right: some render the words "have not spoken unto me" (p), before him, in his presence; for they were all before God, and to him they all appealed, and he heard and observed all that was said, and now passed judgment. No notice is taken of Elihu, nor blame laid on him; he acting as a moderator, taking neither the part of Job, nor of his friends, but blaming both: nor did he pretend to charge Job with any sins of his former life as the cause of his calamities; only takes up some indecent, unguarded, and extravagant expressions of his in the heat of this controversy, and rebukes him for them; and throughout the whole vindicates the justice of God in his dealings with him. (o) Vid. Spanhem. Hist. Jobi, c. 8. s. 1, 2. (p) "ad me", Mercerus, Drusius, Cocceius; "coram me", V. L. "apud me", Tigurine version. John Wesley 42:7 Eliphaz - As the eldest of the three, and because he spoke first, and by his example led the rest into the same miscarriages. Two friends - Elihu is not here reproved, because he dealt more mercifully with Job, and did not condemn his person, but only rebuked his sinful expressions. Ye have not, &c. - This is not to be understood absolutely, but comparatively. Job was not so much to be blamed as they, because his opinion concerning the methods of God's providence, and the indifferency of its dispensations towards good and bad men was truer than theirs, which was, that God did always reward good men and punish sinners in this life. Robert Jamieson, A. R. Fausset and David Brown 42:7 EPILOGUE, in prose. (Job 42:7-17) to Eliphaz--because he was the foremost of the three friends; their speeches were but the echo of his. right--literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (Job 13:7); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (Job 13:10). as . . . Job hath--Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."
42:842:8: Բայց արդ առէ՛ք զուարակս եւթն եւ խոյս եւթն, եւ երթա՛յք առ ծառայ իմ Յոբ. եւ արասցէ ողջակէ՛զս վասն ձեր. եւ Յոբ ծառայ իմ արասցէ աղօթս վասն ձեր։ Զի թէ ո՛չ նմա ակն առեալ էր, եւ եթէ ո՛չ վասն նորա էր, կորուսեալ էր իմ արդեւք զձեզ. զի ո՛չ խօսեցարուք ճշմարտութիւն զծառայէ իմմէ զՅոբայ։ 8 Բայց հիմա եօթը զուարակ առէ՛ք ու եօթը խոյ, գնացէ՛ք իմ ծառայ Յոբի մօտ, ու թող նա ողջակէզ անի ձեզ համար, իմ ծառայ Յոբը թող նաեւ աղօթի ձեզ համար, քանի որ, եթէ ես նկատի ունեցած չլինէի նրան, ու նրա համար չլինէր այս, ես արդարեւ կորստի մատնած կը լինէի ձեզ, որովհետեւ իմ ծառայ Յոբի մասին ճշմարիտ բաներ չասացիք»: 8 Ուստի հիմա ձեզի եօթը զուարակ ու եօթը խոյ առէք ու Յոբ ծառայիս երթալով՝ ձեզի համար ողջակէզ մատուցանեցէք եւ իմ Յոբ ծառաս ձեզի համար աղօթք թող ընէ, որպէս զի ես ալ անոր աղօթքը ընդունելով՝ ձեր անմտութեանը պէս չընեմ ձեզի. վասն զի իմ առջեւս Յոբ ծառայիս պէս շիտակ չխօսեցաք»։ Բայց արդ առէք զուարակս եւթն եւ խոյս եւթն, եւ երթայք առ ծառայ իմ Յոբ, եւ արասցէ ողջակէզս վասն ձեր. եւ Յոբ ծառայ իմ արասցէ աղօթս վասն ձեր: Զի թէ ոչ նմա ակն առեալ էր, ^[422]եւ եթէ ոչ վասն նորա էր, կորուսեալ էր իմ արդեւք զձեզ. զի ոչ խօսեցարուք ճշմարտութիւն զծառայէ իմմէ զՅոբայ: 42:8: Բայց արդ առէ՛ք զուարակս եւթն եւ խոյս եւթն, եւ երթա՛յք առ ծառայ իմ Յոբ. եւ արասցէ ողջակէ՛զս վասն ձեր. եւ Յոբ ծառայ իմ արասցէ աղօթս վասն ձեր։ Զի թէ ո՛չ նմա ակն առեալ էր, եւ եթէ ո՛չ վասն նորա էր, կորուսեալ էր իմ արդեւք զձեզ. զի ո՛չ խօսեցարուք ճշմարտութիւն զծառայէ իմմէ զՅոբայ։ 8 Բայց հիմա եօթը զուարակ առէ՛ք ու եօթը խոյ, գնացէ՛ք իմ ծառայ Յոբի մօտ, ու թող նա ողջակէզ անի ձեզ համար, իմ ծառայ Յոբը թող նաեւ աղօթի ձեզ համար, քանի որ, եթէ ես նկատի ունեցած չլինէի նրան, ու նրա համար չլինէր այս, ես արդարեւ կորստի մատնած կը լինէի ձեզ, որովհետեւ իմ ծառայ Յոբի մասին ճշմարիտ բաներ չասացիք»: 8 Ուստի հիմա ձեզի եօթը զուարակ ու եօթը խոյ առէք ու Յոբ ծառայիս երթալով՝ ձեզի համար ողջակէզ մատուցանեցէք եւ իմ Յոբ ծառաս ձեզի համար աղօթք թող ընէ, որպէս զի ես ալ անոր աղօթքը ընդունելով՝ ձեր անմտութեանը պէս չընեմ ձեզի. վասն զի իմ առջեւս Յոբ ծառայիս պէս շիտակ չխօսեցաք»։ zohrab-1805▾ eastern-1994▾ western am▾	42:842:8 Итак возьмите себе семь тельцов и семь овнов и пойдите к рабу Моему Иову и принесите за себя жертву; и раб Мой Иов помолится за вас, ибо только лице его Я приму, дабы не отвергнуть вас за то, что вы говорили о Мне не так верно, как раб Мой Иов. 42:8 νῦν νυν now; present δὲ δε though; while λάβετε λαμβανω take; get ἑπτὰ επτα seven μόσχους μοσχος calf καὶ και and; even ἑπτὰ επτα seven κριοὺς κριος and; even πορεύθητε πορευομαι travel; go πρὸς προς to; toward τὸν ο the θεράποντά θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov καὶ και and; even ποιήσει ποιεω do; make κάρπωσιν καρπωσις about; around ὑμῶν υμων your Ιωβ ιωβ Iōb; Iov δὲ δε though; while ὁ ο the θεράπων θεραπων minister μου μου of me; mine εὔξεται ευχομαι wish; make περὶ περι about; around ὑμῶν υμων your ὅτι οτι since; that εἰ ει if; whether μὴ μη not πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him λήμψομαι λαμβανω take; get εἰ ει if; whether μὴ μη not γὰρ γαρ for δι᾿ δια through; because of αὐτόν αυτος he; him ἀπώλεσα απολλυμι destroy; lose ἂν αν perhaps; ever ὑμᾶς υμας you οὐ ου not γὰρ γαρ for ἐλαλήσατε λαλεω talk; speak ἀληθὲς αληθης true κατὰ κατα down; by τοῦ ο the θεράποντός θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov 42:8 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now קְחֽוּ־ qᵊḥˈû- לקח take לָכֶ֣ם lāḵˈem לְ to שִׁבְעָֽה־ šivʕˈā- שֶׁבַע seven פָרִים֩ fārîm פַּר young bull וְ wᵊ וְ and שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven אֵילִ֜ים ʔêlˈîm אַיִל ram, despot וּ û וְ and לְכ֣וּ׀ lᵊḵˈû הלך walk אֶל־ ʔel- אֶל to עַבְדִּ֣י ʕavdˈî עֶבֶד servant אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וְ wᵊ וְ and הַעֲלִיתֶ֤ם haʕᵃlîṯˈem עלה ascend עֹולָה֙ ʕôlˌā עֹלָה burnt-offering בַּֽעַדְכֶ֔ם bˈaʕaḏᵊḵˈem בַּעַד distance וְ wᵊ וְ and אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job עַבְדִּ֔י ʕavdˈî עֶבֶד servant יִתְפַּלֵּ֖ל yiṯpallˌēl פלל pray עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon כִּ֧י kˈî כִּי that אִם־ ʔim- אִם if פָּנָ֣יו pānˈāʸw פָּנֶה face אֶשָּׂ֗א ʔeśśˈā נשׂא lift לְ lᵊ לְ to בִלְתִּ֞י viltˈî בֵּלֶת failure עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make עִמָּכֶם֙ ʕimmāḵˌem עִם with נְבָלָ֔ה nᵊvālˈā נְבָלָה stupidity כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not דִבַּרְתֶּ֥ם ḏibbartˌem דבר speak אֵלַ֛י ʔēlˈay אֶל to נְכֹונָ֖ה nᵊḵônˌā כון be firm כְּ kᵊ כְּ as עַבְדִּ֥י ʕavdˌî עֶבֶד servant אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job 42:8. sumite igitur vobis septem tauros et septem arietes et ite ad servum meum Iob et offerte holocaustum pro vobis Iob autem servus meus orabit pro vobis faciem eius suscipiam ut non vobis inputetur stultitia neque enim locuti estis ad me recta sicut servus meus IobTake unto you therefore seven oxen and seven rams, and go to my servant Job, and offer for yourselves a holocaust, and my servant Job shall pray for you: his face I will accept, that folly be not imputed to you: for you have not spoken right things before me, as my servant Job hath. 8. Now therefore, take unto you seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you; for him will I accept, that I deal not with you after your folly; for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job: 42:8 Итак возьмите себе семь тельцов и семь овнов и пойдите к рабу Моему Иову и принесите за себя жертву; и раб Мой Иов помолится за вас, ибо только лице его Я приму, дабы не отвергнуть вас за то, что вы говорили о Мне не так верно, как раб Мой Иов. 42:8 νῦν νυν now; present δὲ δε though; while λάβετε λαμβανω take; get ἑπτὰ επτα seven μόσχους μοσχος calf καὶ και and; even ἑπτὰ επτα seven κριοὺς κριος and; even πορεύθητε πορευομαι travel; go πρὸς προς to; toward τὸν ο the θεράποντά θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov καὶ και and; even ποιήσει ποιεω do; make κάρπωσιν καρπωσις about; around ὑμῶν υμων your Ιωβ ιωβ Iōb; Iov δὲ δε though; while ὁ ο the θεράπων θεραπων minister μου μου of me; mine εὔξεται ευχομαι wish; make περὶ περι about; around ὑμῶν υμων your ὅτι οτι since; that εἰ ει if; whether μὴ μη not πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him λήμψομαι λαμβανω take; get εἰ ει if; whether μὴ μη not γὰρ γαρ for δι᾿ δια through; because of αὐτόν αυτος he; him ἀπώλεσα απολλυμι destroy; lose ἂν αν perhaps; ever ὑμᾶς υμας you οὐ ου not γὰρ γαρ for ἐλαλήσατε λαλεω talk; speak ἀληθὲς αληθης true κατὰ κατα down; by τοῦ ο the θεράποντός θεραπων minister μου μου of me; mine Ιωβ ιωβ Iōb; Iov 42:8 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now קְחֽוּ־ qᵊḥˈû- לקח take לָכֶ֣ם lāḵˈem לְ to שִׁבְעָֽה־ šivʕˈā- שֶׁבַע seven פָרִים֩ fārîm פַּר young bull וְ wᵊ וְ and שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven אֵילִ֜ים ʔêlˈîm אַיִל ram, despot וּ û וְ and לְכ֣וּ׀ lᵊḵˈû הלך walk אֶל־ ʔel- אֶל to עַבְדִּ֣י ʕavdˈî עֶבֶד servant אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וְ wᵊ וְ and הַעֲלִיתֶ֤ם haʕᵃlîṯˈem עלה ascend עֹולָה֙ ʕôlˌā עֹלָה burnt-offering בַּֽעַדְכֶ֔ם bˈaʕaḏᵊḵˈem בַּעַד distance וְ wᵊ וְ and אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job עַבְדִּ֔י ʕavdˈî עֶבֶד servant יִתְפַּלֵּ֖ל yiṯpallˌēl פלל pray עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon כִּ֧י kˈî כִּי that אִם־ ʔim- אִם if פָּנָ֣יו pānˈāʸw פָּנֶה face אֶשָּׂ֗א ʔeśśˈā נשׂא lift לְ lᵊ לְ to בִלְתִּ֞י viltˈî בֵּלֶת failure עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make עִמָּכֶם֙ ʕimmāḵˌem עִם with נְבָלָ֔ה nᵊvālˈā נְבָלָה stupidity כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not דִבַּרְתֶּ֥ם ḏibbartˌem דבר speak אֵלַ֛י ʔēlˈay אֶל to נְכֹונָ֖ה nᵊḵônˌā כון be firm כְּ kᵊ כְּ as עַבְדִּ֥י ʕavdˌî עֶבֶד servant אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job 42:8. sumite igitur vobis septem tauros et septem arietes et ite ad servum meum Iob et offerte holocaustum pro vobis Iob autem servus meus orabit pro vobis faciem eius suscipiam ut non vobis inputetur stultitia neque enim locuti estis ad me recta sicut servus meus Iob Take unto you therefore seven oxen and seven rams, and go to my servant Job, and offer for yourselves a holocaust, and my servant Job shall pray for you: his face I will accept, that folly be not imputed to you: for you have not spoken right things before me, as my servant Job hath. 8. Now therefore, take unto you seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you; for him will I accept, that I deal not with you after your folly; for ye have not spoken of me the thing that is right, as my servant Job hath. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. Отзыв Господа об Иове (ст. 7) служит его оправданием, доказывает невинность страдальца. Наглядным же обнаружением этой последней является выступление Иова в роли священника, ходатая за своих друзей пред Богом. Как такой, он даже с их точки должен быть признан безгрешным праведником (XXII:30; ср. Быт XX:7, 17; Исх XXXII:31; Чис XII:13: и т. п. ). Жертвою умилостивления является таже, что и в начале книги (I:5), жертва всесожжения, а число животных - четырнадцать указывает на ее особенную торжественность. Adam Clarke: Commentary on the Bible - 1831 42:8: Take - seven bullocks and seven rams - From this it appears that Job was considered a priest, not only in his own family but also for others. For his children he offered burnt-offerings, and now he is to make the same kind of offerings, accompanied with intercession, in behalf of his three friends. This is a full proof of the innocence and integrity of Job: a more decided one could not be given, that the accusations of his friends, and their bitter speeches, were as untrue as they were malevolent. God thus clears his character, and confounds their devices. Albert Barnes: Notes on the Bible - 1834 42:8: Therefore take unto you - Or, FOR yourselves. Seven bullocks and seven rams - The number "seven" was a common number in offering animals for sacrifice; see Lev 23:18; Num 29:32. It was not a number, however, confined at all to Jewish sacrifices, for we find that Balaam gave the direction to Balak, king of Moab, to prepare just this number for sacrifice. "And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams;" Num 23:1, Num 23:29. The number "seven" was early regarded as a perfect number, and it was probably with reference to this that that number of victims was selected, with an intention of offering a sacrifice that would be complete or perfect. And go to my servant Job - An acknowledgment of his superiority. It is probably to be understood, also, that Job would act as the officiating priest in offering up the sacrifice. It is observable that no allusion is made in this book to the priestly office, and the conclusion is obvious that the scene is laid before the institution of that office among the Jews; compare the notes at . And offer up for yourselves - That is, by the aid of Job. They were to make the offering, though Job was evidently to be the officiating priest. A burnt-offering - Notes, . And my servant Job shall pray for you - In connection with the offering, or as the officiating priest. This is a beautiful instance of the nature and propriety of intercession for others. Job was a holy man; his prayers would be acceptable to God, and his friends were permitted to avail themselves of his powerful intercession in their behalf. It is also an instance showing the nature of the patriarchal worship. It did not consist merely in offering sacrifices. Prayer was to be connected with sacrifices, nor is there any evidence that bloody offerings were regarded as available in securing acceptance with God, except in connection with fervent prayer. It is also an instance showing the nature of the patriarchal "piety." It was "presumed" that Job would be ready to do this, and would not hesitate thus to pray for his "friends." Yet it could not be forgotten how much they had wounded his feelings; how severe had been their reproaches; nor how confidently they had maintained that he was an eminently bad man. But it was presumed now that Job would be ready to forgive all this; to welcome his friends to a participation in the same act of worship with him, and to pray for them that their sins might be forgiven. Such is religion, alike in the patriarchal age and under the gospel, prompting us to be ready to forgive those who have pained or injured us, and making us ready to pray that God would pardon and bless them. For him will I accept - Margin, "his face," or "person." So the Hebrew. So in Gen 19:21 ("margin,") compare Deu 28:50. The word "face" is thus used to denote the "person," or man. The meaning is, that Job was so holy and upright that God would regard his prayers. Lest I deal with you after your folly - As their folly had deserved. There is particular reference here to the sentiments which they had advanced respecting the divine character and government. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:8: Therefore: From this it appears that Job was considered as a priest, not only to his own family, but also to others. For his children he offered burnt offerings (Job 1:5), and now he is to make the same kind of offerings, accompanied with intercession, in behalf of his three friends. This is a full proof of the innocence and integrity of Job. seven bullocks: Num 23:1, Num 23:14, Num 23:29; Ch1 15:26; Ch2 29:21; Eze 45:23; Heb 10:4, Heb 10:10-14 go: Mat 5:23, Mat 5:24 offer: Job 1:5; Exo 18:12 my servant Job shall: Gen 20:17; Isa 60:14; Jer 14:11, Jer 15:1; Eze 14:14; Heb 7:25; Jam 5:14; Jo1 5:6; Rev 3:9 him: Heb. his face, or person, Job 42:9; Sa1 25:35; Mal 1:8, Mal 1:9; Mat 3:17; Eph 1:6 lest: Psa 103:10; Ti2 4:14 Job 42:9 Carl Friedrich Keil and Franz Delitzsch 42:8 8 And now take unto you seven bullocks and seven rams, and go to My servant Job, and offer an offering for yourselves, and Job My servant shall pray for you; only his person will I accept, that I recompense not unto you your folly: for ye have not spoken what is correct in reference to Me, as My servant Job. Schlottm., like Ew., translates נכונה what is sincere, and understands it of Job's inward truthfulness, in opposition to the words of the friends contrary to their better knowledge and conscience. But nkwn has not this signification anywhere: it signifies either directum = rectum or erectum = stabile, but not sincerum. However, objective truth and subjective truthfulness are here certainly blended in the notion "correct." The "correct" in Job's speeches consists of his having denied that affliction is always a punishment of sin, and in his holding fast the consciousness of his innocence, without suffering himself to be persuaded of the opposite. That denial was correct; and this truthfulness was more precious to God than the untruthfulness of the friends, who were zealous for the honour of God. After Job has penitently acknowledged his error, God decides between him and the friends according to his previous supplicatory wish, Job 16:21. The heavenly Witness makes Himself heard on earth, and calls Job by the sweet name of עבדי. And the servant of Jehovah is not only favoured himself, but he also becomes the instrument of grace to sinners. As where his faith shone forth he became the prophet of his own and the friends' future, so now he is the priestly mediator between the friends and God. The friends against whom God is angry, but yet not as against רשׁעים, but only as against those who have erred, must bring an offering as their atonement, in connection with which Job shall enter in with a priestly intercession for them, and only him (כּי אם, non alium sed = non nisi), whom they regarded as one punished of God, will God accept (comp. Gen 19:21) - under what deep shame must it have opened their eyes! Here also, as in the introduction of the book, it is the עולה which effects the atonement. It is the oldest and, according to its meaning, the most comprehensive of all the blood-offerings. Bullocks and rams are also the animals for the whole burnt-offerings of the Mosaic ritual; the proper animal for the sin-offering, however, is the he-goat together with the she-goat, which do not occur here, because the age and scene are strange to the Israelitish branching off of the חטאת from the עולה. The double seven gives the mark of the profoundest solemnity to the offering that was to be offered. The three also obey the divine direction; for although they have erred, God's will is above everything in their estimation, and they cheerfully subordinate themselves as friends to the friend. (Note: Hence the Talmudic proverb (vid., Frst's Perlenschnre, S. 80): או איתותא או חברא כחברי איוב, either a friend like Job's friends or death!) Geneva 1599 42:8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall (h) pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job. (h) When you have reconciled yourselves to him for the faults that you have committed against him, he will pray for you, and I will hear him. John Gill 42:8 Therefore take unto you now seven bullocks, and seven rams,.... Creatures used in sacrifice before the giving of the Levitical law, Gen 4:4; and the same number of the same creatures were offered by Balaam in the country of Moab, not far from where Job lived, nor at any great distance of time from his age, Num 23:1; and among the Gentiles in later times (q). And these were typical of Christ, being strong creatures, especially the bullocks, and which were used for labour; and the number seven may point at the perfection of Christ's sacrifice; to which these men were directed in their sacrifices to look for the complete atonement of their sins: now though they were not at their own dwellings, and could not take these out of their own herds and flocks, and Job had none, yet they could purchase them of others; and which having done, they are bid to do as follows: and go to my servant Job, and offer up for yourselves a burnt offering; that is, by Job, who was to offer it for them in their name, and at whose hands the Lord would accept it, and for his sake. Job, as the head and master of his family, was wont to sacrifice, as every such man did before the Aaronic priesthood took place, Job 1:5. Now this was doing Job a great deal of honour, both by calling him his servant, as before in Job 42:7, and twice more in this; which was plainly giving the cause on his side; confirming the character he always bore, and still retained; and declaring he had other thoughts of him than his friends had; as well by sending them to him with their sacrifices to offer for them; which was saying, that they had sinned, and must offer sacrifice, and that Job was in the right; and therefore must offer the sacrifice for them. This was putting them on a great piece of self-denial; that men, who were older than Job, great personages, heads of families, and who had been wont to offer sacrifices in them, yet are now sent to Job to offer them for them; a man now in mean circumstances, and who in they had treated with great contempt; and he in his turn had used them as roughly. And it was also a trial of Job's grace, and of his forgiving spirit, to do this for them, and pray to God on their behalf: and the Lord's design in it was, to exercise the graces of them both, and to reconcile them to one another, and to himself; and my servant Job shall pray for you; that their sacrifice might be accepted, and their sin pardoned. In this Job was a type of Christ, as he was in many other things; see the notes on Job 16:9. There is an agreement in his name; Job, whether it signifies love or hatred, desired or hated, in both ways the etymology of it is given; it agrees with Christ, who is beloved of God and man, and the desire of all nations; who hates iniquity, and was hated for his inveighing against it. Job was a type of him in his threefold state; before his low estate, in it, and after it; see Phil 2:6. In his temptations by Satan, and sufferings from men; and particularly in his office as a priest, who both offered himself a sacrifice for his people, and offers their services and sacrifices of prayer and praise to God; and who prayed for his disciples, and for all the Father has given him, for transgressors and sinners, and even for his enemies that used him ill; for him will I accept; or his face, that is, hear his prayer, and grant what is asked by him; as well as accept his sacrifice; lest I deal with you after your folly; as all sin is, being committed against God, a breach of his law, and injurious to men themselves; see Deut 32:6. Though here it seems to be restrained to their particular sin and folly in their dispute with Job; want of wisdom in them was discerned by Elihu, Job 32:7. So it follows: in that ye have not spoken of me the thing which is right, like my servant Job; and if by neglect of his advice, which would have been another instance of their folly, they had provoked the Lord to deal with them as their sin deserved, it must have gone hard with them. The Targum is, "lest I should do with you "what would be" a reproach'' (or disgrace); would put them to shame, and make them appear ignominious to men; as by stripping them of their substance and honour, and reducing them to the condition Job was in. (q) "----Septem mactare juvencos", &c. Virgil. Aeneid. 6. v. 38, 39. John Wesley 42:8 My servant - Whom though you condemned as an hypocrite, I own for my faithful servant. Offer - By the hand of Job, whom I hereby constitute your priest to pray and sacrifice for you. Lest I deal - Lest my just judgment take hold of you for your false and foolish speeches. Robert Jamieson, A. R. Fausset and David Brown 42:8 seven--(See Introduction). The number offered by the Gentile prophet (Num 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (Gen 20:17), thus foreshadowing the true Mediator (Ti1 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests. him--rather, "His person [face] only" (see on Job 22:30). The "person," must be first accepted, before God can accept his offering and work (Gen 4:4); that can be only through Jesus Christ. folly--impiety (Job 1:22; Job 2:10).
42:942:9: Եւ գնա՛ց Եղ՚իփազ Թեմնացի, եւ Բաղդատ Սաւքեցի, եւ Սովփար Մինեցի. եւ արարին որպէս հրամայեաց նոցա Տէր. եւ ելոյծ զմեղս նոցա վասն Յոբայ։ 9 Եղիփազ Թեմնացին, Բաղդատ Սոքեցին ու Սոփար Մինեցին գնացին ու արեցին այնպէս, ինչպէս Տէրն էր հրամայել իրենց: Եւ թողութիւն շնորհեց նրանց մեղքերին՝ յանուն Յոբի: 9 Այն ատեն Եղիփազ Թեմանացի ու Բաղդատ Սօքեցի եւ Սոփար Նաամացի երթալով՝ Տէրոջը իրենց ըսածին պէս ըրին եւ Տէրը Յոբին աղօթքը* ընդունեց։ Եւ գնաց Եղիփազ Թեմնացի եւ Բաղդատ Սաւքեցի եւ Սովփար ^[423]Մինեցի, եւ արարին որպէս հրամայեաց նոցա Տէր, եւ ^[424]ելոյծ զմեղս նոցա վասն Յոբայ: 42:9: Եւ գնա՛ց Եղ՚իփազ Թեմնացի, եւ Բաղդատ Սաւքեցի, եւ Սովփար Մինեցի. եւ արարին որպէս հրամայեաց նոցա Տէր. եւ ելոյծ զմեղս նոցա վասն Յոբայ։ 9 Եղիփազ Թեմնացին, Բաղդատ Սոքեցին ու Սոփար Մինեցին գնացին ու արեցին այնպէս, ինչպէս Տէրն էր հրամայել իրենց: Եւ թողութիւն շնորհեց նրանց մեղքերին՝ յանուն Յոբի: 9 Այն ատեն Եղիփազ Թեմանացի ու Բաղդատ Սօքեցի եւ Սոփար Նաամացի երթալով՝ Տէրոջը իրենց ըսածին պէս ըրին եւ Տէրը Յոբին աղօթքը* ընդունեց։ zohrab-1805▾ eastern-1994▾ western am▾	42:942:9 И пошли Елифаз Феманитянин и Вилдад Савхеянин и Софар Наамитянин, и сделали так, как Господь повелел им, и Господь принял лице Иова. 42:9 ἐπορεύθη πορευομαι travel; go δὲ δε though; while Ελιφας ελιφας the Θαιμανίτης θαιμανιτης and; even Βαλδαδ βαλδαδ the Σαυχίτης σαυχιτης and; even Σωφαρ σωφαρ the Μιναῖος μιναιος and; even ἐποίησαν ποιεω do; make καθὼς καθως just as / like συνέταξεν συντασσω coordinate; arrange αὐτοῖς αυτος he; him ὁ ο the κύριος κυριος lord; master καὶ και and; even ἔλυσεν λυω let loose; untie τὴν ο the ἁμαρτίαν αμαρτια sin; fault αὐτοῖς αυτος he; him διὰ δια through; because of Ιωβ ιωβ Iōb; Iov 42:9 וַ wa וְ and יֵּלְכוּ֩ yyēlᵊḵˌû הלך walk אֱלִיפַ֨ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz הַ ha הַ the תֵּֽימָנִ֜י ttˈêmānˈî תֵּימָנִי Temanite וּ û וְ and בִלְדַּ֣ד vildˈaḏ בִּלְדַּד Bildad הַ ha הַ the שּׁוּחִ֗י ššûḥˈî שׁוּחִי Shuhite צֹפַר֙ ṣōfˌar צֹפַר Zophar הַ ha הַ the נַּ֣עֲמָתִ֔י nnˈaʕᵃmāṯˈî נַעֲמָתִי Naamathite וַֽ wˈa וְ and יַּעֲשׂ֔וּ yyaʕᵃśˈû עשׂה make כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֥י pᵊnˌê פָּנֶה face אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job 42:9. abierunt ergo Eliphaz Themanites et Baldad Suites et Sophar Naamathites et fecerunt sicut locutus fuerat ad eos Dominus et suscepit Dominus faciem IobSo Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as the Lord had spoken to them, and the Lord accepted the face of Job. 9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: and the LORD accepted Job. So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job: 42:9 И пошли Елифаз Феманитянин и Вилдад Савхеянин и Софар Наамитянин, и сделали так, как Господь повелел им, и Господь принял лице Иова. 42:9 ἐπορεύθη πορευομαι travel; go δὲ δε though; while Ελιφας ελιφας the Θαιμανίτης θαιμανιτης and; even Βαλδαδ βαλδαδ the Σαυχίτης σαυχιτης and; even Σωφαρ σωφαρ the Μιναῖος μιναιος and; even ἐποίησαν ποιεω do; make καθὼς καθως just as / like συνέταξεν συντασσω coordinate; arrange αὐτοῖς αυτος he; him ὁ ο the κύριος κυριος lord; master καὶ και and; even ἔλυσεν λυω let loose; untie τὴν ο the ἁμαρτίαν αμαρτια sin; fault αὐτοῖς αυτος he; him διὰ δια through; because of Ιωβ ιωβ Iōb; Iov 42:9 וַ wa וְ and יֵּלְכוּ֩ yyēlᵊḵˌû הלך walk אֱלִיפַ֨ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz הַ ha הַ the תֵּֽימָנִ֜י ttˈêmānˈî תֵּימָנִי Temanite וּ û וְ and בִלְדַּ֣ד vildˈaḏ בִּלְדַּד Bildad הַ ha הַ the שּׁוּחִ֗י ššûḥˈî שׁוּחִי Shuhite צֹפַר֙ ṣōfˌar צֹפַר Zophar הַ ha הַ the נַּ֣עֲמָתִ֔י nnˈaʕᵃmāṯˈî נַעֲמָתִי Naamathite וַֽ wˈa וְ and יַּעֲשׂ֔וּ yyaʕᵃśˈû עשׂה make כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֥י pᵊnˌê פָּנֶה face אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job 42:9. abierunt ergo Eliphaz Themanites et Baldad Suites et Sophar Naamathites et fecerunt sicut locutus fuerat ad eos Dominus et suscepit Dominus faciem Iob So Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as the Lord had spoken to them, and the Lord accepted the face of Job. 9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: and the LORD accepted Job. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 42:9: The Lord also accepted Job - Margin, as in , "the face of." The meaning is, that he accepted his prayers and offerings in behalf of his friends. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:9: did: Job 34:31, Job 34:32; Isa 60:14; Mat 7:24; Joh 2:5; Act 9:6, Act 10:33; Heb 11:8 Job: Heb. the face of Job, Job 42:8, Job 22:27; Pro 3:11, Pro 3:12; Ecc 9:7 Job 42:10 Carl Friedrich Keil and Franz Delitzsch 42:9 9 The Eliphaz of Teman, and Bildad of Shuach, and Zophar of Naamah, went forth and did as Jehovah had said to them; and Jehovah accepted the person of Job. Jehovah has now risen up as a witness for Job, the spiritual redemption is already accomplished; and all that is wanting is, that He who has acknowledged and testified to Job as His servant should also act outwardly and visibly, and in mercy show Himself the righteous One. John Gill 42:9 So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went,.... Having taken the above creatures for sacrifice, as directed, they went to Job with them; and did according as the Lord commanded them; offered them by Job for a burnt offering, and desired him to pray for them. This they did, both as to matter and manner, as the Lord ordered them; and they did it immediately, without consulting flesh and blood, the pride and other passions of their hearts; and they all united in it, and served the Lord with one consent, which showed them to be good men; the Lord also accepted Job; the sacrifice he offered; perhaps by sending fire from heaven, which consumed the burnt offering: or "the face of Job"; he heard his prayer for his friends, and granted his request for them: or "the person of Job", as Mr. Broughton renders it; Job in this was a type of Christ also, who is always heard in his intercession and mediation for his people. God has respect to his person, which always acceptable to him, and in whom he is well pleased; and he has respect to his offering and sacrifice, which is of a sweet smelling savour to him. And the persons of his people are accepted in him the Beloved, and all their services and sacrifices of prayer and praise, Mt 3:17. The Targum is, "they did as the Word of the Lord spake unto them, and the Word of the Lord accepted the face of Job.'' John Wesley 42:9 Accepted Job - And as Job prayed and offered sacrifice for those who had grieved and wounded his spirit, so Christ prayed and died for his persecutors, and ever lives, making intercession for transgressors. Robert Jamieson, A. R. Fausset and David Brown 42:9 The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (Mt 5:44; Lk 23:34; Acts 7:60; Acts 16:24, Acts 16:28, Acts 16:30-31).
42:1042:10: Եւ Տէր աճեցոյց զՅոբ. եւ յառնել նորա աղօթս ՚ի վերայ բարեկամացն՝ եթո՛ղ զմեղս նոցա։ Եւ ետ Տէր կրկին քան որչափ ինչ էրն յառաջագոյն Յոբայ ՚ի յաճախութիւն։ 10 Ու Տէրը ճոխացրեց Յոբին, եւ երբ սա աղօթեց իր բարեկամների համար, Տէրը թողութիւն շնորհեց նրանց մեղքերին: Տէրը կրկնակի աւելի շատ տուեց, քան այն հարստութիւնը, որ առաջ Յոբն ունէր: 10 Եւ Տէրը գերութենէ ազատեց Յոբը՝ իր բարեկամներուն համար աղօթք ըրած ատենը. նաեւ Տէրը Յոբին բոլոր ստացուածքին կրկնապատիկը տուաւ։ Եւ Տէր աճեցոյց զՅոբ. եւ`` յառնել նորա աղօթս ի վերայ բարեկամացն` ^[425]եթող զմեղս նոցա``: Եւ ետ Տէր կրկին քան որչափ ինչ էրն յառաջագոյն Յոբայ ի յաճախութիւն: 42:10: Եւ Տէր աճեցոյց զՅոբ. եւ յառնել նորա աղօթս ՚ի վերայ բարեկամացն՝ եթո՛ղ զմեղս նոցա։ Եւ ետ Տէր կրկին քան որչափ ինչ էրն յառաջագոյն Յոբայ ՚ի յաճախութիւն։ 10 Ու Տէրը ճոխացրեց Յոբին, եւ երբ սա աղօթեց իր բարեկամների համար, Տէրը թողութիւն շնորհեց նրանց մեղքերին: Տէրը կրկնակի աւելի շատ տուեց, քան այն հարստութիւնը, որ առաջ Յոբն ունէր: 10 Եւ Տէրը գերութենէ ազատեց Յոբը՝ իր բարեկամներուն համար աղօթք ըրած ատենը. նաեւ Տէրը Յոբին բոլոր ստացուածքին կրկնապատիկը տուաւ։ zohrab-1805▾ eastern-1994▾ western am▾	42:1042:10 И возвратил Господь потерю Иова, когда он помолился за друзей своих; и дал Господь Иову вдвое больше того, что он имел прежде. 42:10 ὁ ο the δὲ δε though; while κύριος κυριος lord; master ηὔξησεν αυξανω grow; increase τὸν ο the Ιωβ ιωβ Iōb; Iov εὐξαμένου ευχομαι wish; make δὲ δε though; while αὐτοῦ αυτος he; him καὶ και and; even περὶ περι about; around τῶν ο the φίλων φιλος friend αὐτοῦ αυτος he; him ἀφῆκεν αφιημι dismiss; leave αὐτοῖς αυτος he; him τὴν ο the ἁμαρτίαν αμαρτια sin; fault ἔδωκεν διδωμι give; deposit δὲ δε though; while ὁ ο the κύριος κυριος lord; master διπλᾶ διπλους double; twice ὅσα οσος as much as; as many as ἦν ειμι be ἔμπροσθεν εμπροσθεν in front; before Ιωβ ιωβ Iōb; Iov εἰς εις into; for διπλασιασμόν διπλασιασμος double; doubling 42:10 וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH שָׁ֚ב ˈšov שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁב֣וּתשׁבית šᵊvˈûṯ שְׁבוּת captivity אִיֹּ֔וב ʔiyyˈôv אִיֹּוב Job בְּ bᵊ בְּ in הִֽתְפַּֽלְלֹ֖ו hˈiṯpˈallˌô פלל pray בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וַ֧ wˈa וְ and יֹּסֶף yyōsˌef יסף add יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job לְ lᵊ לְ to מִשְׁנֶֽה׃ mišnˈeh מִשְׁנֶה second 42:10. Dominus quoque conversus est ad paenitentiam Iob cum oraret ille pro amicis suis et addidit Dominus omnia quaecumque fuerant Iob dupliciaThe Lord also was turned at the penance of Job, when he prayed for his friends. And the Lord gave Job twice as much as he had before. 10. And the LORD turned the captivity of Job, when he prayed for his friends: and the LORD gave Job twice as much as he had before. And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before: 42:10 И возвратил Господь потерю Иова, когда он помолился за друзей своих; и дал Господь Иову вдвое больше того, что он имел прежде. 42:10 ὁ ο the δὲ δε though; while κύριος κυριος lord; master ηὔξησεν αυξανω grow; increase τὸν ο the Ιωβ ιωβ Iōb; Iov εὐξαμένου ευχομαι wish; make δὲ δε though; while αὐτοῦ αυτος he; him καὶ και and; even περὶ περι about; around τῶν ο the φίλων φιλος friend αὐτοῦ αυτος he; him ἀφῆκεν αφιημι dismiss; leave αὐτοῖς αυτος he; him τὴν ο the ἁμαρτίαν αμαρτια sin; fault ἔδωκεν διδωμι give; deposit δὲ δε though; while ὁ ο the κύριος κυριος lord; master διπλᾶ διπλους double; twice ὅσα οσος as much as; as many as ἦν ειμι be ἔμπροσθεν εμπροσθεν in front; before Ιωβ ιωβ Iōb; Iov εἰς εις into; for διπλασιασμόν διπλασιασμος double; doubling 42:10 וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH שָׁ֚ב ˈšov שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁב֣וּתשׁבית šᵊvˈûṯ שְׁבוּת captivity אִיֹּ֔וב ʔiyyˈôv אִיֹּוב Job בְּ bᵊ בְּ in הִֽתְפַּֽלְלֹ֖ו hˈiṯpˈallˌô פלל pray בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וַ֧ wˈa וְ and יֹּסֶף yyōsˌef יסף add יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job לְ lᵊ לְ to מִשְׁנֶֽה׃ mišnˈeh מִשְׁנֶה second 42:10. Dominus quoque conversus est ad paenitentiam Iob cum oraret ille pro amicis suis et addidit Dominus omnia quaecumque fuerant Iob duplicia The Lord also was turned at the penance of Job, when he prayed for his friends. And the Lord gave Job twice as much as he had before. 10. And the LORD turned the captivity of Job, when he prayed for his friends: and the LORD gave Job twice as much as he had before. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. "Бог положил конец рабству Иова" (вместо: "возвратил потерю"), т. е. болезни (VII:12; XIII:27). Признанный невинным, Иов исцеляется от болезни, освобождается от того, что служило в глазах людей доказательством его греховности (ср. X:15-17). Момент исцеления совпадает с моментом жертвоприношения: простив друзей, забыв все нанесенные ими обиды, Иов сам получает прощение от Бога. Matthew Henry: Concise Commentary on the Whole Bible - 1706 10 And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. 11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold. 12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. 13 He had also seven sons and three daughters. 14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch. 15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. 16 After this lived Job a hundred and forty years, and saw his sons, and his sons' sons, even four generations. 17 So Job died, being old and full of days. You have heard of the patience of Job (says the apostle, Jam. v. 11) and have seen the end of the Lord, that is, what end the Lord, at length, put to his troubles. In the beginning of this book we had Job's patience under his troubles, for an example; here, in the close, for our encouragement to follow that example, we have the happy issue of his troubles and the prosperous condition to which he was restored after them, which confirms us in counting those happy which endure. Perhaps, too, the extraordinary prosperity which Job was crowned with after his afflictions was intended to be to us Christians a type and figure of the glory and happiness of heaven, which the afflictions of this present time are working for us, and in which they will issue at last; this will be more than double to all the delights and satisfactions we now enjoy, as Job's after-prosperity was to his former, though then he was the greatest of all the men of the east. He that rightly endures temptation, when he is tried, shall receive a crown of life (Jam. i. 12), as Job, when he was tried, received all the wealth, and honour, and comfort, which here we have an account of. I. God returned in ways of mercy to him; and his thoughts concerning him were thoughts of good and not of evil, to give the expected (nay, the unexpected) end, Jer. xxix. 11. His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could not oppose. Job's sorest complaint, and indeed the sorrowful accent of all his complaints, on which he laid the greatest emphasis, was that God appeared against him. But now God plainly appeared for him, and watched over him to build and to plant, like as he had (at least in his apprehension) watched over him to pluck up and to throw down, Jer. xxxi. 28. This put a new face upon his affairs immediately, and every thing now looked as pleasing and promising as before it had looked gloomy and frightful. 1. God turned his captivity, that is, he redressed his grievances and took away all the causes of his complaints; he loosed him from the bond with which Satan had now, for a great while, bound him, and delivered him out of those cruel hands into which he had delivered him. We may suppose that now all his bodily pains and distempers were healed so suddenly and so thoroughly that the cure was next to miraculous: His flesh became fresher than a child's, and he returned to the days of his youth; and, what was more, he felt a very great alteration in his mind; it was calm and easy, and the tumult was all over, his disquieting thoughts had all vanished, his fears were silenced, and the consolations of God were now as much the delight of his soul as his terrors had been its burden. The tide thus turned, his troubles began to ebb as fast as they had flowed, just then when he was praying for his friends, praying over his sacrifice which he offered for them. Mercy did not return when he was disputing with his friends, no, not though he had right on his side, but when he was praying for them; for God is better served and pleased with our warm devotions than with our warm disputations. When Job completed his repentance by this instance of his forgiving men their trespasses, then God completed his remission by turning his captivity. Note, We are really doing our business when we are praying for our friends, if we pray in a right manner, for in those prayers there is not only faith, but love. Christ has taught us to pray with and for others in teaching us to say, Our Father; and, in seeking mercy for others, we may find mercy ourselves. Our Lord Jesus has his exaltation and dominion there, where he ever lives making intercession. Some, by the turning of Job's captivity, understand the restitution which the Sabeans and Chaldeans made of the cattle which they had taken from him, God wonderfully inclining them to do it; and with these he began the world again. Probably it was so; those spoilers had swallowed down his riches, but they were forced to vomit them up again, ch. xx. 15. But I rather understand this more generally of the turn now given. 2. God doubled his possessions: Also the Lord gave Job twice as much as he had before. It is probable that he did at first, in some way or other, intimate to him that it was his gracious purpose, by degrees, in due time to bring him to such a height of prosperity that he should have twice as much as ever he had, for the encouraging of his hope and the quickening of his industry, and that it might appear that this wonderful increase was a special token of God's favour. And it may be considered as intended, (1.) To balance his losses. He suffered for the glory of God, and therefore God made it up to him with advantage, and allowed him more than interest upon interest. God will take care that none shall lose by him. (2.) To recompense his patience and his confidence in God, which (notwithstanding the workings of corruption) he did not cast away, but still held fast, and that is it which has a great recompence of reward, Heb. x. 35. Job's friends had often put their severe censure of Job upon this issue, If thou wert pure and upright, surely now he would awake for thee, ch. viii. 6. But he does not awake for thee; therefore thou art not upright. "Well," says God, "though your argument be not conclusive, I will even by that demonstrate the integrity of my servant Job; his latter end shall greatly increase, and by that it shall appear, since you will have it so, that it was not for any injustice in his hands that he suffered the loss of all things." Now it appeared that Job had reason to bless God for taking away (as he did, ch. i. 21), since it made so good a return. II. His old acquaintance, neighbours, and relations, were very kind to him, v. 11. They had been estranged from him, and this was not the least of the grievances of his afflicted state; he bitterly complained of their unkindness, ch. xix. 13, &c. But now they visited him with all possible expressions of affection and respect. 1. They put honour upon him, in coming to dine with him as formerly, but (we may suppose) privately bringing their entertainment along with them, so that he had the reputation of feasting them without the expense. 2. They sympathized with him, and showed a tender concern for him, such as becomes brethren. They bemoaned him when they talked over all the calamities of his afflicted state, and comforted him when they took notice of God's gracious returns to him. They wept for his griefs, and rejoiced in his joys, and proved not such miserable comforters as his three friends, that, at first, were so forward and officious to attend him. These were not such great men nor such learned and eloquent men as those, but they proved much more skilful and kind in comforting Job. God sometimes chooses the foolish and weak things of the world, as for conviction, so for comfort. 3. They made a collection among them for the repair of his losses and the setting of him up again. They did not think it enough to say, Be warmed, Be filled, but gave him such things as would be of use to him, Jam. ii. 16. Every one gave him a piece of money (some more, it is likely, and some less, according to their ability) and every one an ear-ring of gold (an ornament much used by the children of the east), which would be as good as money to him: this was a superfluity which they could well spare, and the rule is, That our abundance must be a supply to our brethren's necessity. But why did Job's relations now, at length, show this kindness to him? (1.) God put it in their hearts to do so; and every creature is that to us which he makes it to be. Job had acknowledged God in their estrangement from him, for which he now rewarded him in turning them to him again. (2.) Perhaps some of them withdrew from him because they thought him a hypocrite, but, now that his integrity was made manifest, they returned to him and to communion with him again. When God was friendly to him they were all willing to be friendly too, Ps. cxix. 74, 79. Others of them, it may be, withdrew because he was poor, and sore, and a rueful spectacle, but now that he began to recover they were willing to renew their acquaintance with him. Swallow-friends, that are gone in winter, will return in the spring, though their friendship is of little value. (3.) Perhaps the rebuke which God had given to Eliphaz and the other two for their unkindness to Job awakened the rest of his friends to return to their duty. Reproofs to others we should thus take as admonitions and instructions to us. 4. Job prayed for his friends, and then they flocked about him, overcome by his kindness, and every one desiring an interest in his prayers. The more we pray for our friends and relations the more comfort we may expect in them. III. His estate strangely increased, by the blessing of God upon the little that his friends gave him. He thankfully received their courtesy, and did not think it below him to have his estate repaired by contributions. He did not, on the one hand, urge his friends to raise money for him; he acquits himself from that (ch. vi. 22), Did I say, Bring unto me or give me a reward of your substance? Yet what they brought he thankfully accepted, and did not upbraid them with their former unkindnesses, nor ask them why they did not do this sooner. He was neither so covetous and griping as to ask their charity, nor so proud and ill-natured as to refuse it when they offered it; and, being in so good a temper, God gave him that which was far better than their money and ear-rings, and that was his blessing, v. 12. The Lord comforted him now according to the days wherein he had afflicted him, and blessed his latter end more than his beginning. Observe, 1. The blessing of the Lord makes rich; it is he that gives us power to get wealth and gives success in honest endeavours. Those therefore that would thrive must have an eye to God's blessing, and never to out of it, no, not into the warm sun; and those that have thriven must not sacrifice to their own net, but acknowledge their obligations to God for his blessing. 2. That blessing can make very rich and sometimes makes good people so. Those that become rich by getting think they can easily make themselves very rich by saving; but, as those that have little must depend upon God to make it much, so those that have much must depend upon God to make it more and to double it; else you have sown much and bring in little, Hag. i. 6. 3. The last days of a good man sometimes prove his best days, his last works his best works, his last comforts his best comforts; for his path, like that of the morning-light, shines more and more to the perfect day. Of a wicked man it is said, His last state is worse than his first (Luke xi. 26), but of the upright man, His end is peace; and sometimes the nearer it is the clearer are the views of it. In respect of outward prosperity God is pleased sometimes to make the latter end of a good man's life more comfortable than the former part of it has been, and strangely to outdo the expectations of his afflicted people, who thought they should never live to see better days, that we may not despair even in the depths of adversity. We know not what good times we may yet be reserved for in our latter end. Non, si male nunc, et olim sic erit--It may yet be well with us, though now it is otherwise. Job, in his affliction, had wished to be as in months past, as rich as he had been before, and quite despaired of that; but God is often better to us than our own fears, nay, than our own wishes, for Job's possessions were doubled to him; the number of his cattle, his sheep and camels, his oxen and she-asses, is just double here to what it was, ch. i. 3. This is a remarkable instance of the extent of the divine providence to things that seem minute, as this of the exact number of a man's cattle, as also of the harmony of providence, and the reference of one event to another; for known unto God are all his works, from the beginning to the end. Job's other possessions, no doubt, were increased in proportion to his cattle, lands, money, servants, &c. So that if, before, he was the greatest of all the men of the east, what was he now? IV. His family was built up again, and he had great comfort in his children, v. 13-15. The last of his afflictions that are recorded (ch. i.), and the most grievous, was the death of all his children at once. His friends upbraided him with it (ch. viii. 4), but God repaired even that breach in process of time, either by the same wife, or, she being dead, by another. 1. The number of his children was the same as before, seven sons and three daughters. Some give this reason why they were not doubled as his cattle were, because his children that were dead were not lost, but gone before to a better world; and therefore, if he have but the same number of them, they may be reckoned doubled, for he has two fleeces of children (as I may say) mahanaim--two hosts, one in heaven, the other on earth, and in both he is rich. 2. The names of his daughters are here registered (v. 14), because, in the significations of them, they seemed designed to perpetuate the remembrance of God's great goodness to him in the surprising change of his condition. He called the first Jemima--The day (whence perhaps Diana had her name), because of the shining forth of his prosperity after a dark night of affliction. The next Kezia, a spice of a very fragrant smell, because (says bishop Patrick) God had healed his ulcers, the smell of which was offensive. The third Keren-happuch (that is Plenty restored, or A horn of paint), because (says he) God had wiped away the tears which fouled his face, ch. xvi. 16. Concerning these daughters we are here told, (1.) That God adorned them with great beauty, no women so fair as the daughters of Job, v. 15. In the Old Testament we often find women praised for their beauty, as Sarah, Rebekah, and many others; but we never find any women in the New Testament whose beauty is in the least taken notice of, no, not the virgin Mary herself, because the beauty of holiness is that which is brought to a much clearer light by the gospel. (2.) That their father (God enabling him to do it) supplied them with great fortunes: He gave them inheritance among their brethren, and did not turn them off with small portions, as most did. It is probable that they had some extraordinary personal merit, which Job had an eye to in the extraordinary favour he showed them. Perhaps they excelled their brethren in wisdom and piety; and therefore, that they might continue in his family, to be a stay and blessing to it, he made them co-heirs with their brethren. V. His life was long. What age he was when his troubles came we are nowhere told, but here we are told he lived 140 years, whence some conjecture that he was 70 when he was in his troubles, and that so his age was doubled, as his other possessions. 1. He lived to have much of the comfort of this life, for he saw his posterity to the fourth generation, v. 16. Though his children were not doubled to him, yet in his children's children (and those are the crown of old men) they were more than doubled. As God appointed to Adam another seed instead of that which was slain (Gen. iv. 25), so he did to Job with advantage. God has ways to repair the losses and balance the griefs of those who are written childless, as Job was when he had buried all his children. 2. He lived till he was satisfied, for he died full of days, satisfied with living in this world, and willing to leave it; not peevishly so, as in the days of his affliction, but piously so, and thus, as Eliphaz had encouraged him to hope, he came to his grave like a shock of corn in his season. Adam Clarke: Commentary on the Bible - 1831 42:10: The Lord turned the captivity of Job - The Vulgate has: Dominus quoque conversus est ad poenitentiam Job; "And the Lord turned Job to repentance." The Chaldee: "The Word of the Lord (מימרא דיי meymera dayai) turned the captivity of Job." There is a remark which these words suggest, which has been rarely, if at all, noticed. It is said that the Lord turned the captivity of Job When He Prayed for His Friends. He had suffered much through the unkindness of these friends; they had criticised his conduct without feeling or mercy; and he had just cause to be irritated against them: and that he had such a feeling towards them, several parts of his discourses sufficiently prove. God was now about to show Job his mercy; but mercy can be shown only to the merciful; Job must forgive his unfeeling friends, if he would be forgiven by the Lord; he directs him, therefore, to pray for them, He who can pray for another cannot entertain enmity against him: Job did so, and when he prayed for his friends, God turned the captivity of Job. "Forgive, and ye shall be forgiven." Some suppose that Job, being miraculously restored, armed his servants and remaining friends, and fell upon those who had spoiled him; and not only recovered his own property, but also spoiled the spoilers, and thus his substance became double what it was before. Of this I do not see any intimation in the sacred text. Albert Barnes: Notes on the Bible - 1834 42:10: And the Load turned the captivity of Job - Restored him to his former prosperity. The language is taken from restoration to country and home after having been a captive in a foreign land. This language is often applied in the Scriptures to the return of the Jews from their captivity in Babylon, and some writers have made use of it as an argument to show that Job lived "after" that event. But this conclusion is unwarranted. The language is so general that it might be taken from the return from "any" captivity, and is such as would naturally be employed in the early periods of the world to denote restoration from calamity. It was common in the earliest ages to convey captives in war to the land of the conqueror, and thus make a land desolate by the removal of its inhabitants; and it would be natural to use the language expressive of their return to denote a restoration from "any" great calamity to former privileges and comforts. Such is undoubtedly its meaning as applied to the case of Job. He was restored from his series of protracted trials to a state of prosperity. When he prayed for his friends - Or after he had prayed for his friends. It is not implied of necessity that his praying for them had any particular effect in restoring his prosperity. Also the Lord gave Job twice as much as he had before - Margin, "added all that" had been to "Job unto the double." The margin is a literal translation, but the meaning is the same. It is not to be understood that this occurred at once - for many of these blessings were bestowed gradually. Nor are we to understand it in every respect literally - for he had the same number of sons and daughters as before; but it is a general declaration, and was true in all essential respects. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:10: turned: Job 5:18-20; Deu 30:3; Psa 14:7, Psa 53:6, Psa 126:1, Psa 126:4 when: Gen 20:17; Exo 17:4, Exo 17:5; Num 12:2, Num 12:13, Num 14:1-4, Num 14:10, Num 14:13-20, Num 16:21, Num 16:22, Num 16:46-48; Deu 9:20; Luk 16:27; Act 7:50, Act 7:60 the Lord: Job 8:6, Job 8:7, Job 22:24, Job 22:25; Deu 8:18; Sa1 2:7; Ch2 25:9; Pro 22:4; Hag 2:8 gave Job twice as much as he had before: Heb. added all that had been to Job unto the double, Isa 40:2, Isa 61:7 Job 42:11 Carl Friedrich Keil and Franz Delitzsch 42:10 10 And Jehovah turned the captivity of Job, when he prayed for his friends; and Jehovah increased everything that Job had possessed to the double. רעהוּ is to be understood generally, as Job 16:21, and the בּ signifies not "because," but "when." The moment in which Job prayed for his friends became, as the climax of a life that is well-pleasing with God, the turning-point of glory to him. The Talmud has borrowed from here the true proverb: תחלה כל־המתפלל בעד חברו נענה, i.e., he who prays for his fellow-men always finds acceptance for himself first of all. The phrase (שׁבית) שׁוּב שׁבוּת signifies properly to turn captivity, then in general to make an end of misery; also in German, elend, old High Germ. elilenti, originally signified another, foreign country (vid., Psalter, ii. 192), since an involuntary removal from one's native land is regarded as the emblem of a lamentable condition. This phrase does not exactly stamp Job as the Mashal of the Israel of the Exile, but it favoured this interpretation. Now when Job was recovered, and doubly blessed by God, as is also promised to the Israel of the Exile, Is 61:7 and freq., sympathizing friends also appeared in abundance. Geneva 1599 42:10 And the LORD turned the (i) captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. (i) He delivered him out of the affliction he was in. John Gill 42:10 And the Lord turned the captivity of Job,.... Not literally, in such sense as Lot's captivity was turned, Gen 14:12; for Job's person was not seized on and carried away, though his cattle were: nor spiritually, being delivered from the captivity of sin; that had been his case many years ago, when first converted: but it is to be understood of his restoration from afflictions and calamities to a happy state; as of the return of his substance, his health and friends, and especially of his deliverance from Satan, in whose hands he had been some time, and by him distressed both in body and mind. But now his captivity was turned, and he was freed from all his distresses; and even from those which arose from the dealings of God with him, which he was now fully satisfied about; and this was done, when he prayed for his friends; as he was directed to do. A good man will not only pray for himself, as Job doubtless did, but for others also; for his natural and spiritual friends, yea, for unkind friends, and even for enemies likewise: and the prayer of an upright man is very acceptable to the Lord; and many mercies and blessings come by it; and even prayer for others is profitable to a man's self; and sometimes he soon reaps the benefit of it, as Job now did. For when and while he was praying, or quickly upon it, there was a turn in his affairs: he presently found himself in better health; his friends came about him, and his substance began to increase; Satan had no more power over him, and the presence of God was with him. All which was of the Lord; and he enjoyed it in the way of prayer, and as the fruit of that; also the Lord gave Job twice as much as he had before: or added to him double. Which chiefly respects his substance; his cattle, as appears from Job 42:12, and might be true both with respect to things temporal and spiritual. "Double" may denote an abundance, a large measure of good things; see Zech 9:12. John Wesley 42:10 Captivity - All his bodily distempers were thoroughly healed, and probably in a moment. His mind was calmed, his peace returned, and the consolations of God were not small with him. Prayed - Whereby he manifests his obedience to God and his true love to them. Robert Jamieson, A. R. Fausset and David Brown 42:10 turned . . . captivity--proverbial for restored, or amply indemnified him for all he had lost (Ezek 16:53; Ps 14:7; Hos 6:11). Thus the future vindication of man, body and soul, against Satan (Job 1:9-12), at the resurrection (Job 19:25-27), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person. twice--so to the afflicted literal and spiritual Jerusalem (Is 40:2; Is 60:7; Is 61:7; Zech 9:12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (Is 53:12).
42:1142:11: Եւ լուա՛ն ամենայն եղբարք նորա եւ քորք նորա զամենայն անցսն՝ որ անցին ընդ նա, եւ եկին առ նա, եւ ամենեքին ոյք յառաջագոյն գիտէին զնա. կերան եւ արբին առ նմա. եւ մխիթարեցին զնա, եւ զարմացան ՚ի վերայ ամենայնի զոր ած ՚ի վերայ նորա Տէր. եւ ետուն նմա իւրաքանչիւր մէ՛ն մի որոջ, եւ չորեքդրամեա՛ն մի ոսկի անգիր[9580]։ [9580] Օրինակ մի. Եւ լուան ամենայն բարեկամք նորա զամենայն անցսն՝ որ։ Ոմանք. Զամենայն անցսն զոր անցին ընդ։ 11 Նրա բոլոր եղբայրներն ու քոյրերը լսեցին այն բոլոր դէպքերի մասին, որ պատահել էին նրան, եկան մօտը, եկան նաեւ բոլոր նրանք, ովքեր առաջ ճանաչում էին նրան: Կերան-խմեցին նրա մօտ, սփոփեցին նրան ու զարմացան այն բոլոր բաների վրայ, որ նրա գլխին բերել էր Տէրը: Իւրաքանչիւրը նրան մի գառ տուեց ու չորսդրեհմանոց անդրոշմ ոսկի[31]:[31] 31. Մի գառի արժողութեամբ: 11 Եւ անոր բոլոր եղբայրներն ու քոյրերը եւ նախապէս բոլոր զանիկա ճանչցողներն ալ միասին անոր մօտ գալով՝ անոր տանը մէջ հաց կերան անոր հետ ու անոր համար ցաւելով՝ Տէրոջը անոր ղրկած բոլոր փորձանքին համար զինք մխիթարեցին։ Ամէն մէկը մէկ–մէկ կտոր ստակ ու մէկ–մէկ ոսկի օղ տուին անոր։ Եւ ^[426]լուան ամենայն եղբարք նորա եւ քորք նորա ^[427]զամենայն անցսն` որ անցին ընդ նա, եւ`` եկին առ նա, եւ ամենեքին ոյք յառաջագոյն գիտէին զնա. կերան եւ արբին առ նմա, ^[428]եւ մխիթարեցին զնա, եւ զարմացան`` ի վերայ ամենայնի զոր ած ի վերայ նորա Տէր. եւ ետուն նմա իւրաքանչիւր մէն մի ^[429]որոջ, եւ ^[430]չորեքդրամեան մի ոսկի անգիր: 42:11: Եւ լուա՛ն ամենայն եղբարք նորա եւ քորք նորա զամենայն անցսն՝ որ անցին ընդ նա, եւ եկին առ նա, եւ ամենեքին ոյք յառաջագոյն գիտէին զնա. կերան եւ արբին առ նմա. եւ մխիթարեցին զնա, եւ զարմացան ՚ի վերայ ամենայնի զոր ած ՚ի վերայ նորա Տէր. եւ ետուն նմա իւրաքանչիւր մէ՛ն մի որոջ, եւ չորեքդրամեա՛ն մի ոսկի անգիր[9580]։ [9580] Օրինակ մի. Եւ լուան ամենայն բարեկամք նորա զամենայն անցսն՝ որ։ Ոմանք. Զամենայն անցսն զոր անցին ընդ։ 11 Նրա բոլոր եղբայրներն ու քոյրերը լսեցին այն բոլոր դէպքերի մասին, որ պատահել էին նրան, եկան մօտը, եկան նաեւ բոլոր նրանք, ովքեր առաջ ճանաչում էին նրան: Կերան-խմեցին նրա մօտ, սփոփեցին նրան ու զարմացան այն բոլոր բաների վրայ, որ նրա գլխին բերել էր Տէրը: Իւրաքանչիւրը նրան մի գառ տուեց ու չորսդրեհմանոց անդրոշմ ոսկի[31]: [31] 31. Մի գառի արժողութեամբ: 11 Եւ անոր բոլոր եղբայրներն ու քոյրերը եւ նախապէս բոլոր զանիկա ճանչցողներն ալ միասին անոր մօտ գալով՝ անոր տանը մէջ հաց կերան անոր հետ ու անոր համար ցաւելով՝ Տէրոջը անոր ղրկած բոլոր փորձանքին համար զինք մխիթարեցին։ Ամէն մէկը մէկ–մէկ կտոր ստակ ու մէկ–մէկ ոսկի օղ տուին անոր։ zohrab-1805▾ eastern-1994▾ western am▾	42:1142:11 Тогда пришли к нему все братья его и все сестры его и все прежние знакомые его, и ели с ним хлеб в доме его, и тужили с ним, и утешали его за все зло, которое Господь навел на него, и дали ему каждый по кесите и по золотому кольцу. 42:11 ἤκουσαν ακουω hear δὲ δε though; while πάντες πας all; every οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even αἱ ο the ἀδελφαὶ αδελφη sister αὐτοῦ αυτος he; him πάντα πας all; every τὰ ο the συμβεβηκότα συμβαινω converge; occur αὐτῷ αυτος he; him καὶ και and; even ἦλθον ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even πάντες πας all; every ὅσοι οσος as much as; as many as ᾔδεισαν οιδα aware αὐτὸν αυτος he; him ἐκ εκ from; out of πρώτου πρωτος first; foremost φαγόντες φαγω swallow; eat δὲ δε though; while καὶ και and; even πιόντες πινω drink παρ᾿ παρα from; by αὐτῷ αυτος he; him παρεκάλεσαν παρακαλεω counsel; appeal to αὐτόν αυτος he; him καὶ και and; even ἐθαύμασαν θαυμαζω wonder ἐπὶ επι in; on πᾶσιν πας all; every οἷς ος who; what ἐπήγαγεν επαγω instigate; bring on αὐτῷ αυτος he; him ὁ ο the κύριος κυριος lord; master ἔδωκεν διδωμι give; deposit δὲ δε though; while αὐτῷ αυτος he; him ἕκαστος εκαστος each ἀμνάδα αμνας one; unit καὶ και and; even τετράδραχμον τετραδραχμον of gold; golden ἄσημον ασημος unremarkable 42:11 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come אֵ֠לָיו ʔēlāʸw אֶל to כָּל־ kol- כֹּל whole אֶחָ֨יו ʔeḥˌāʸw אָח brother וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אַחְיֹותָ֜יואחיתיו ʔaḥyôṯˈāʸw אָחֹות sister וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹדְעָ֣יו yōḏᵊʕˈāʸw ידע know לְ lᵊ לְ to פָנִ֗ים fānˈîm פָּנֶה face וַ wa וְ and יֹּאכְל֨וּ yyōḵᵊlˌû אכל eat עִמֹּ֣ו ʕimmˈô עִם with לֶחֶם֮ leḥem לֶחֶם bread בְּ bᵊ בְּ in בֵיתֹו֒ vêṯˌô בַּיִת house וַ wa וְ and יָּנֻ֤דוּ yyānˈuḏû נוד waver לֹו֙ lˌô לְ to וַ wa וְ and יְנַחֲמ֣וּ yᵊnaḥᵃmˈû נחם repent, console אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵבִ֥יא hēvˌî בוא come יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יִּתְּנוּ־ yyittᵊnû- נתן give לֹ֗ו lˈô לְ to אִ֚ישׁ ˈʔîš אִישׁ man קְשִׂיטָ֣ה qᵊśîṭˈā קְשִׂיטָה qesitha אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and אִ֕ישׁ ʔˈîš אִישׁ man נֶ֥זֶם nˌezem נֶזֶם nose-ring זָהָ֖ב zāhˌāv זָהָב gold אֶחָֽד׃ ס ʔeḥˈāḏ . s אֶחָד one 42:11. venerunt autem ad eum omnes fratres sui et universae sorores suae et cuncti qui noverant eum prius et comederunt cum eo panem in domo eius et moverunt super eum caput et consolati sunt eum super omni malo quod intulerat Dominus super eum et dederunt ei unusquisque ovem unam et inaurem auream unamAnd all his brethren came to him, and all his sisters, and all that knew him before, and they ate bread with him in his house: and bemoaned him, and comforted him upon all the evil that God had brought upon him. And every man gave him one ewe, and one earring of gold. 11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one a ring of gold. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold: 42:11 Тогда пришли к нему все братья его и все сестры его и все прежние знакомые его, и ели с ним хлеб в доме его, и тужили с ним, и утешали его за все зло, которое Господь навел на него, и дали ему каждый по кесите и по золотому кольцу. 42:11 ἤκουσαν ακουω hear δὲ δε though; while πάντες πας all; every οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even αἱ ο the ἀδελφαὶ αδελφη sister αὐτοῦ αυτος he; him πάντα πας all; every τὰ ο the συμβεβηκότα συμβαινω converge; occur αὐτῷ αυτος he; him καὶ και and; even ἦλθον ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even πάντες πας all; every ὅσοι οσος as much as; as many as ᾔδεισαν οιδα aware αὐτὸν αυτος he; him ἐκ εκ from; out of πρώτου πρωτος first; foremost φαγόντες φαγω swallow; eat δὲ δε though; while καὶ και and; even πιόντες πινω drink παρ᾿ παρα from; by αὐτῷ αυτος he; him παρεκάλεσαν παρακαλεω counsel; appeal to αὐτόν αυτος he; him καὶ και and; even ἐθαύμασαν θαυμαζω wonder ἐπὶ επι in; on πᾶσιν πας all; every οἷς ος who; what ἐπήγαγεν επαγω instigate; bring on αὐτῷ αυτος he; him ὁ ο the κύριος κυριος lord; master ἔδωκεν διδωμι give; deposit δὲ δε though; while αὐτῷ αυτος he; him ἕκαστος εκαστος each ἀμνάδα αμνας one; unit καὶ και and; even τετράδραχμον τετραδραχμον of gold; golden ἄσημον ασημος unremarkable 42:11 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come אֵ֠לָיו ʔēlāʸw אֶל to כָּל־ kol- כֹּל whole אֶחָ֨יו ʔeḥˌāʸw אָח brother וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אַחְיֹותָ֜יואחיתיו ʔaḥyôṯˈāʸw אָחֹות sister וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹדְעָ֣יו yōḏᵊʕˈāʸw ידע know לְ lᵊ לְ to פָנִ֗ים fānˈîm פָּנֶה face וַ wa וְ and יֹּאכְל֨וּ yyōḵᵊlˌû אכל eat עִמֹּ֣ו ʕimmˈô עִם with לֶחֶם֮ leḥem לֶחֶם bread בְּ bᵊ בְּ in בֵיתֹו֒ vêṯˌô בַּיִת house וַ wa וְ and יָּנֻ֤דוּ yyānˈuḏû נוד waver לֹו֙ lˌô לְ to וַ wa וְ and יְנַחֲמ֣וּ yᵊnaḥᵃmˈû נחם repent, console אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵבִ֥יא hēvˌî בוא come יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יִּתְּנוּ־ yyittᵊnû- נתן give לֹ֗ו lˈô לְ to אִ֚ישׁ ˈʔîš אִישׁ man קְשִׂיטָ֣ה qᵊśîṭˈā קְשִׂיטָה qesitha אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and אִ֕ישׁ ʔˈîš אִישׁ man נֶ֥זֶם nˌezem נֶזֶם nose-ring זָהָ֖ב zāhˌāv זָהָב gold אֶחָֽד׃ ס ʔeḥˈāḏ . s אֶחָד one 42:11. venerunt autem ad eum omnes fratres sui et universae sorores suae et cuncti qui noverant eum prius et comederunt cum eo panem in domo eius et moverunt super eum caput et consolati sunt eum super omni malo quod intulerat Dominus super eum et dederunt ei unusquisque ovem unam et inaurem auream unam And all his brethren came to him, and all his sisters, and all that knew him before, and they ate bread with him in his house: and bemoaned him, and comforted him upon all the evil that God had brought upon him. And every man gave him one ewe, and one earring of gold. 11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one a ring of gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11. Как прежде болезнь, признак предполагаемой греховности, оттолкнула от Иова всех, начиная с жены (XIX:13: и д. ), так теперь выздоровление, очевидное доказательство правоты, привлекает к нему родственников и друзей. Равным образом прежние глумления (XIX:18) и насмешки (XXX:1) сменяются словами утешения и принесением подарков, - кеситы (Быт XXXIII:19; Нав XXIV:32), - металлического слитка большей чем сикль ценности (Быт XXXIII:19; ср. XXIII:16), и золотых колец, - мужского и женского украшения (Исх XXXII:3). Так восстанавливается исчезнувшее на время уважение к страдальцу. Adam Clarke: Commentary on the Bible - 1831 42:11: Then came there unto him all his brethren - "Job being restored to his former health and fortunes, the author," says Mr. Heath, "presents us with a striking view of human friendship. His brethren, who, in the time of his affliction, kept at a distance from him; his kinsfolk, who ceased to know him; his familiar friends, who had forgotten him; and his acquaintance, who had made themselves perfect strangers to him; those to whom he had showed kindness, and who yet had ungratefully neglected him, on the return of his prosperity now come and condole with him, desirous of renewing former familiarity; and, according to the custom of the Eastern countries, where there is no approaching a great man without a present, each brings him a kesitah, each a jewel of gold." See A piece of money - קשיטה kesitah signifies a lamb; and it is supposed that this piece of money had a lamb stamped on it, as that quantity of gold was generally the current value for a lamb. See my note on Gen 33:19 (note), where the subject is largely considered. The Vulgate, Chaldee, Septuagint, Arabic, and Syriac, have one lamb or sheep; so it appears that they did not understand the kesitah as implying a piece of money of any kind, but a sheep or a lamb. Earring of gold - Literally, a nose-jewel. The Septuagint translate, τετραδραχμον χρυσου, a tetra-drachm of gold, or golden daric; but by adding και ασημου, unstamped, they intimate that it was four drachms of uncoined gold. Albert Barnes: Notes on the Bible - 1834 42:11: Then came there unto him all his brethren ... - It seems remarkable that none of these friends came near to him during his afflictions, and especially that his "sisters" should not have been with him to sympathize with him. But it was one of the bitter sources of his affliction, and one of the grounds of his complaint, that in his trials his kindred stood aloof from him; so in -14, he says, "He hath put my brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed, and my familiar friends have forgotten me." It is not easy to account for this. It may have been, however, that a part were kept from showing any sympathy, in accordance with the general fact that there are always professed friends, and sometimes kindred, who forsake a man in affliction; and that a part regarded him as abandoned by God, and forsook him on that account - from a mistaken view of what they regarded as duty, that they ought to forsake one whom God had forsaken. When his calamities had passed by, however, and he again enjoyed the tokens of the divine favor, all returned to him full of condolence and kindness; part, probably, because friends always cluster around one who comes out of calamity and rises again to honor, and the other portion because they supposed that as "God" regarded him now with approbation, it was proper for "them" to do it also. A man who has been unfortunate, and who is visited with returning prosperity, never lacks friends. The rising sun Rev_eals many friends that darkness had driven away, or brings to light many - real or professed - who were concealed at midnight. And did eat bread with him in his house - An ancient token of friendship and affection; compare Psa 41:9; Pro 9:5; Pro 23:6; Jer 41:1. And every man also gave him a piece of money - This is probably one of the earliest instances in which money is mentioned in history. It is, of course, impossible now to determine the form or value of the "piece of money" here referred to. The Hebrew word (קשׂיטה qeśı̂ yṭ â h), occurs only in this place and in Gen 33:19, where it is rendered "pieces of money," and in Jos 24:32, where it is rendered "pieces of silver." It is evident, therefore, that it was one of the earliest names given to coin, and its use here is an argument that the book of Job is of very early origin. Had it been composed at a later age, the word "shekel," or some word in common use to denote money, would have been used. The Vulgate here renders the word "ovem," a sheep; the Septuagint in like manner, ἀμνάδα amnada, "a lamb;" and so also the Chaldee. In the margin, in both the other places where the word occurs Gen 33:19; Jos 24:32, it is also rendered "lambs." The reason why it is so rendered is unknown. it may have been supposed that in early times a sheep or lamb having something like a fixed value, might have been the standard by which to estimate the value of other things; but there is nothing in the etymology of the word to support this interpretation. The word in Arabic (kasat) means to divide out equally, to measure; and the Hebrew word probably had some such signification, denoting that which was measured or weighed out, and hence became the name of a certain "weight" or "amount" of money. It is altogether probable that the first money consisted of a certain amount of the precious metals "weighed out," without being "coined" in any way. It is not an improbable supposition, however, that the figure of a sheep or lamb was the first figure stamped on coins, and this may be the reason why the word used here was rendered in this manner in the ancient versions. On the meaning of the word, Bochart may be consulted, "Hieroz." P. i. Lib. c. xliii. pp. 433-437; Rosenmuller on Gen 33:19; Schultens "in loc;" and the following work in Ugolin's "Thes. Antiq. Sacr." Tom. xxviii., "Otthonis Sperlingii Diss. de nummis non cusis," pp. 251-253, 298-306. The arguments of Bochart to prove that this word denotes a piece of money, and not a lamb, as it is rendered by the Vulgate, the Septuagint, the Syriac, the Arabic, and by Onkelos, are briefly: (1) That in more than an hundred places where reference is made in the Scriptures to a lamb or a sheep, this word is not used. Other words are constantly employed. (2) The testimony of the rabbis is uniform that it denotes a piece of money. Akiba says that when he traveled into Africa he found there a coin which they called kesita. So Rabbi Solomon, and Levi Ben Gerson, in their commentaries, and Kimchi, Pomarius, and Aquinas, in their Lexicons. (3) The authority of the Masoretes in relation to the Hebrew word is the same. According to Bochart, the word is the same as קשׁט qā shaṭ or קשׁט qosheṭ, changing the Hebrew letter שׁ for the Hebrew letter שׂ. The word means true, sincere, Psa 60:6; Pro 22:21. According to this, the name was given to the coin because it was made of pure metal - unadulterated silver or gold. See this argument at length in Bochart. (4) The feminine form of the noun used here shows that it does not mean a lamb - it being wholly improbable that the friends of Job would send him ewe lambs only. (5) In the early times of the patriarchs - as early as the time of Jacob - money was in common use, and the affairs of merchandise were conducted by that as a medium; Gen 17:12-13; Gen 47:16. (6) The statement in Act 7:16, leads to the supposition that "money" is referred to by the word as used in Gen 33:19. If, as is there supposed, the purchase of the same field is referred to in Gen 23:16; Gen 23:19, then it is clear that money is referred to by the word. In Gen 23:16 it is said that Abraham paid for the field of Ephron iu Macpelah "four hundred shekels of silver, current money with the merchant." And if the same purchase is referred to in both these places, then by a comparison of the two, it appears that the kesita was heavier than the shekel, and contained about four shekels. It is not easy, however, to determine its value. And every one an earring of gold - The word rendered "earring" (נזם nezem) may mean a ring for the nose Gen 24:47; Isa 3:21; Pro 11:22; Hos 2:13, as well as for the ear, Gen 35:4. The word "ring" would better express the sense here without specifying its particular use; compare Jdg 8:24-25; Pro 25:12. Ornaments of this kind were much worn by the ancients (compare isa 3; Gen 24:22), and a contribution of these from each one of the friends of Job would constitute a valuable property; compare Exo 32:2-3. It was not uncommon for friends thus to bring presents to one who was restored from great calamity. See the case of Hezekiah, Ch2 32:23. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:11: all his brethren: Job 19:13, Job 19:14; Pro 16:7 they bemoaned: Job 2:11, Job 4:4, Job 16:5; Gen 37:35; Isa 35:3, Isa 35:4; Joh 11:19; Rom 12:15; Co1 12:26; Heb 12:12, Heb 13:3 every man: Job 6:22, Job 6:23; Gen 24:22, Gen 24:53; Sa1 10:27 Job 42:12 Carl Friedrich Keil and Franz Delitzsch 42:11 11 Then came to him all his brothers, and all his sisters, and all his former acquaintances, and ate bread with him in his house, and expressed sympathy with him, and comforted him concerning all the evil which Jehovah had brought upon him; and each one gave him a Kesit, and each a golden ring. Prosperity now brought those together again whom calamity had frightened away; for the love of men is scarcely anything but a number of coarse or delicate shades of selfishness. Now they all come and rejoice at Job's prosperity, viz., in order to bask therein. He, however, does not thrust them back; for the judge concerning the final motives of human love is God, and love which is shown to us is certainly more worthy of thanks than hatred. They are his guests again, and he leaves them to their own shame. And now their tongues, that were halting thus far, are all at once become eloquent: they mingle congratulations and comfort with their expressions of sorrow at his past misfortune. It is now an easy matter, that no longer demands their faith. They even bring him each one a present. In everything it is manifest that Jehovah has restored His servant to honour. Everything is now subordinated to him, who was accounted as one forsaken of God. קשׂיטה is a piece of metal weighed out, of greater value than the shekel, moreover indefinite, since it is nowhere placed in the order of the Old Testament system of weights and measures, adapted to the patriarchal age, Gen 33:19, in which Job's history falls. (Note: According to b. Rosch ha-Schana, 26a, R. Akiba found the word קשׂיטה in Africa in the signification מעה (coin), as a Targ. (vid., Aruch, s.v. קשׂיטה) also translates; the Arab. קשׂת at least signifies balances and weight.) נזמים are rings for the nose and ear; according to Ex 32:3, an ornament of the women and men. Geneva 1599 42:11 Then came there unto him all his (k) brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold. (k) That is, all his kindred, read (Job 19:13). John Gill 42:11 Then came there unto him all his brethren, and all his sisters,.... Which may be taken not in a strict sense, but in a larger sense for all that were related to him; the same with his kinsfolks, Job 19:14; and all they that had been of his acquaintance before; that knew him, visited him, conversed with him, and kept up a friendly correspondence with him; the circle of his acquaintance must have been large, for wealth makes many friends: now these had been shy of him, and kept at a distance from him, during the time of his affliction and distress; see Job 19:13; but hearing he was in the favour of God, and the cause was given on his side, and against his friends, and his affairs began to take a more favourable turn, they came to him again, and paid him a friendly visit, even all of them; and did eat bread with him in his house: expressing their joy for his recovery, and renewing their friendship with him: this was done either at their own expense or at Job's, for he might not be so poor at the worst as he is by most represented; for he had still an house of his own, and furniture in it, and servants to wait upon him, as appears from Job 19:15; nor do we read of anything being taken out of his house from him; he might still have gold and silver, and so could entertain his friends: and being a man of an excellent spirit received them kindly, without upbraiding them with their unkindness in deserting him when afflicted; and they bemoaned him; shook their heads at him, pitying his case, that is, which he had been in; for this they might do, though things were now better with him, and might express themselves in such manner as this, "Poor man, what hast thou endured? what hast thou gone through by diseases of body, loss of substance, and vexation from friends?'' and besides, though things began to mend with him, he was not come at once to the pitch of happiness he arrived unto; so that there might be still room for bemoaning, he being comparatively in poor circumstances to what he was before; and comforted him over all the evil that the Lord had brought upon him; the evil of afflictions, of body and estate; which, though by means of Satan and wicked men, was according to the will of God, and might be said to be brought on him and done to him by the Lord, Amos 3:6; and they congratulated him upon his deliverance from them; every man also gave him a piece of money, or a "lamb"; which some understand in a proper sense, as being what might serve towards making up his loss of sheep, and increasing his stock of them; but others with us take it for a piece of money, in which sense it is used in Gen 33:19, compared with Acts 7:16; which might have the figure of a lamb impressed upon it; as we formerly had a piece of money called an angel, having the image of one stamped on it; and it was usual with the ancients both to barter with cattle instead of money before the coining of it, and when it was coined to impress upon it the figure of cattle; hence the Latin word "pecunia", for money, is from "pecus", cattle (r); this piece of money in Africa is the same with the Jewish "meah" (s), which weighed sixteen barley corns; the value of a penny; and everyone earring of gold; or a jewel set in gold; such used to wear in Arabia, as appears from, Judg 8:24; however Job could turn them into money, and increase his stock of cattle thereby. Though, perhaps, these presents were made him, not so much to enrich him, but as tokens of renewing their friendship with him; it being then usual in the eastern countries, as it is to this day, that whenever they pay visits, even to the greatest personages, they always carry presents with them; see 1Kings 9:7. (r) Plin. Nat. Hist. l. 18. c. 3. & l. 33. c. 3. Alex. ab. Alex. Genial. Dier. l. 4. c. 15. (s) T Bab. Roshhashanah, fol. 26. 1. John Wesley 42:11 Then - When Job had humbled himself, and God was reconciled to him. Sisters - His kindred. Eat - Feasted with him, to congratulate with him God's great and glorious favour. Bemoaned - They declared the sense which they had of his calamities while they were upon him, although they had hitherto wanted opportunity to express it. Robert Jamieson, A. R. Fausset and David Brown 42:11 It was Job's complaint in his misery that his "brethren," were "estranged" from him (Job 19:13); these now return with the return of his prosperity (Prov 14:20; Prov 19:6-7); the true friend loveth at all times (Prov 17:17; Prov 18:24). "Swallow friends leave in the winter and return with the spring" [HENRY]. eat bread--in token of friendship (Ps 41:9). piece of money--Presents are usual in visiting a man of rank in the East, especially after a calamity (2Chron 32:23). Hebrew, kesita. MAGEE translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of Gen 33:19; Josh 24:32. But it is from the Arabic kasat, "weighed out" [UMBREIT], not coined; so Gen 42:35; Gen 33:19; compare with Gen 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term, instead of the usual "shekel," &c., is a mark of antiquity. earring--whether for the nose or ear (Gen 35:4; Is 3:21). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.
42:1242:12: Եւ Տէր օրհնեաց զվերջինն Յոբայ քան զառաջինն. եւ էին խաշինք նորա՝ ոչխարք բեւր, եւ չորեքհարեւր. ուղտք վեցհազարք. լուծք եզանց հազար. էշք մատակք արօտականք հազար[9581]։ [9581] Ոմանք. Բեւր եւ չորեք հազար։ 12 Ու Տէրը Յոբի կեանքի վերջին շրջանն աւելի օրհնեց, քան առաջին շրջանը. նրա հօտի մէջ կային տասնչորս հազար ոչխարներ, վեց հազար ուղտեր, հազար լուծ եզներ, հազար արածող մատակ էշեր: 12 Տէրը Յոբին վերջը առաջինէն աւելի օրհնեց. այնպէս որ տասնըչորս հազար ոչխար ու վեց հազար ուղտ եւ հազար զոյգ եզ ու հազար մատակ էշ ունեցաւ։ Եւ Տէր օրհնեաց զվերջինն Յոբայ քան զառաջինն. եւ էին խաշինք նորա` ոչխարք բեւր եւ չորեքհազար, ուղտք վեց հազարք, լուծք եզանց հազար, էշք մատակք արօտականք հազար: 42:12: Եւ Տէր օրհնեաց զվերջինն Յոբայ քան զառաջինն. եւ էին խաշինք նորա՝ ոչխարք բեւր, եւ չորեքհարեւր. ուղտք վեցհազարք. լուծք եզանց հազար. էշք մատակք արօտականք հազար[9581]։ [9581] Ոմանք. Բեւր եւ չորեք հազար։ 12 Ու Տէրը Յոբի կեանքի վերջին շրջանն աւելի օրհնեց, քան առաջին շրջանը. նրա հօտի մէջ կային տասնչորս հազար ոչխարներ, վեց հազար ուղտեր, հազար լուծ եզներ, հազար արածող մատակ էշեր: 12 Տէրը Յոբին վերջը առաջինէն աւելի օրհնեց. այնպէս որ տասնըչորս հազար ոչխար ու վեց հազար ուղտ եւ հազար զոյգ եզ ու հազար մատակ էշ ունեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	42:1242:12 И благословил Бог последние дни Иова более, нежели прежние: у него было четырнадцать тысяч мелкого скота, шесть тысяч верблюдов, тысяча пар волов и тысяча ослиц. 42:12 ὁ ο the δὲ δε though; while κύριος κυριος lord; master εὐλόγησεν ευλογεω commend; acclaim τὰ ο the ἔσχατα εσχατος last; farthest part Ιωβ ιωβ Iōb; Iov ἢ η or; than τὰ ο the ἔμπροσθεν εμπροσθεν in front; before ἦν ειμι be δὲ δε though; while τὰ ο the κτήνη κτηνος livestock; animal αὐτοῦ αυτος he; him πρόβατα προβατον sheep μύρια μυριοι myriad τετρακισχίλια τετρακισχιλιοι four thousand κάμηλοι καμηλος camel ἑξακισχίλιαι εξακισχιλιοι yoke; couple βοῶν βους ox χίλια χιλιοι thousand ὄνοι ονος donkey θήλειαι θηλυς female νομάδες νομας thousand 42:12 וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH בֵּרַ֛ךְ bērˈaḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job מֵ mē מִן from רֵאשִׁתֹ֑ו rēšiṯˈô רֵאשִׁית beginning וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֡ו lˈô לְ to אַרְבָּעָה֩ ʔarbāʕˌā אַרְבַּע four עָשָׂ֨ר ʕāśˌār עָשָׂר -teen אֶ֜לֶף ʔˈelef אֶלֶף thousand צֹ֗אן ṣˈōn צֹאן cattle וְ wᵊ וְ and שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand גְּמַלִּ֔ים gᵊmallˈîm גָּמָל camel וְ wᵊ וְ and אֶֽלֶף־ ʔˈelef- אֶלֶף thousand צֶ֥מֶד ṣˌemeḏ צֶמֶד span בָּקָ֖ר bāqˌār בָּקָר cattle וְ wᵊ וְ and אֶ֥לֶף ʔˌelef אֶלֶף thousand אֲתֹונֹֽות׃ ʔᵃṯônˈôṯ אָתֹון she-ass 42:12. Dominus autem benedixit novissimis Iob magis quam principio eius et facta sunt ei quattuordecim milia ovium et sex milia camelorum et mille iuga boum et mille asinaeAnd the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. 12. So the LORD blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses: 42:12 И благословил Бог последние дни Иова более, нежели прежние: у него было четырнадцать тысяч мелкого скота, шесть тысяч верблюдов, тысяча пар волов и тысяча ослиц. 42:12 ὁ ο the δὲ δε though; while κύριος κυριος lord; master εὐλόγησεν ευλογεω commend; acclaim τὰ ο the ἔσχατα εσχατος last; farthest part Ιωβ ιωβ Iōb; Iov ἢ η or; than τὰ ο the ἔμπροσθεν εμπροσθεν in front; before ἦν ειμι be δὲ δε though; while τὰ ο the κτήνη κτηνος livestock; animal αὐτοῦ αυτος he; him πρόβατα προβατον sheep μύρια μυριοι myriad τετρακισχίλια τετρακισχιλιοι four thousand κάμηλοι καμηλος camel ἑξακισχίλιαι εξακισχιλιοι yoke; couple βοῶν βους ox χίλια χιλιοι thousand ὄνοι ονος donkey θήλειαι θηλυς female νομάδες νομας thousand 42:12 וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH בֵּרַ֛ךְ bērˈaḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job מֵ mē מִן from רֵאשִׁתֹ֑ו rēšiṯˈô רֵאשִׁית beginning וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֡ו lˈô לְ to אַרְבָּעָה֩ ʔarbāʕˌā אַרְבַּע four עָשָׂ֨ר ʕāśˌār עָשָׂר -teen אֶ֜לֶף ʔˈelef אֶלֶף thousand צֹ֗אן ṣˈōn צֹאן cattle וְ wᵊ וְ and שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand גְּמַלִּ֔ים gᵊmallˈîm גָּמָל camel וְ wᵊ וְ and אֶֽלֶף־ ʔˈelef- אֶלֶף thousand צֶ֥מֶד ṣˌemeḏ צֶמֶד span בָּקָ֖ר bāqˌār בָּקָר cattle וְ wᵊ וְ and אֶ֥לֶף ʔˌelef אֶלֶף thousand אֲתֹונֹֽות׃ ʔᵃṯônˈôṯ אָתֹון she-ass 42:12. Dominus autem benedixit novissimis Iob magis quam principio eius et facta sunt ei quattuordecim milia ovium et sex milia camelorum et mille iuga boum et mille asinae And the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. 12. So the LORD blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12. Ср. I:3. Adam Clarke: Commentary on the Bible - 1831 42:12: The Lord blessed the latter end of Job - Was it not in consequence of his friends bringing him a lamb, sheep, or other kind of cattle, and the quantity of gold mentioned, that his stock of sheep was increased so speedily to 14,000, his camels to 6000, his oxen to 2000, and his she-asses to 1000? Mr. Heath takes the story of the conduct of Job's friends by the worst handle; see Is it not likely that they themselves were the cause of his sudden accumulation of property? and that they did not visit him, nor seek his familiarity because he was now prosperous; but because they saw that God had turned his captivity, and miraculously healed him? This gave them full proof of his innocence, and they no longer considered him an anathema, or devoted person, whom they should avoid and detest, but one who had been suffering under a strange dispensation of Divine Providence, and who was now no longer a suspicious character, but a favourite of heaven, to whom they should show every possible kindness. They therefore joined hands with God to make the poor man live and their presents were the cause, under God of his restoration to affluence. This takes the subject by the other handle; and I think, as far as the text is concerned, by the right one. He had fourteen thousand sheep - The reader, by referring to will perceive that the whole of Job's property was exactly doubled. Albert Barnes: Notes on the Bible - 1834 42:12: So the Lord blessed the latter end of Job - To wit, by giving him double what he had possessed before his calamities came upon him; see . For he had fourteen thousand sheep ... - The possessions which are here enumerated are in each instance just twice as much as he possessed in the early part of his life. In regard to their value, and the rank in society which they indicated, see the notes at . The only thing which is omitted here, and which it is not said was doubled, was his "household," or "husbandry" (, "margin"), but it is evident that this must have been increased in a corresponding manner to have enabled him to keep and maintain such flocks and herds. We are not to suppose that these were granted to him at once, but as he lived an hundred and forty years after his afflictions, he had ample time to accumulate this property. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:12: So: Job 8:7; Deu 8:16; Pro 10:22; Ecc 7:8; Ti1 6:17; Jam 5:11 he had: Job 1:3; Gen 24:35, Gen 26:12-14; Psa 107:38, Psa 144:13-15 Job 42:13 Carl Friedrich Keil and Franz Delitzsch 42:12 The author now describes the manner of Job's being blessed. 12 And Jehovah blessed Job's end more than his beginning; and he had fourteen thousand sheep and six thousand camels, and a thousand yoke of oxen and a thousand she-asses. The numbers of the stock of cattle, Job 1:3, (Note: Job, like all the wealthier husbandmen in the present day, kept she-asses, although they are three times dearer than the male, because they are useful for their foals; it is not for the sake of their milk, for the Semites do not milk asses and horses. Moreover, the foals are also only a collateral gain, which the poor husbandman, who is only able to buy a he-ass, must forego. What renders this animal indispensable in husbandry is, that it is the common and (since camels are extremely rare among the husbandmen) almost exclusive means of transport. How would the husbandman, e.g., be able to carry his seed for sowing to a field perhaps six or eight miles distant? Not on the plough, as our farmers do, for the plough is transported on the back of the oxen in Syria. How would he be able to get the corn that was to be ground (tachne) to the mill, perhaps a day's journey distant; how carry wood and grass, how get the manure upon the field in districts that require to be manured, if he had not an ass? The camels, on the other hand, serve for harvesting (ragâd), and the transport of grain (ghalle), chopped straw (tibn), fuel (hatab), and the like, to the large inland towns, and to the seaports. Those village communities that do not possess camels for this purpose, hire them of the Arabs (nomads). - Wetzst.) now appear doubled, but it is different with the children. Geneva 1599 42:12 So the LORD blessed the latter end of Job more than his beginning: for he had (l) fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. (l) God made him twice as rich in cattle as he was before, and gave him as many children as he had taken from him. John Gill 42:12 So the Lord blessed the latter end of Job more than his beginning,.... Which verified the words of Bildad, Job 8:6; though they were spoken by him only by way of supposition. All blessings are of the Lord, temporal and spiritual; and sometimes the last days of a good man are his best, as to temporal things, as were David's, and here Job's; though this is not always the case: however, if their last days are but the best in spiritual things, that is enough: if they have more faith, hope, love, patience, humility, and self-denial, and resignation of will to the will of God; are more holy, humble, spiritually and heavenly minded; have more light and knowledge in divine things; have more peace and joy, and are more fruitful in every good work, and more useful; and often they are in their very last moments most cheerful and comfortable: the best wine is reserved till last; for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses: just double the number of each of what he had before, Job 1:3. John Wesley 42:12 Blessed - Not only with spiritual, but also with temporal blessings. Just double to what they were, Job 1:3. This is a remarkable instance of the extent of the Divine providence, to things that seem minute as this, the exact number of a man's cattle; as also of the harmony of providence, and the reference of one event to another: for known unto God are all his works, from the beginning to the end. Robert Jamieson, A. R. Fausset and David Brown 42:12 Probably by degrees, not all at once.
42:1342:13: Եւ ծնան նմա ուստերք եւթն, եւ դստերք երեք։ 13 Նա ունեցաւ եօթը տղայ եւ երեք աղջիկ: 13 Եւ անոր եօթը տղայ եւ երեք աղջիկ ծնան։ Եւ ծնան նմա ուստերք եւթն, եւ դստերք երեք: 42:13: Եւ ծնան նմա ուստերք եւթն, եւ դստերք երեք։ 13 Նա ունեցաւ եօթը տղայ եւ երեք աղջիկ: 13 Եւ անոր եօթը տղայ եւ երեք աղջիկ ծնան։ zohrab-1805▾ eastern-1994▾ western am▾	42:1342:13 И было у него семь сыновей и три дочери. 42:13 γεννῶνται γενναω father; born δὲ δε though; while αὐτῷ αυτος he; him υἱοὶ υιος son ἑπτὰ επτα seven καὶ και and; even θυγατέρες θυγατηρ daughter τρεῖς τρεις three 42:13 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֛ו lˈô לְ to שִׁבְעָ֥נָה šivʕˌānā שִׁבְעָנָה twice seven בָנִ֖ים vānˌîm בֵּן son וְ wᵊ וְ and שָׁלֹ֥ושׁ šālˌôš שָׁלֹשׁ three בָּנֹֽות׃ bānˈôṯ בַּת daughter 42:13. et fuerunt ei septem filii et filiae tresAnd he had seven sons, and three daughters. 13. He had also seven sons and three daughters. He had also seven sons and three daughters: 42:13 И было у него семь сыновей и три дочери. 42:13 γεννῶνται γενναω father; born δὲ δε though; while αὐτῷ αυτος he; him υἱοὶ υιος son ἑπτὰ επτα seven καὶ και and; even θυγατέρες θυγατηρ daughter τρεῖς τρεις three 42:13 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֛ו lˈô לְ to שִׁבְעָ֥נָה šivʕˌānā שִׁבְעָנָה twice seven בָנִ֖ים vānˌîm בֵּן son וְ wᵊ וְ and שָׁלֹ֥ושׁ šālˌôš שָׁלֹשׁ three בָּנֹֽות׃ bānˈôṯ בַּת daughter 42:13. et fuerunt ei septem filii et filiae tres And he had seven sons, and three daughters. 13. He had also seven sons and three daughters. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13. В отношении детей удвоения (ст. 10) нет (ср. I:2). Но так как умершие дети не считаются по ветхозаветному воззрению навсегда потерянными (2: Цар XII:23), то, действительно, у выздоровевшего Иова детей оказалось вдвое более прежнего. Adam Clarke: Commentary on the Bible - 1831 42:13: Seven sons and three daughters - This was the same number as before; and so the Vulgate, Septuagint, Syriac, and Arabic read: but the Chaldee doubles the sons, "And he had fourteen sons, and three daughters." Albert Barnes: Notes on the Bible - 1834 42:13: He had also seven sons and three daughters - The same number which he had before his trials. Nothing is said of his wife, or whether these children were, or were not, by a second marriage. The last mention that is made of his wife is in , where he says that "his breath was strange to his wife, though he entreated her for the children's sake of his own body." The character of this woman does not appear to have been such as to have deserved further notice than the fact, that she contributed greatly to increase the calamities of her husband. It falls in with the design of the book to notice her only in this respect, and having done this, the sacred writer makes no further reference to her. The strong presumption is, that the second family of children was by a second marriage. See Prof. Lee on Job, p. 26. It would not, however, have fallen in with the usual manner in which "a wife" is mentioned in the Scriptures, to represent her removal as "in any circumstances" a felicitous event, and, as it could have been represented in no other light, if it had actually occurred, it is delicately passed over in silence. Even under all these circumstanccs - with a former wife who was impious and unfeeling; who served only to aggravate the woes of her holy and much afflicted husband; who saw him pass through his trials without sympathy and compassion - a second marriage is not mentioned as a desirable event, nor is it referred to as one of the grounds on which Job could felicitate himself on his return to prosperity. The children are mentioned; the whole reference to the second marriage relation, if it occurred, is delicately passed over. Under no circumstances would the sacred penman mention it as an event laying the ground for felicitation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:13: Job 1:2; Psa 107:41, Psa 127:3; Isa 49:20 Job 42:15 Carl Friedrich Keil and Franz Delitzsch 42:13 13 And he had seven sons and three daughters. Therefore, instead of the seven sons and three daughters which he had, he receives just the same again, which is also so far a doubling, as deceased children also, according to the Old Testament view, are not absolutely lost, 2Kings 12:23. The author of this book, in everything to the most minute thing consistent, here gives us to understand that with men who die and depart from us the relation is different from that with things which we have lost. The pausal שׁבענה (instead of שׁבעה), with paragogic âna, which otherwise is a fem. suff. (Ges. 91, rem. 2), here, however, standing in a prominent position, is an embellishment somewhat violently brought over from the style of the primeval histories (Gen 21:29; Ruth 1:19): a septiad of sons. The names of the sons are passed over in silence, but those of the daughters are designedly given. John Gill 42:13 He had also seven sons, and three daughters. The same number of children, and of the same sort he had before, Job 1:2; and according to Nachman the very same he had before, which the additional letter in the word "seven" is with him the notification of; so that the doubting of what he had before, Job 42:10; respects only his substance, and particularly his cattle; though the Targum says he had fourteen sons, and so Jarchi (t); others think these may be said to be double to Job in their good qualities, external and internal, in their dispositions, virtues, and graces; and others, inasmuch as his former children were not lost, but lived with God, and would live for ever, they might now be said to be double; and so they consider this as a proof of the immortality of the soul, and of the resurrection of the body; but these senses are not to be trusted to; whether these children were by a former wife or another is uncertain. (t) Vid. Balmes. Gram. Strat. 26. Robert Jamieson, A. R. Fausset and David Brown 42:13 The same number as before, Job 1:2; perhaps by a second wife; in Job 19:17 his wife is last mentioned.
42:1442:14: Եւ կոչեաց զառաջինն Տի՛ւ. եւ զերկրորդն Կասիա. եւ զերրորդն Ամաթեղջեւր[9582]։ [9582] Ոմանք. Եւ զերորդն Մաղթեղջիւր։ 14 Առաջին աղջկան Տիւ կոչեց, երկրորդին՝ Կասիա, իսկ երրորդին՝ Ամաղթեղջիւր: 14 Մէկ աղջկան անունը Եմիմա* ու երկրորդին անունը Կասիա ու երրորդին անունը Կերենհապուք դրաւ։ Եւ կոչեաց զառաջինն ^[431]Տիւ, եւ զերկրորդն Կասիա. եւ զերրորդն ^[432]Ամաղթեղջեւր: 42:14: Եւ կոչեաց զառաջինն Տի՛ւ. եւ զերկրորդն Կասիա. եւ զերրորդն Ամաթեղջեւր[9582]։ [9582] Ոմանք. Եւ զերորդն Մաղթեղջիւր։ 14 Առաջին աղջկան Տիւ կոչեց, երկրորդին՝ Կասիա, իսկ երրորդին՝ Ամաղթեղջիւր: 14 Մէկ աղջկան անունը Եմիմա* ու երկրորդին անունը Կասիա ու երրորդին անունը Կերենհապուք դրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	42:1442:14 И нарек он имя первой Емима, имя второй Кассия, а имя третьей Керенгаппух. 42:14 καὶ και and; even ἐκάλεσεν καλεω call; invite τὴν ο the μὲν μεν first of all πρώτην πρωτος first; foremost Ἡμέραν ημερα day τὴν ο the δὲ δε though; while δευτέραν δευτερος second Κασίαν κασια the δὲ δε though; while τρίτην τριτος third Ἀμαλθείας αμαλθεια horn 42:14 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call שֵׁם־ šēm- שֵׁם name הָֽ hˈā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one יְמִימָ֔ה yᵊmîmˈā יְמִימָה Jemimah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second קְצִיעָ֑ה qᵊṣîʕˈā קְצִיעָה Keziah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שְּׁלִישִׁ֖ית ššᵊlîšˌîṯ שְׁלִישִׁי third קֶ֥רֶן הַפּֽוּךְ׃ qˌeren happˈûḵ קֶרֶן הַפּוּךְ Keren-Happuch 42:14. et vocavit nomen unius Diem et nomen secundae Cassia et nomen tertiae Cornu stibiiAnd he called the name of one Dies, and the name of the second Cassia, and the name of the third Cornustibii. 14. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch. And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren- happuch: 42:14 И нарек он имя первой Емима, имя второй Кассия, а имя третьей Керенгаппух. 42:14 καὶ και and; even ἐκάλεσεν καλεω call; invite τὴν ο the μὲν μεν first of all πρώτην πρωτος first; foremost Ἡμέραν ημερα day τὴν ο the δὲ δε though; while δευτέραν δευτερος second Κασίαν κασια the δὲ δε though; while τρίτην τριτος third Ἀμαλθείας αμαλθεια horn 42:14 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call שֵׁם־ šēm- שֵׁם name הָֽ hˈā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one יְמִימָ֔ה yᵊmîmˈā יְמִימָה Jemimah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second קְצִיעָ֑ה qᵊṣîʕˈā קְצִיעָה Keziah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שְּׁלִישִׁ֖ית ššᵊlîšˌîṯ שְׁלִישִׁי third קֶ֥רֶן הַפּֽוּךְ׃ qˌeren happˈûḵ קֶרֶן הַפּוּךְ Keren-Happuch 42:14. et vocavit nomen unius Diem et nomen secundae Cassia et nomen tertiae Cornu stibii And he called the name of one Dies, and the name of the second Cassia, and the name of the third Cornustibii. 14. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14. "Емима" (арабское "йемане") = "голубица", "чистая, как голубка"; "Кассиа" = "нежная, как благоухание кассии", "Керенгаппух = "нарумяненный рог", - грациозная не столько от природы, сколько от употребления румян (ср. 4: Цар IX:30, Иер IV:30; Иез XXIII:40), косметики. Adam Clarke: Commentary on the Bible - 1831 42:14: The name of the first Jemima - ימימה yemimah, days upon days. Kezia - קציעה ketsiah, cassia, a well-known aromatic plant. And, Keren-happuch - קרן הפוך keren happuch, the inverted or flowing horn, cornucopiae, the horn of plenty. The Chaldee will not permit these names to pass without a comment, to show the reason of their imposition: "He called the first Jemimah, because she was as fair as the day; the second Ketsiah, because she was as precious as cassia; the third Keren-happuch, because her face was as splendid as the emerald." Cardmarden's Bible, 1566, has the Hebrew names. The Vulgate has, "He called the name of one Day, of the second Cassia, and of the third The Horn of Antimony." The versions in general preserve these names, only the Septuagint, Syriac, and Arabic translate Jemimah, Day; and the former for Keren-happuch has Αμαλθαιας κερας, the horn of Amalthea. This refers to an ancient fable. Amalthea was the nurse of Jupiter, and fed him with goat's milk when he was young. The goat having by accident her horn struck off, Jupiter translated the animal to the heavens, and gave her a place among the constellations, which she still holds; and made the horn the emblem of plenty: hence it is always pictured or described as filled with fruits, flowers, and the necessaries and luxuries of life. It is very strange how this fable got into the Septuagint. Coverdale is singular: The first he called Daye, the seconde Poverte, the thirde, All plenteousnes. Albert Barnes: Notes on the Bible - 1834 42:14: And he called the name of the first, Jemima - It is remarkable that in the former account of the family of Job, the names of none of his children are mentioned, and in this account the names of the daughters only are designated. "Why" the names of the daughters are here specified, is not intimated. They are significant, and they are "so" mentioned as to show that they contributed greatly to the happiness of Job on the return of his prosperity, and were among the chief blessings which gladdened his old age. The name Jemima (ימימה yemı̂ ymâ h) is rendered by the Vulgate "Diem," and by the Septuagint, Ἡμέραν Hē meran, "Day." The Chaldee adds this remark: "He gave her the name Jemima, because her beauty was like the day." The Vulgate, Septuagint, and Chaldee, evidently regarded the name as derived from יום yô m, "day," and this is the most natural and obvious derivation. The name thus conferred would indicate that Job had now emerged from the "night" of affliction, and that returning light shone again on his tabernacle. It was usual in the earliest periods to bestow names because they were significant of returning prosperity (see Gen 4:25), or because they indicated hope of what would be in their time Gen 5:29, or because they were a pledge of some permanent tokens of the divine favor; see the notes at Isa 8:18. Thomas Roe remarks ("Travels," 425), that among the Persians it is common to give names to their daughters derived from spices, unguents, pearls, and precious stones, or anything which is regarded as beautiful or valuable. See Rosenmuller, "Alte u. neue Morgenland," No. 779. And the name of the second Kezia - The name Kezia (קציעה qetsı̂ y‛ â h) means cassia, a bark resembling cinnamon, but less aromatic. "Gesenius." It grew in Arabia, and was used as a perfume. The Chaldee paraphrasist explains this as meaning that he gave her this name because "she was as precious as cassia." Cassia is mentioned in Psa 45:8. as among the precious perfumes. "All thy garments smell of myrrh, and aloes, and cassia." The agreeableness or pleasantness of the perfume was the reason why the name was chosen to be given to a daughter. And the name of the third, Keren-happuch - Properly, "horn of stibium." The "stibium" (פוך pû k), was a paint or dye made originally, it is supposed, from sea-weed, and afterward from antimony, with which females tinged their eye-lashes; see the notes at Isa 54:11. It was esteemed as an ornament of great beauty, chiefly because it served to make the eye appear larger. Large eyes are considered in the East as a mark of beauty, and the painting of black borders around them gives them an enlarged appearance. It is remarkable that this species of ornament was known so early as the time of Job, and this is one of the cases, constantly occurring in the East, showing that fashions there do not change. It is also remarkable that the fact of painting in this manner should have been considered so respectable as to be incorporated into the name of a daughter; and this shows that there was no attempt at "concealing" the habit. This also accords with the customs which pRev_ail still in the East. With us, the materials and instruments of personal adorning are kept in the back-ground, but the Orientals obtrude them constantly on the attention, as objects adapted to suggest agreeable ideas. The "process" of painting the eye is described by a recent traveler to be this: "The eye is closed, and a small ebony rod smeared with the composition is squeezed between the lids so as to tinge the edges with the color. This is considered to add greatly to the brilliancy and power of the eye, and to deepen the effect of the long black eye-lashes of which the Orientals are proud. The same drug is employed on their eye-brows; used thus, it is intended to elongate, not to elevate the arc, so that the inner extremities are usually represented as meeting between the eyes. To Europeans the effect is at first seldom pleasing; but it soon becomes so." The foregoing cuts give a representation of the vessels of stibium now in use. Carl Friedrich Keil and Franz Delitzsch 42:14 14 And the one was called Jemma, and the second Kezia, and the third Keren ha-pch. The subject of ויּקרא is each and every one, as Is 9:5 (comp. supra, Job 41:25, existimaverit quis). The one was called ימימה (Arab. jemâme, a dove) on account of her dove's eyes; the other קציעה, cassia, because she seemed to be woven out of the odour of cinnamon; and the third קרן הפּוּך, a horn of paint (lxx Hellenizing: κέρας ἀμαλθείας), which is not exactly beautiful in itself, but is the principal cosmetic of female beauty (vid., Lane, Manners and Customs of the Modern Egyptians, transl.): the third was altogether the most beautiful, possessing a beauty heightened by artificial means. They were therefore like three graces. The writer here keeps to the outward appearance, not disowning his Old Testament standpoint. That they were what their names implied, he says in Geneva 1599 42:14 And he called the name of the first, (m) Jemima; and the name of the second, (n) Kezia; and the name of the third, (o) Kerenhappuch. (m) That is, of long life, or beautiful as the day. (n) As pleasant as cassia or sweet spice. (o) That is, the horn of beauty. John Gill 42:14 And he called the name of the first Jemima,.... That is, the name of the first and eldest daughter was called by Job Jemima; which either signifies "day", so the Targum interprets it, and most do, and so is the same with Diana; or, as Spanheim (u) observes, it may be the same with the Arabic word "jemama", which signifies a turtle or dove (w); and who also observes that a country in Arabia is so called, and perhaps from her; and which seems to be confirmed by the Arabic geographer (x), who speaks of a queen called Jamama, who dwelt in a city of the country he describes as being on the north of Arabia Felix, and also speaks of a way from thence to Bozrah in Edom; and the name of the second, Kezia; or Cassia; an aromatic herb of a very fragrant smell, as we render the word, Ps 45:8; and from this person the above learned writer conjectures Mount Casius in Arabia might have its name; and the name of the third, Kerenhappuch; which signifies an horn or vessel of paint, such as the eastern women used to paint their faces, particularly their eyes with, Jer 4:30; and as Jezebel did, 4Kings 9:30; or "the ray of a precious stone"; some say the carbuncle (y) or ruby; according to the Targum, the emerald; in 1Chron 29:2, the word is rendered "glittering stones". Now these names may have respect to Job's daughters themselves, to their external beauty, afterwards observed, so the Targum, "he called the one Jemima, because her beauty was as the day; the other he called Kezia, because she was precious like cassia; and another he called Kerenhappuch, because great was the brightness of the glory of her countenance, as the emerald.'' The complexion of the first might be clear as a bright day, though like that but of a short duration; see Song 6:10; the next might have her name from the fragrancy and sweetness of her temper; and the third, as being so beautiful that she needed no paint to set her off, but was beauty and paint herself; or her beauty was as bright and dazzling as a precious stone; see Lam 4:7. Or these may respect their internal qualities, virtues, and graces; being children of the day, and not of the night; having a good name, which is better than all spices; and possessed of such graces as were comparable to jewels and precious stones. Though it might be, that Job, in giving them these names, may have respect to the change of his state and condition; his first daughter he called Jemima, or "day", because it was now day, with him: he had been in the night and darkness of adversity, temporal and spiritual, but now he enjoyed a day of prosperity, and of spiritual light and joy; the justness of his cause appeared, his righteousness was brought forth as the light, and his judgment as noonday; and the dispensations of divine Providence appeared to him in a different light than he had seen them in: his second daughter he called Kezia, or Cassia, an herb of a sweet smell, in opposition to the stench of his ulcers and of his breath, which had been so very offensive, and from which he was now free; and may denote also the recovery of his good name, better than precious ointment, in which cassia was an ingredient: his youngest daughter he called Kerenhappuch, the horn of paint, in opposition to his horn being defiled in the dust, and his face foul with weeping, Job 16:15; or if Kerenhappuch signifies the horn turned, as Peritsol interprets it, it may have respect to the strange and sudden turn of Job's affairs: and it is easy to observe, that men have given names to their children on account of their present state and condition, or on account of the change of a former one; see Gen 41:51. (u) Hist. Jobi, c. 12. s. 7. (w) Golii Lexic. Arab. col. 2767, 2768. (x) Geograph. Nub. Climat. 2. par. 6. (y) Hiller. Onomastic. Sacr. p. 356. John Wesley 42:14 Jemima - The day, either because of her eminent beauty, or because she was born in the day of his prosperity, after a dark night of affliction. Kezia is the name of a spice of a very fragrant smell, commonly called Cassia. Keren - happuch signifies plenty restored. Robert Jamieson, A. R. Fausset and David Brown 42:14 Names significant of his restored prosperity (Gen 4:25; Gen 5:29). Jemima--"daylight," after his "night" of calamity; but MAURER, "a dove." Kezia--"cassia," an aromatic herb (Ps 45:8), instead of his offensive breath and ulcers. Keren-happuch--"horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (Job 16:15). The names also imply the beauty of his daughters.
42:1542:15: Եւ ո՛չ գտան համեմատ դստերացն Յոբայ ազնուագոյնք ՚ի ներքոյ երկնից. եւ ետ նոցա ժառանգութիւն ընդ եղբարս իւրեանց[9583]։ [9583] Ոմանք. Ազնուականագոյնք ՚ի ներ՛՛... ժառանգութիւնս ընդ եղ՛՛։ 15 Եւ երկնքի ներքոյ Յոբի դուստրերի պէս ու նրանցից աւելի գեղեցիկներ չգտնուեցին: Յոբն իր աղջիկներին ժառանգութեան բաժին տուեց նրանց եղբայրների հետ: 15 Եւ բոլոր երկրին վրայ Յոբին աղջիկներուն պէս գեղեցիկ կիներ չէին գտնուեր ու հայրերնին անոնց ժառանգութիւն տուաւ իրենց եղբայրներուն հետ։ Եւ ոչ գտան համեմատ դստերացն Յոբայ ազնուագոյնք ^[433]ի ներքոյ երկնից``. եւ ետ նոցա ժառանգութիւն ընդ եղբարս իւրեանց: 42:15: Եւ ո՛չ գտան համեմատ դստերացն Յոբայ ազնուագոյնք ՚ի ներքոյ երկնից. եւ ետ նոցա ժառանգութիւն ընդ եղբարս իւրեանց[9583]։ [9583] Ոմանք. Ազնուականագոյնք ՚ի ներ՛՛... ժառանգութիւնս ընդ եղ՛՛։ 15 Եւ երկնքի ներքոյ Յոբի դուստրերի պէս ու նրանցից աւելի գեղեցիկներ չգտնուեցին: Յոբն իր աղջիկներին ժառանգութեան բաժին տուեց նրանց եղբայրների հետ: 15 Եւ բոլոր երկրին վրայ Յոբին աղջիկներուն պէս գեղեցիկ կիներ չէին գտնուեր ու հայրերնին անոնց ժառանգութիւն տուաւ իրենց եղբայրներուն հետ։ zohrab-1805▾ eastern-1994▾ western am▾	42:1542:15 И не было на всей земле таких прекрасных женщин, как дочери Иова, и дал им отец их наследство между братьями их. 42:15 καὶ και and; even οὐχ ου not εὑρέθησαν ευρισκω find κατὰ κατα down; by τὰς ο the θυγατέρας θυγατηρ daughter Ιωβ ιωβ Iōb; Iov βελτίους βελτιων he; him ἐν εν in τῇ ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven ἔδωκεν διδωμι give; deposit δὲ δε though; while αὐταῖς αυτος he; him ὁ ο the πατὴρ πατηρ father κληρονομίαν κληρονομια inheritance ἐν εν in τοῖς ο the ἀδελφοῖς αδελφος brother 42:15 וְ wᵊ וְ and לֹ֨א lˌō לֹא not נִמְצָ֜א nimṣˈā מצא find נָשִׁ֥ים nāšˌîm אִשָּׁה woman יָפֹ֛ות yāfˈôṯ יָפֶה beautiful כִּ ki כְּ as בְנֹ֥ות vᵊnˌôṯ בַּת daughter אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give לָהֶ֧ם lāhˈem לְ to אֲבִיהֶ֛ם ʔᵃvîhˈem אָב father נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst אֲחֵיהֶֽם׃ ס ʔᵃḥêhˈem . s אָח brother 42:15. non sunt autem inventae mulieres speciosae sicut filiae Iob in universa terra deditque eis pater suus hereditatem inter fratres earumAnd there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren. 15. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. And in all the land were no women found [so] fair as the daughters of Job: and their father gave them inheritance among their brethren: 42:15 И не было на всей земле таких прекрасных женщин, как дочери Иова, и дал им отец их наследство между братьями их. 42:15 καὶ και and; even οὐχ ου not εὑρέθησαν ευρισκω find κατὰ κατα down; by τὰς ο the θυγατέρας θυγατηρ daughter Ιωβ ιωβ Iōb; Iov βελτίους βελτιων he; him ἐν εν in τῇ ο the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven ἔδωκεν διδωμι give; deposit δὲ δε though; while αὐταῖς αυτος he; him ὁ ο the πατὴρ πατηρ father κληρονομίαν κληρονομια inheritance ἐν εν in τοῖς ο the ἀδελφοῖς αδελφος brother 42:15 וְ wᵊ וְ and לֹ֨א lˌō לֹא not נִמְצָ֜א nimṣˈā מצא find נָשִׁ֥ים nāšˌîm אִשָּׁה woman יָפֹ֛ות yāfˈôṯ יָפֶה beautiful כִּ ki כְּ as בְנֹ֥ות vᵊnˌôṯ בַּת daughter אִיֹּ֖וב ʔiyyˌôv אִיֹּוב Job בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give לָהֶ֧ם lāhˈem לְ to אֲבִיהֶ֛ם ʔᵃvîhˈem אָב father נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst אֲחֵיהֶֽם׃ ס ʔᵃḥêhˈem . s אָח brother 42:15. non sunt autem inventae mulieres speciosae sicut filiae Iob in universa terra deditque eis pater suus hereditatem inter fratres earum And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren. 15. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 15. Именам дочерей Иова вполне соответствовала их наружность. По законам израильтян, дочери получали право на владение земельными участками лишь в случае отсутствия братьев (Чис XXVII:8). Обычаи арабов (I:3) были, очевидно, другие. Adam Clarke: Commentary on the Bible - 1831 42:15: Gave them inheritance among their brethren - This seems to refer to the history of the daughters of Zelophehad, given Num 28:1-8, who appear to have been the first who were allowed an inheritance among their brethren. Albert Barnes: Notes on the Bible - 1834 42:15: And their father gave them inheritance among their brethren - This is mentioned as a proof of his special regard, and is also recorded because it was not common. Among the Hebrews the daughter inherited only in the case where there was no son, Num 27:8. The property was divided equally among the sons, with the exception that the oldest received a double portion; see Jahn's "Bib. Arch." section 168. This custom, pRev_ailing still extensively in the East, it seems existed in the time of Job, and it is mentioned as a remarkable circumstance that he made his daughters heirs to his property with their brothers. It would also be rather implied in the passage before us that they were equal heirs. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:15: no: Psa 144:12; Act 7:20 gave: Num 27:7; Jos 15:18, Jos 15:19, Jos 18:4 Job 42:16 Carl Friedrich Keil and Franz Delitzsch 42:15 15 And in all the land there were not found women so fair as the daughters of Job: and their father gave them inheritance among their brothers. On נמצא, followed by the acc., vid., Ges. 143, 1, b. להם, etc., referring to the daughters, is explained from the deficiency in Hebrew in the distinction of the genders. Job 42:15 sounds more Arabian than Israelitish, for the Thora only recognises a daughter as heiress where there are no sons, Num 27:8 The writer is conscious that he is writing an extra-Israelitish pre-Mosaic history. The equal distribution of the property again places before our eyes the pleasing picture of family concord in the commencement of the history; at the same time it implies that Job will not have been wanting in son-in-law for his fair, richly-dowried daughters, - a fact which Job 42:16 establishes: John Gill 42:15 And in all the land were no women found so fair as the daughters of Job,.... Either in the whole world, which is not improbable: or it may be rather in the land or country in which they dwelt; and which may be gathered from their names, as before observed. The people of God, and children of Christ, the antitype of Job, are all fair, and there is no spot in them; a perfection of beauty, perfectly comely, through the comeliness of Christ put upon them, and are without spot or wrinkle, or any such thing; and their father gave them inheritance among their brethren; which was done not on account of their beauty or virtue; nor is this observed so much to show the great riches of Job, that he could give his daughters as much as his sons, as his impartiality to his children, and his strict justice and equity in distributing his substance to them all alike, making no difference between male and female. And so in Christ, the antitype of Job, there is neither male nor female, no difference between them, Gal 3:28, but being all children, they are heirs, heirs of God and joint heirs with Christ, and equally partake of the same inheritance with the saints in light, Rom 8:17. John Wesley 42:15 So fair - In the Old Testament we often find women praised for their beauty, but never in the New, because the beauty of holiness is brought to a much clearer light by the gospel. Robert Jamieson, A. R. Fausset and David Brown 42:15 inheritance among . . . brethren--An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (Num 27:8), a proof of wealth and unanimity.
42:1642:16: Եւ եկաց յետ հարուածոցն ամս հարեւր եւ եւթանասուն. ※ եւ ամենայն ամք զոր եկաց՝ երկերի՛ւր քառասուն եւ ութ. ※ եւ ետես Յոբ զորդիս իւր՝ եւ զորդիս որդւոց իւրոց ազգ չորրորդ։ Եւ վախճանեցա՛ւ Յոբ ծերացեալ եւ լցեալ աւուրբք։ Եւ գրեալ է նմա յառնել ընդ որս Տէր յարուցանէ[9584]։ [9584] Բազումք յաւելուն. Եւ եկաց Յոբ յետ հարուածոցն։ Ոմանք. Ամք զոր եկեաց։Կիսակատար օրինակ մի՝ աստանօր վախճան տայ գրոցն Յոբայ այսու բանիւք. Եւ գրեալ է նմա յառնել ընդ որս Տէր յարուցանէ։ Այլ բաց ՚ի նմանէ ամենայն օրինակք՝ համաձայն մերումս ունին եւ զյաջորդ բանս. Սա թարգմանի, եւ այլն. համեմատ Յունական բնագրին Եօթանասնից։ 16 Յոբը, այն հարուածներից յետոյ, ապրեց հարիւր եօթանասուն[32] տարի (նա ապրեց ընդամէնը երկու հարիւր քառասուն եւ ութ տարի): Յոբը տեսաւ իր զաւակներին, որդիների որդիներին, մինչեւ չորրորդ սերունդը: Ու վախճանուեց Յոբը զառամեալ հասակում, տարիների բեռան տակ կքած: Նաեւ գրուած է, որ նա էլ յարութիւն է առնելու նրանց հետ, ում Տէրը յարութիւն պիտի տայ:[32] 32. Եբրայերէն՝ հարիւր քառասուն: 16 Եւ ասկէ ետք Յոբ հարիւր քառասուն տարի ապրելով՝ տեսաւ իր որդիներն ու իր որդիներուն որդիները մինչեւ չորրորդ ազգը։ Եւ եկեաց Յոբ յետ ^[434]հարուածոցն ամս հարեւր եւ եւթանասուն. եւ ամենայն ամք զոր եկեաց երկերիւր քառասուն եւ ութ``. եւ ետես Յոբ զորդիս իւր եւ զորդիս որդւոց իւրոց` ազգ չորրորդ: 42:16: Եւ եկաց յետ հարուածոցն ամս հարեւր եւ եւթանասուն. ※ եւ ամենայն ամք զոր եկաց՝ երկերի՛ւր քառասուն եւ ութ. ※ եւ ետես Յոբ զորդիս իւր՝ եւ զորդիս որդւոց իւրոց ազգ չորրորդ։ Եւ վախճանեցա՛ւ Յոբ ծերացեալ եւ լցեալ աւուրբք։ Եւ գրեալ է նմա յառնել ընդ որս Տէր յարուցանէ[9584]։ [9584] Բազումք յաւելուն. Եւ եկաց Յոբ յետ հարուածոցն։ Ոմանք. Ամք զոր եկեաց։Կիսակատար օրինակ մի՝ աստանօր վախճան տայ գրոցն Յոբայ այսու բանիւք. Եւ գրեալ է նմա յառնել ընդ որս Տէր յարուցանէ։ Այլ բաց ՚ի նմանէ ամենայն օրինակք՝ համաձայն մերումս ունին եւ զյաջորդ բանս. Սա թարգմանի, եւ այլն. համեմատ Յունական բնագրին Եօթանասնից։ 16 Յոբը, այն հարուածներից յետոյ, ապրեց հարիւր եօթանասուն[32] տարի (նա ապրեց ընդամէնը երկու հարիւր քառասուն եւ ութ տարի): Յոբը տեսաւ իր զաւակներին, որդիների որդիներին, մինչեւ չորրորդ սերունդը: Ու վախճանուեց Յոբը զառամեալ հասակում, տարիների բեռան տակ կքած: Նաեւ գրուած է, որ նա էլ յարութիւն է առնելու նրանց հետ, ում Տէրը յարութիւն պիտի տայ: [32] 32. Եբրայերէն՝ հարիւր քառասուն: 16 Եւ ասկէ ետք Յոբ հարիւր քառասուն տարի ապրելով՝ տեսաւ իր որդիներն ու իր որդիներուն որդիները մինչեւ չորրորդ ազգը։ zohrab-1805▾ eastern-1994▾ western am▾	42:1642:16 После того Иов жил сто сорок лет, и видел сыновей своих и сыновей сыновних до четвертого рода; 42:16 ἔζησεν ζαω live; alive δὲ δε though; while Ιωβ ιωβ Iōb; Iov μετὰ μετα with; amid τὴν ο the πληγὴν πληγη plague; stroke ἔτη ετος year ἑκατὸν εκατον hundred ἑβδομήκοντα εβδομηκοντα seventy τὰ ο the δὲ δε though; while πάντα πας all; every ἔζησεν ζαω live; alive ἔτη ετος year διακόσια διακοσιοι two hundred τεσσαράκοντα τεσσαρακοντα forty ὀκτώ οκτω eight καὶ και and; even εἶδεν οραω view; see Ιωβ ιωβ Iōb; Iov τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the υἱοὺς υιος son τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him τετάρτην τεταρτος fourth γενεάν γενεα generation 42:16 וַ wa וְ and יְחִ֤י yᵊḥˈî חיה be alive אִיֹּוב֙ ʔiyyôv אִיֹּוב Job אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after זֹ֔את zˈōṯ זֹאת this מֵאָ֥ה mēʔˌā מֵאָה hundred וְ wᵊ וְ and אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֑ה šānˈā שָׁנָה year וַו wa וְ and יִּרְאֶ֗הירא yyirʔˈeh ראה see אֶת־ ʔeṯ- אֵת [object marker] בָּנָיו֙ bānāʸw בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son בָנָ֔יו vānˈāʸw בֵּן son אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four דֹּרֹֽות׃ dōrˈôṯ דֹּור generation 42:16. vixit autem Iob post haec centum quadraginta annis et vidit filios suos et filios filiorum suorum usque ad quartam generationemAnd Job lived after these things, a hundred and forty years, and he saw his children, and his children's children, unto the fourth generation, 16. And after this Job lived an hundred and forty years, and saw his sons, and his sons’ sons, four generations. After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, [even] four generations: 42:16 После того Иов жил сто сорок лет, и видел сыновей своих и сыновей сыновних до четвертого рода; 42:16 ἔζησεν ζαω live; alive δὲ δε though; while Ιωβ ιωβ Iōb; Iov μετὰ μετα with; amid τὴν ο the πληγὴν πληγη plague; stroke ἔτη ετος year ἑκατὸν εκατον hundred ἑβδομήκοντα εβδομηκοντα seventy τὰ ο the δὲ δε though; while πάντα πας all; every ἔζησεν ζαω live; alive ἔτη ετος year διακόσια διακοσιοι two hundred τεσσαράκοντα τεσσαρακοντα forty ὀκτώ οκτω eight καὶ και and; even εἶδεν οραω view; see Ιωβ ιωβ Iōb; Iov τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the υἱοὺς υιος son τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him τετάρτην τεταρτος fourth γενεάν γενεα generation 42:16 וַ wa וְ and יְחִ֤י yᵊḥˈî חיה be alive אִיֹּוב֙ ʔiyyôv אִיֹּוב Job אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after זֹ֔את zˈōṯ זֹאת this מֵאָ֥ה mēʔˌā מֵאָה hundred וְ wᵊ וְ and אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֑ה šānˈā שָׁנָה year וַו wa וְ and יִּרְאֶ֗הירא yyirʔˈeh ראה see אֶת־ ʔeṯ- אֵת [object marker] בָּנָיו֙ bānāʸw בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son בָנָ֔יו vānˈāʸw בֵּן son אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four דֹּרֹֽות׃ dōrˈôṯ דֹּור generation 42:16. vixit autem Iob post haec centum quadraginta annis et vidit filios suos et filios filiorum suorum usque ad quartam generationem And Job lived after these things, a hundred and forty years, and he saw his children, and his children's children, unto the fourth generation, 16. And after this Job lived an hundred and forty years, and saw his sons, and his sons’ sons, four generations. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16. Продолжительность жизни Иова до страданий неизвестна. Греко-славянский перевод определяет ее в 78: лет: "поживе же Иов по язве лет сто семьдесят всех же лет поживе двести четыредесять осмь". - "Видел сынов своих", (cp. V:25) Adam Clarke: Commentary on the Bible - 1831 42:16: After this lived Job a hundred and forty years - How long he had lived before his afflictions, we cannot tell. If we could rely on the Septuagint, all would be plain, who add here, Τα δε παντα ετη εζησεν, διακοσια τεσσαρακοντα; "And all the years that Job lived were two hundred and forty." This makes him one hundred years of age when his trial commenced. Coverdale has, After this lyved Job forty yeares, omitting the hundred. So also in Becke's Bible, 1549. From the age, as marked down in the Hebrew text, we can infer nothing relative to the time when Job lived. See the subscription at the end of the Arabic. Albert Barnes: Notes on the Bible - 1834 42:16: After this Job lived an hundred and forty years - As his age at the time his calamities commenced is not mentioned, it is of course impossible to determine how old he was when he died. The Septuagint, however, has undertaken to determine this, but on what authority is unknown. They render this verse, "And Job lived after this affliction an hundred and seventy years: so that all the years that he lived were two hundred and forty." According to this, his age would have been seventy when his afflictions came upon him; but this is a mere conjecture. Why the authors of that version have added thirty years to the time which he lived after his calamities, making it an hundred and seventy instead of an hundred and forty as it is in the Hebrew text, is unknown. The supposition that he was about seventy years of age when his calamities came upon him, is not an unreasonable one. He had a family of ten children, and his sons were grown so as to have families of their own, . It should be remembered, also, that in the patriarchal times, when people lived to a great age, marriages did not occur at so early a period of life as they do now. In this book, also, though the age of Job is not mentioned, yet the uniform representation of him is that of a man of mature years; of large experience and extended observation; of one who had enjoyed high honor and a wide reputation as a sage and a magistrate; and when these circumstances are taken into the account, the supposition of the translators of the Septuagint, that he was seventy years old when his afflictions commenced, is not improbable. If so, his age at his death was two hundred and ten years. The age to which he lived is mentioned as remarkable, and was evidently somewhat extraordinary. It is not proper, therefore, to assume that this was the ordinary length of human life at that time, though it would be equally improper to suppose that there was anything like miracle in the case. The fair interpretation is, that he reached the period of old age which was then deemed most honorable; that he was permitted to arrive at what was then regarded as the outer limit of human life; and if this be so, it is not difficult to determine "about" the time when he lived. The length of human life, after the flood, suffered a somewhat regular decline, until, in the time of Moses, it was fixed at about threescore years and ten, Psa 90:10. The following instances will show the regularity of the decline, and enable us, with some degree of probability, to determine the period of the world in which Job lived. Noah lived 950 years; Shem, his son, 600; Arphaxad, his son, 438 years; Salah, 433 years; Eber, 464; Peleg, 239; Reu, 239; Serug, 230; Nahor, 248; Terah, 205; Abraham, 175; Isaac, 180; Jacob, 147; Joseph, 110; Moses, 120; Joshua, 110. Supposing, then, the age of Job to have been somewhat unusual and extraordinary, it would fall in with the period somewhere in the time between Terah and Jacob; and if so, he was probably contemporary with the most distinguished of the patriarchs. And saw his sons,... - To see one's posterity advancing in years and honor, and extending themselves in the earth, was regarded as a signal honor and a proof of the divine favor in the early ages. Gen 48:11, "and Israel said unto Joseph, I had not thought to see thy face; and lo, God hath also showed me thy seed." Pro 17:6, "children's children are the crown of old men." Psa 128:6, "yea, thou shalt see thy children's children;" compare Psa 127:5; Gen 12:2; Gen 17:5-6; ; and the notes at Isa 53:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:16: After: How long he had lived before his afflictions we cannot tell: if we could rely upon the LXX, all would be plain, which adds here, τα δε παντα ετη εζησεν διακοσια τεσσαρακοντα. "And all the years he lived were two hundred and forty." an: Gen 11:32, Gen 25:7, Gen 35:28, Gen 47:28, Gen 50:26; Deu 34:7; Jos 24:29; Psa 90:10 and saw: Gen 50:23; Psa 128:6; Pro 17:6 Job 42:17 Carl Friedrich Keil and Franz Delitzsch 42:16 16 And Job lived after this a hundred and forty years, and saw his children and his children's children to four generations. In place of ויּרא, the Keri gives the unusual Aorist form ויּראה, which, however, does also occur elsewhere (e.g., 1Kings 17:42). The style of the primeval histories, which we here everywhere recognise, Gen 50:23 (comp. Is 53:10), is retained to the last words. John Gill 42:16 After this lived Job an hundred and forty years,.... Not after he had arrived to the height of his prosperity; not after the birth of his children, and they were grown up, and had their portions given them, which must take in a considerable number of years; but after his afflictions were over, and his prosperity began: and if his years were doubled, as some think, though that is not certain, then he must be seventy years of age when he was so sorely afflicted and must live to the age of two hundred and ten; which is the common notion of the Jewish writers (z): however, he must be fifty or sixty years of age at that time, since his former children were grown up and were for themselves; and it is said (a), his afflictions continued seven years. So that it is not at all improbable that he lived to be about two hundred years of age; and which was a singular blessing of God to him, if you compare his age with that of Jacob, Joseph, Moses, and Joshua, between the two former and the two latter he may be supposed to live; and saw his sons, and his sons' sons, even four generations; Joseph saw but the third, Job the fourth, he was a great-great-grandfather. This was no doubt a pleasant sight to him, to see such a numerous offspring descending from him; and especially if they were walking in the ways of God, as probably they were, since no doubt he would take all the care of their education that in him lay. This is the great blessing promised to the Messiah, the antitype of Job, Is 53:10; see also Is 59:21. (z) T. Bava Bathra, fol. 15. 1. Seder Olam Rabba, c. 3. (a) Suidas in voce John Wesley 42:16 After this, &c. - Some conjecture, that he was seventy when his trouble came. If so his age was doubled, as his other possessions. Robert Jamieson, A. R. Fausset and David Brown 42:16 The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time (Ps 90:10). sons' sons--a proof of divine favor (Gen 50:23; Ps 128:6; Prov 17:6).
42:1742:17: Սա թարգմանի յԱսորի գրոց. բնակէր յերկրին Աւստայ. ՚ի սահմանս Եդովմայեցւոց եւ Արաբացւոց. յառաջ՝ էր անուն նորա Յոբաբ. եւ առեալ կին Արաբացի, ծնաւ որդի որում անուն էր Էննով։ Եւ էր հայր նորա Զարեհ, որդի որդւոյն Եսաւայ. եւ մայր նորա Բոսորացի՛. որպէս զի լինել նմա հինգերորդ յԱբրահամէ։ Եւ ա՛յս են թագաւորք որ թագաւորեցին յԵդոմ. առաջին Բաղակ Բէովրայ. եւ անուն քաղաքի նորա Դենաբայ։ Յետ Բաղակայ Յոբաբ՝ որ կոչեցաւ Յոբ։ Յետ նորա Ասովմ, որ էր զօրավար յերկրին Թեմնացւոց։ Յետ նորա Ադադ որդի Բարադայ, որ կոտորեաց զՄադիամ ՚ի դաշտին Մովաբայ. եւ անուն քաղաքի նորա Գէթեմ։ Եւ որ եկին առ նա բարեկամքն. Եղիփազ՝ յորդւոցն Եսաւայ՝ արքայ Թեմնացւոց. Բաղդատ բռնաւոր Սաւքեցւոց. Սովփար արքայ Մինեցւոց[9585]։[9585] Ոմանք. Բնակէր յերկրին Աւստացւոց։ Ոմանք յաւելուն. Բոսորացի. որում եւ նա եղեւ իշխան աշխարհին. որպէս զի լինել։ Ոմանք. Սաովմ, որ էր զօրավար յերկրէն Թեմանացւոց... որ կոտորեաց զՄադամ ՚ի դաշտին... Բաղակ բռնաւոր Սաւքեցւոց։Կատարեցաւ գիրքս Յոբայ[9586]:[9586] ՚Ի վախճանի ոմանք. Կատարումն գրոցս Յովբայ. եւ ոմանք. Կատարեցաւ Յովբ։ Երկու նորագոյն օրինակք համեմատք իրերաց՝ զԳիրս Յոբայ կարգեն յետ գրոցն Մակաբայեցւոց՝ յառաջ քան զՍաղմոսն. եւ սոքա յետ Սաղմոսին, եւ գրոցն Սողոմոնի եւ Իմաստութեան՝ յաւելուն զԳիրս Սիրաքայ, անհամեմատ շարագրութեամբ այլոց գրոց մատենիս, եւ կարճառօտ բանիւք. որպէս ունի զնոյն եւ այլ նորագոյն կիսակատար օրինակ մի ՚ի նմին վայրի։ Այլ ՚ի սպառ զանց առնեն զնովաւ այլ հնագոյն օրինակք համաձայն մերումս. որպէս եւ զԵրրորդ Եզրասաւն. վասն որոյ եւ մեզ պատշաճ թուեցաւ կարգել զնոսա ՚ի մնացորդս մատենիս։ 17 Սա[33] թարգմանուած է ասորերէն գրքից: Յոբը բնակւում էր Աւստայ երկրում, եդոմայեցիների ու արաբների սահմաններում: Առաջ նրա անունը Յոբաբ էր: Արաբ կին առնելով՝ որդի ունեցաւ, որի անունն էր Եննով: Նրա հայրը Զարեհն էր՝ Եսաւի որդու որդին: Նրա մայրը բոսորացի էր: Այնպէս որ նա Աբրահամից սկսած՝ հինգերորդ սերունդն էր: Սրանք են այն թագաւորները, որ թագաւորեցին Եդոմում. առաջինը՝ Բէորայ Բաղակը (սրա քաղաքի անունն էր Դենաբայ), Բաղակից յետոյ՝ Յոբաբը (որ Յոբ կոչուեց), սրանից յետոյ՝ Ասոմը (որ թեմնացիների երկրի զօրավարն էր), սրանից յետոյ՝ Բարադի որդի Ադադը (որ Մադիամին ջարդեց Մովաբի դաշտում. նրա քաղաքի անունն էր Գէթեմ): Իսկ այն բարեկամները, որ նրա մօտ եկան, սրանք էին. Եղիփազը՝ թեմնացիների արքան (Եսաւի որդիներից), Սոքեցիների բռնակալ Բաղդատը, մինեցիների արքայ Սոփարը:[33] 33. Այսինքն՝ Յոբի գիրքը, ոչ թէ գրաբար թարգմանութիւնը: 17 Ու Յոբ ծերացած ու օրերը լեցուած մեռաւ։ Եւ վախճանեցաւ Յոբ ծերացեալ եւ լցեալ աւուրբք: ^[435]Եւ գրեալ է նմա յառնել ընդ որս Տէր յարուցանէ: Սա թարգմանի յԱսորի գրոց. բնակէր յերկրին Աւստայ, ի սահմանս Եդովմայեցւոց եւ Արաբացւոց. յառաջ` էր անուն նորա Յոբաբ. եւ առեալ կին Արաբացի, ծնաւ որդի` որում անուն էր Եննով: Եւ էր հայր նորա Զարեհ, որդի որդւոյն Եսաւայ. եւ մայր նորա Բոսորացի. որպէս զի լինել նմա հինգերորդ յԱբրահամէ: Եւ այս են թագաւորք որ թագաւորեցին յԵդոմ. առաջին Բաղակ Բէովրայ. եւ անուն քաղաքի նորա Դենաբայ: Յետ Բաղակայ Յոբաբ` որ կոչեցաւ Յոբ: Յետ նորա Ասովմ, որ էր զօրավար յերկրին Թեմնացւոց: Յետ նորա Ադադ որդի Բարադայ, որ կոտորեաց զՄադիամ ի դաշտին Մովաբայ. եւ անուն քաղաքի նորա Գեթեմ: Եւ որ եկին առ նա բարեկամքն, Եղիփազ` յորդւոցն Եսաւայ` արքայ Թեմնացւոց, Բաղդատ բռնաւոր Սաւքեցւոց, Սովփար արքայ Մինեցւոց: 42:17: Սա թարգմանի յԱսորի գրոց. բնակէր յերկրին Աւստայ. ՚ի սահմանս Եդովմայեցւոց եւ Արաբացւոց. յառաջ՝ էր անուն նորա Յոբաբ. եւ առեալ կին Արաբացի, ծնաւ որդի որում անուն էր Էննով։ Եւ էր հայր նորա Զարեհ, որդի որդւոյն Եսաւայ. եւ մայր նորա Բոսորացի՛. որպէս զի լինել նմա հինգերորդ յԱբրահամէ։ Եւ ա՛յս են թագաւորք որ թագաւորեցին յԵդոմ. առաջին Բաղակ Բէովրայ. եւ անուն քաղաքի նորա Դենաբայ։ Յետ Բաղակայ Յոբաբ՝ որ կոչեցաւ Յոբ։ Յետ նորա Ասովմ, որ էր զօրավար յերկրին Թեմնացւոց։ Յետ նորա Ադադ որդի Բարադայ, որ կոտորեաց զՄադիամ ՚ի դաշտին Մովաբայ. եւ անուն քաղաքի նորա Գէթեմ։ Եւ որ եկին առ նա բարեկամքն. Եղիփազ՝ յորդւոցն Եսաւայ՝ արքայ Թեմնացւոց. Բաղդատ բռնաւոր Սաւքեցւոց. Սովփար արքայ Մինեցւոց[9585]։ [9585] Ոմանք. Բնակէր յերկրին Աւստացւոց։ Ոմանք յաւելուն. Բոսորացի. որում եւ նա եղեւ իշխան աշխարհին. որպէս զի լինել։ Ոմանք. Սաովմ, որ էր զօրավար յերկրէն Թեմանացւոց... որ կոտորեաց զՄադամ ՚ի դաշտին... Բաղակ բռնաւոր Սաւքեցւոց։ Կատարեցաւ գիրքս Յոբայ[9586]: [9586] ՚Ի վախճանի ոմանք. Կատարումն գրոցս Յովբայ. եւ ոմանք. Կատարեցաւ Յովբ։ Երկու նորագոյն օրինակք համեմատք իրերաց՝ զԳիրս Յոբայ կարգեն յետ գրոցն Մակաբայեցւոց՝ յառաջ քան զՍաղմոսն. եւ սոքա յետ Սաղմոսին, եւ գրոցն Սողոմոնի եւ Իմաստութեան՝ յաւելուն զԳիրս Սիրաքայ, անհամեմատ շարագրութեամբ այլոց գրոց մատենիս, եւ կարճառօտ բանիւք. որպէս ունի զնոյն եւ այլ նորագոյն կիսակատար օրինակ մի ՚ի նմին վայրի։ Այլ ՚ի սպառ զանց առնեն զնովաւ այլ հնագոյն օրինակք համաձայն մերումս. որպէս եւ զԵրրորդ Եզրասաւն. վասն որոյ եւ մեզ պատշաճ թուեցաւ կարգել զնոսա ՚ի մնացորդս մատենիս։ 17 Սա[33] թարգմանուած է ասորերէն գրքից: Յոբը բնակւում էր Աւստայ երկրում, եդոմայեցիների ու արաբների սահմաններում: Առաջ նրա անունը Յոբաբ էր: Արաբ կին առնելով՝ որդի ունեցաւ, որի անունն էր Եննով: Նրա հայրը Զարեհն էր՝ Եսաւի որդու որդին: Նրա մայրը բոսորացի էր: Այնպէս որ նա Աբրահամից սկսած՝ հինգերորդ սերունդն էր: Սրանք են այն թագաւորները, որ թագաւորեցին Եդոմում. առաջինը՝ Բէորայ Բաղակը (սրա քաղաքի անունն էր Դենաբայ), Բաղակից յետոյ՝ Յոբաբը (որ Յոբ կոչուեց), սրանից յետոյ՝ Ասոմը (որ թեմնացիների երկրի զօրավարն էր), սրանից յետոյ՝ Բարադի որդի Ադադը (որ Մադիամին ջարդեց Մովաբի դաշտում. նրա քաղաքի անունն էր Գէթեմ): Իսկ այն բարեկամները, որ նրա մօտ եկան, սրանք էին. Եղիփազը՝ թեմնացիների արքան (Եսաւի որդիներից), Սոքեցիների բռնակալ Բաղդատը, մինեցիների արքայ Սոփարը: [33] 33. Այսինքն՝ Յոբի գիրքը, ոչ թէ գրաբար թարգմանութիւնը: 17 Ու Յոբ ծերացած ու օրերը լեցուած մեռաւ։ zohrab-1805▾ eastern-1994▾ western am▾	42:1742:17 и умер Иов в старости, насыщенный днями.ns{В Славянской Библии к книге Иова имеется следующее добавление: >.} 42:17 καὶ και and; even ἐτελεύτησεν τελευταω meet an end Ιωβ ιωβ Iōb; Iov πρεσβύτερος πρεσβυτερος senior; older καὶ και and; even πλήρης πληρης full ἡμερῶν ημερα day [a] γέγραπται γραφω write δὲ δε though; while αὐτὸν αυτος he; him πάλιν παλιν again ἀναστήσεσθαι ανιστημι stand up; resurrect μεθ᾿ μετα with; amid ὧν ος who; what ὁ ο the κύριος κυριος lord; master ἀνίστησιν ανιστημι stand up; resurrect [b] οὗτος ουτος this; he ἑρμηνεύεται ερμηνευω interpret ἐκ εκ from; out of τῆς ο the Συριακῆς συριακη book ἐν εν in μὲν μεν first of all γῇ γη earth; land κατοικῶν κατοικεω settle τῇ ο the Αυσίτιδι αυσιτις in; on τοῖς ο the ὁρίοις οριον frontier τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea καὶ και and; even Ἀραβίας αραβια Arabia; Aravia προϋπῆρχεν προυπαρχω happen to be before; previously δὲ δε though; while αὐτῷ αυτος he; him ὄνομα ονομα name; notable Ιωβαβ ιωβαβ take; get δὲ δε though; while γυναῖκα γυνη woman; wife Ἀράβισσαν αραβισσα father; born υἱόν υιος son ᾧ ος who; what ὄνομα ονομα name; notable Εννων εννων be δὲ δε though; while αὐτὸς αυτος he; him πατρὸς πατηρ father μὲν μεν first of all Ζαρε ζαρε the Ησαυ ησαυ Ēsau; Isav υἱῶν υιος son υἱός υιος son μητρὸς μητηρ mother δὲ δε though; while Βοσορρας βοσορρα as such; that εἶναι ειμι be αὐτὸν αυτος he; him πέμπτον πεμπτος fifth ἀπὸ απο from; away Αβρααμ αβρααμ Abraam; Avraam [d] καὶ και and; even οὗτοι ουτος this; he οἱ ο the βασιλεῖς βασιλευς monarch; king οἱ ο the βασιλεύσαντες βασιλευω reign ἐν εν in Εδωμ εδωμ who; what καὶ και and; even αὐτὸς αυτος he; him ἦρξεν αρχω rule; begin χώρας χωρα territory; estate πρῶτος πρωτος first; foremost Βαλακ βαλακ Balak; Valak ὁ ο the τοῦ ο the Βεωρ βεωρ and; even ὄνομα ονομα name; notable τῇ ο the πόλει πολις city αὐτοῦ αυτος he; him Δενναβα δενναβα with; amid δὲ δε though; while Βαλακ βαλακ Balak; Valak Ιωβαβ ιωβαβ the καλούμενος καλεω call; invite Ιωβ ιωβ Iōb; Iov μετὰ μετα with; amid δὲ δε though; while τοῦτον ουτος this; he Ασομ ασομ the ὑπάρχων υπαρχω happen to be; belong ἡγεμὼν ηγεμων leader; governor ἐκ εκ from; out of τῆς ο the Θαιμανίτιδος θαιμανιτις territory; estate μετὰ μετα with; amid δὲ δε though; while τοῦτον ουτος this; he Αδαδ αδαδ son Βαραδ βαραδ the ἐκκόψας εκκοπτω cut out; cut off Μαδιαμ μαδιαν Madian; Mathian ἐν εν in τῷ ο the πεδίῳ πεδιον and; even ὄνομα ονομα name; notable τῇ ο the πόλει πολις city αὐτοῦ αυτος he; him Γεθθαιμ γεθθαιμ the δὲ δε though; while ἐλθόντες ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him φίλοι φιλος friend Ελιφας ελιφας the Ησαυ ησαυ Ēsau; Isav υἱῶν υιος son Θαιμανων θαιμανων monarch; king Βαλδαδ βαλδαδ the Σαυχαίων σαυχαιος the Μιναίων μιναιος monarch; king 42:17 וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die אִיֹּ֔וב ʔiyyˈôv אִיֹּוב Job זָקֵ֖ן zāqˌēn זָקֵן old וּ û וְ and שְׂבַ֥ע śᵊvˌaʕ שָׂבֵעַ sated יָמִֽים׃ yāmˈîm יֹום day 42:17. et mortuus est senex et plenus dierumAnd he died an old man, and full of days. 17. So Job died, being old and full of days. So Job died, [being] old and full of days: 42:17 и умер Иов в старости, насыщенный днями.ns{В Славянской Библии к книге Иова имеется следующее добавление: <<Написано, что он опять восстанет с теми, коих воскресит Господь. О нем толкуется в Сирской книге, что жил он в земле Авситидийской на пределах Идумеи и Аравии: прежде же было имя ему Иовав. Взяв жену Аравитянку, родил сына, которому имя Еннон. Происходил он от отца Зарефа, сынов Исавовых сын, матери же Воссоры, так что был он пятым от Авраама. И сии цари, царствовавшие в Едоме, какою страною и он обладал: первый Валак, сын Веора, и имя городу его Деннава; после же Валака Иовав, называемый Иовом; после сего Ассом, игемон из Феманитской страны; после него Адад, сын Варада, поразивший Мадиама на поле Моава, и имя городу его Гефем. Пришедшие же к нему друзья, Елифаз (сын Софана) от сынов Исавовых, царь Феманский, Валдад (сын Амнона Ховарского) савхейский властитель, Софар Минейский царь. (Феман сын Елифаза, игемон Идумеи. О нем говорится в книге Сирской, что жил в земле Авситидийской, около берегов Евфрата; прежде имя его было Иовав, отец же его был Зареф, от востока солнца.)>>.} 42:17 καὶ και and; even ἐτελεύτησεν τελευταω meet an end Ιωβ ιωβ Iōb; Iov πρεσβύτερος πρεσβυτερος senior; older καὶ και and; even πλήρης πληρης full ἡμερῶν ημερα day [a] γέγραπται γραφω write δὲ δε though; while αὐτὸν αυτος he; him πάλιν παλιν again ἀναστήσεσθαι ανιστημι stand up; resurrect μεθ᾿ μετα with; amid ὧν ος who; what ὁ ο the κύριος κυριος lord; master ἀνίστησιν ανιστημι stand up; resurrect [b] οὗτος ουτος this; he ἑρμηνεύεται ερμηνευω interpret ἐκ εκ from; out of τῆς ο the Συριακῆς συριακη book ἐν εν in μὲν μεν first of all γῇ γη earth; land κατοικῶν κατοικεω settle τῇ ο the Αυσίτιδι αυσιτις in; on τοῖς ο the ὁρίοις οριον frontier τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea καὶ και and; even Ἀραβίας αραβια Arabia; Aravia προϋπῆρχεν προυπαρχω happen to be before; previously δὲ δε though; while αὐτῷ αυτος he; him ὄνομα ονομα name; notable Ιωβαβ ιωβαβ take; get δὲ δε though; while γυναῖκα γυνη woman; wife Ἀράβισσαν αραβισσα father; born υἱόν υιος son ᾧ ος who; what ὄνομα ονομα name; notable Εννων εννων be δὲ δε though; while αὐτὸς αυτος he; him πατρὸς πατηρ father μὲν μεν first of all Ζαρε ζαρε the Ησαυ ησαυ Ēsau; Isav υἱῶν υιος son υἱός υιος son μητρὸς μητηρ mother δὲ δε though; while Βοσορρας βοσορρα as such; that εἶναι ειμι be αὐτὸν αυτος he; him πέμπτον πεμπτος fifth ἀπὸ απο from; away Αβρααμ αβρααμ Abraam; Avraam [d] καὶ και and; even οὗτοι ουτος this; he οἱ ο the βασιλεῖς βασιλευς monarch; king οἱ ο the βασιλεύσαντες βασιλευω reign ἐν εν in Εδωμ εδωμ who; what καὶ και and; even αὐτὸς αυτος he; him ἦρξεν αρχω rule; begin χώρας χωρα territory; estate πρῶτος πρωτος first; foremost Βαλακ βαλακ Balak; Valak ὁ ο the τοῦ ο the Βεωρ βεωρ and; even ὄνομα ονομα name; notable τῇ ο the πόλει πολις city αὐτοῦ αυτος he; him Δενναβα δενναβα with; amid δὲ δε though; while Βαλακ βαλακ Balak; Valak Ιωβαβ ιωβαβ the καλούμενος καλεω call; invite Ιωβ ιωβ Iōb; Iov μετὰ μετα with; amid δὲ δε though; while τοῦτον ουτος this; he Ασομ ασομ the ὑπάρχων υπαρχω happen to be; belong ἡγεμὼν ηγεμων leader; governor ἐκ εκ from; out of τῆς ο the Θαιμανίτιδος θαιμανιτις territory; estate μετὰ μετα with; amid δὲ δε though; while τοῦτον ουτος this; he Αδαδ αδαδ son Βαραδ βαραδ the ἐκκόψας εκκοπτω cut out; cut off Μαδιαμ μαδιαν Madian; Mathian ἐν εν in τῷ ο the πεδίῳ πεδιον and; even ὄνομα ονομα name; notable τῇ ο the πόλει πολις city αὐτοῦ αυτος he; him Γεθθαιμ γεθθαιμ the δὲ δε though; while ἐλθόντες ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him φίλοι φιλος friend Ελιφας ελιφας the Ησαυ ησαυ Ēsau; Isav υἱῶν υιος son Θαιμανων θαιμανων monarch; king Βαλδαδ βαλδαδ the Σαυχαίων σαυχαιος the Μιναίων μιναιος monarch; king 42:17 וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die אִיֹּ֔וב ʔiyyˈôv אִיֹּוב Job זָקֵ֖ן zāqˌēn זָקֵן old וּ û וְ and שְׂבַ֥ע śᵊvˌaʕ שָׂבֵעַ sated יָמִֽים׃ yāmˈîm יֹום day 42:17. et mortuus est senex et plenus dierum And he died an old man, and full of days. 17. So Job died, being old and full of days. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17. Ср. V:26; Быт XXV:8; XXXV:29. За стихом 17: следует в греко-славянском тексте заимствованная из "сирской книги" приписка, указывающая генеалогию Иова ("сын Зарефа, матери же Восорры, Исавовых сынов сын"), время и место жизни ("быть ему пятому от Авраама"; "в земли убо живый Авситидийстей, на пределех Идумеи и Аравии") и отожествляющая его с Эдомским царем Иоавом. Как отсутствующая в переводах Акилы и Симмаха, она не может быть признана изначальною, а всего скорее может быть признана произведением какого-нибудь христианина. За это ручаются ее слова: "писано же есть паки востати ему (Иову), с нимиже Господь восставит и". Adam Clarke: Commentary on the Bible - 1831 42:17: Job died, being old and full of days - He had seen life in all its varieties; he had risen higher than all the men of the East, and sunk lower in affliction, poverty, and distress, than any other human being that had existed before, or has lived since. He died when he was satisfied with this life; this the word שבע seba implies. He knew the worst and the best of human life; and in himself the whole history of Providence was exemplified and illustrated, and many of its mysteries unfolded. We have now seen the end of the life of Job, and the end or design which God had in view by his afflictions and trials, in which he has shown us that he is very pitiful, and of tender mercy, Jam 5:11; and to discern this end of the Lord should be the object of every person who reads or studies it. Laus in excelsis Deo! Both in the Arabic and Septuagint there is a considerable and important addition at the end of the seventeenth verse, which extends to many lines; of this, with its variations, I have given a translation in the Preface. At the end of the Syriac version we have the following subscription: - "The Book of the righteous and renowned Job is finished, and contains 2553 verses." At the end of the Arabic is the following: - "It is completed by the assistance of the Most High God. The author of this copy would record that this book has been translated into Arabic from the Syriac language." "Glory be to God, the giver of understanding!" "The Book of Job is completed; and his age was two hundred and forty years." "Praise be to God for ever!" So closely does the Arabic translator copy the Syriac, that in the Polyglots one Latin version serves for both, with the exception of a few marginal readings at the bottom of the column to show where the Syriac varies. Albert Barnes: Notes on the Bible - 1834 42:17: So Job died, being old and full of days - Having filled up the ordinary term of human life at that period of the world. He reached an honored old age, and when he died was not prematurely cut down. He was "regarded" as an old man. The translators of the Septuagint, at the close of their version, make the following addition: "And it is written that he will rise again with those whom the Lord will raise up." This is translated out of a Syrian book. "He dwelt indeed in the land of Ausitis, on the confines of Idumea and Arabia. His first name was Jobab; and having married an Arabian woman, he had by her a son whose name was Ennon. He was himself a son of Zare, one of the sons of Esau; and his mother's name was Bosorra; so that he was the fifth in descent from Abraham. And these were the kings who reigned in Edom, over which country he also bore rule. The first was Balak, the son of Beor, and the name of his city was Dannaba. And after Balak, Jobab, who is called Job; and after him, Asom, who was governor (ἡγεμών hē gemō n) from the region of Thaimanitis; and after him, Adad, son of Barad, who smote Madian in the plain of Moab; and the name of his city was Getham. And the friends who came to him were Eliphaz of the sons of Esau, the king of the Thaimanites; Bildad, the sovereign (τύραννος turannos) of the Saueheans; and Sopher, the king of the Manaians." What is the authority for this statement is now entirely unknown, nor is it known from where it was derived. The remark with which it is introduced, that it is written that he would be raised up again in the resurrection, looks as if it were a forgery made after the coming of the Savior, and has much the appearance of being an attempt to support the doctrine of the resurrection by the authority of this ancient book. It is, at all events, an unauthorized addition to the book, as nothing like it occurs in the Hebrew. Concluding Remarks We have now gone through with an exposition of the most ancient book in the world, and the most difficult one in the sacred volume. We have seen how sagacious men reason on the mysterious events of Divine Providence, and how little light can be thrown on the ways of God by the profoundest thinking, or the acutest observation. We have seen a good man subjected to severe trials by the loss of all his property and children, by a painful and loathsome disease, by acute mental sorrows, by the reproaches of his wife, by the estrangement of his surviving kindred, and then by the labored efforts of his friends to prove that he was a hypocrite, and that all his calamities had come upon him as a demonstration that he was at heart a bad man. We have seen that man struggling with those arguments; embarrassed and perplexed by their ingenuity; tortured by the keenness of the reproaches of his friends; and under the excitement of his feelings, and the pressure of his woes, giving vent to expressions of impatience and irRev_erent reflection on the government of God, which he afterward had occasion abundantly to regret. We have seen that man brought safely through all his trials; showing that, after all that "they" had said and that "he" had said and suffered, he was a good man. We have seen the divine interposition in his favor at the close of the controversy; the divine approbation of his general character and spirit; and the divine goodness shown him in the removal of his calamities, in his restoration to health, in the bestowment on him of double his former possessions; and in the lengthening out his days to an honored old age. In his latter days we have seen his friends coming around him again with returning affection and confidence; and a happy family growing up to cheer him in his declining years, and to make him honored in the earth. In view of all these things, and especially of the statements in the chapter which closes the book, we may make the following remarks: (1) The upright will be ultimately honored by God and man. God may bring afflictions upon them, and they may "seem" to be objects of his displeasure; but the period will arrive when he will show them marks of his favor. This may not "always," indeed, be in the present life, but there will be a period when all these clouds will be dissipated, and when the good, the pious, the sincere friends of God, shall enjoy the returning tokens of his friendship. If his approbation of them is declared in no intelligible way in this life, it will be at the day of judgment in a more sublime manner even than it was announced to Job; if the whole of this life should be dark with storms, yet there is a heaven where, through eternity, there will be pure and unclouded day. In like manner, honor will be ultimately shown to the good and just by the world. At present friends may withdraw; enemies may be multiplied; suspicions may attach to a man's name; calumny and slander may come over his reputation like a mist from the ocean. But things will ultimately work themselves right. A man in the end will have all the reputation which he ought to have. He who has a character that "ought" to be loved, honored, and remembered, will be loved, honored, and remembered; and he who has such a character that he ought to be hated or forgotten, will be. It may not "always," indeed, be in the present life; but there is a current of public favor and esteem setting toward a good man while living, which always comes up to him when he is dead. The world will do justice to his character; and a holy man, if calumniated while he lives, may safely commit his character to God and to the "charitable speeches" ("Bacon,") of men, and to distant times, when he dies. But in most instances, as in the case of Job, if life is lengthened out, the calumniated, the reproached, and the injured, will find justice done them before they die. Reproaches in early or middle life will be succeeded by a fair and wide reputation in old age; the returning confidence of friends will be all the compensation which this world can furnish for the injury which was done, and the evening of life spent in the enjoyment of friendship and affection, will but precede the entrance on a better life, to be spent in the eternal friendship of God and of all holy beings. (2) We should adhere to our integrity when passing through trials. They may be long and severe. The storm that rolls over us may be very dark, and the lightning's flash may be vivid, and the thunder deep and long. Our friends may withdraw and reproach us; those who should console us may entreat us to curse God and die; one woe may succeed another in rapid succession, and each successive stroke be heavier than the last; years may roll on in which we may find no comfort or peace; but we should not despair. We should not let go our integrity. We should not blame our Maker. We should not allow the language of complaint or murmuring to pass our lips, nor ever doubt that God is good and true. There is a good reason for all that he does; and in due time we shall meet the recompense of our trials and our fidelity. No pious and submissive sufferer ever yet failed of ultimately receiving the tokens of the divine favor and love. (3) The expressions of divine favor and love are not to be expected in the midst of angry controversy and heated debate. Neither Job nor his friends appear to have enjoyed communion with God, or to have tasted much of the happiness of religion, while the controversy was going on. They were excited by the discussion; the argument was the main thing; and on both sides they gave vent to emotions that were little consistent with the reigning love of God in the heart, and with the enjoyment of religion. There were high words; mutual criminations and recriminations; strong doubts expressed about the sincerity and purity of each other's character; and many things were said on both sides, as there usually is in such cases, derogatory to the character and government of God. It was only after the argument was closed, and the disputants were silenced, that God appeared in mercy to them, and imparted to them the tokens of his favor. Theological combatants usually enjoy little religion. In stormy debate and heated discussion there is usually little communion with God and little enjoyment of true piety. It is rare that such discussions are carried on without engendering feelings wholly hostile to religion; and it is rare that such a controversy is continued long, in which much is not said on both sides injurious to God - in which there are not severe reflections on his government, and in which opinions are not advanced which give abundant occasion for bitter regret. In a heated argument a man becomes insensibly more concerned for the success of his cause than for the honor of God, and will often advance sentiments even severely reflecting on the divine governmcnt, rather than confess the weakness of his own cause, and yield the point in debate. In such times it is not an inconceivable thing that even good people should be more anxious to maintain their own opinions than to vindicate the cause of God, and would be more willing to express hard sentiments about their Maker than to acknowledge their own defeat. (4) From the chapter before us , we are presented with an interesting fact, such as often occurs. It is this: friends return to us, and become exceedingly kind "after" calamity has passed by. The kindred and acquaintances of Job withdrew when his afflictions were heavy upon him; they returned only with returning prosperity. When afflicted, they lost their interest in him. Many of them, perhaps, had been dependent on him, and when his property was gone, and he could no longer aid them, they disappeared of course. Many of them, perhaps, professed friendship for him "because" he was a man of rank, and property, and honor; and when he was reduced to poverty and wretchedness, they also disappeared of course. Many of them, perhaps, had regarded him as a man of piety; but when these calamities came upon him, in accordance with the common sentiments of the age, they regarded him as a bad man, and they also withdrew from him of course. When there were evidences of returning prosperity, and of the renewed favor of God, these friends and acquaintances again returned. Some of them doubtless came back "because" he was thus restored. "Swallow-friends, that are gone in the winter, will return in the spring, though their friendship is of little value." "Henry." That portion of them who had been sincerely attached to him as a good man, though their confidence in his piety had been shaken by his calamities, now returned, doubtless with sincere hearts, and disposed to do him good. They contributed to his needs; they helped him to begin the world again they were the means of laying the foundation of his future prosperity; and in a time of real need their aid was valuable, and they did all that they could to minister consolation to the man who had been so sorely afflicted. In adversity, it is said, a man will know who are his real friends. If this is true, then this distinguished and holy patriarch had few friends who were truly attached to him, and who were not bound to him by some consideration of selfishness. Probably this is always the case with those who occupy prominent and elevated situations in life. True friendship is oftenest found in humble walks and in lowly vales. (5) We should overcome the unkindness of our friends by praying for them; see , note; , note. This is the true way of meeting harsh reproaches and unkind reflections on our character. Whatever may be the severity with which we are treated by others; whatever charges they may bring against us of hypocrisy or wickedness; however ingenious may be their arguments to prove this, or however cutting their sarcasm and retorts, we should never refuse to pray for them. We should always be willing to seek the blessing of God upon them, and be ready to bear them on our hearts before the throne of mercy. It is one of the privileges of good people thus to pray for their calumniators and slanderers; and one of our highest honors, and it may be the source of our highest joys, is that of being made the instruments of calling down the divine blessing on those who have injured us. It is not that we delight to triumph over them; it is not that we are now proud that "we" have the evidence of divine favor; it is not that we exult that they are humbled, and that we now are exalted; it is that we may be the means of permanent happiness to those who have greatly injured us. (6) The last days of a good man are not unfrequently his best and happiest days. The early part of his life may be harassed with cares; the middle may be filled up with trials; but returning prosperity may smile upon his old age, and his sun go down without, a cloud. His heart may be weaned from the world by his trials; his true friends may have been ascertained by their adhering to him in Rev_erses of fortune, and the favor of God may so crown the evening of his life, that to him, and to all, it shall be evident that he is ripening for glory. God is often pleased also to impart unexpected comforts to his friends in their old age; and though they have suffered much and lost much, and thought that they should never "again see good," yet he often disappoints the expectations of his people, and the most prosperous times come when they thought all their comforts were dead. In the trials through which we pass in life, it is not improper to look forward to brighter and better days, as to be yet possibly our portion in this world; at all events, if we are the friends of God, we may look forward to certain and enduring happiness in the world that is to come. (7) The book, through whose exposition we have now passed, is a most beautiful and invaluable argument. It relates to the most important subject that can come before our minds - the government of God, and the principles on which his administration is conducted. It shows how this appeared to the reflecting people of the earliest times. It shows how their minds were perplexed with it, and what difficulties attended the subject after the most careful observation. It shows how little can be accomplished in removing those difficulties by human reasoning, and how little light the most careful observation, and the most sagacious reflections, can throw on this perplexing subject. Arguments more beautiful, illustrations more happy, sentiments more terse and profound, and views of God more large and comprehensive, than those which occur in this book, can be found in no works of philosophy; nor has the human mind in its own efforts ever gone beyond the reasonings of these sages in casting light on the mysterious ways of God. They brought to the investigation the wisdom collected by their fathers and preserved in proverbs; they brought the results of the long reflection and observation of their own minds; and yet they threw scarce a ray of light on the mysterious subject before them, and at the close of their discussions we feel that the whole question is just as much involved in mystery as ever. So we feel at the end of all the arguments of man without the aid of Rev_elation, on the great subjects pertaining to the divine government over this world. The reasonings of philosophy now are no more satisfactory than were those of Eliphaz, Zophar, and Bildad, and it may be doubted whether, since this book was written, the slightest advance has been made in removing the perplexities on the subject of the divine administration, so beautifully stated in the book of Job. (8) The reasonings in this book show the desirableness and the value of Rev_elation. It is to be remembered that the place which the reasonings in this book should be regarded as occupying, is properly "before" any Rev_elation had been given to people, or before any was recorded. If it is the most ancient book in the world, this is clear; and in the volume of Rev_ealed truth it should be regarded as occupying the first place in the order in which the books of Rev_elation were given to man. As introductory to the whole volume of Rev_elation - for so it should be considered - the book of Job is of inestimable worth and importance. It shows how "little" advance the human mind can make in questions of the deepest importance, and what painful perplexity is left after all the investigations that man can make. It shows what clouds of obscurity rest on the mind, whenever man by himself undertakes to explain and unfold the purposes of Deity. It shows how little philosophy and careful observation can accomplish to explain the mysteries of the divine dealings, and to give the mind solid peace in the contemplation of the various subjects that so much perplex man. There was no better way of showing this than that adopted here. A great and good man falls. His comforts all depart. He sinks to the lowest degree of wretchedness. To explain this, and all kindred subjects, his own mind is taxed to the utmost, and four men of distinguished sagacity and extent of observation are introduced - the representatives of the wisdom of the world - to explain the fact. They adduce all that they had learned by tradition, and all that their own observation had suggested, and all the considerations which reason would suggest to them; but all in vain. They make no advances in the explanation, and the subject at the close is left as dark as when they began. Such an effect, and such a train of discussion, is admirably fitted to prepare the mind to welcome the teachings of Rev_elation, and to be grateful for that volume of Rev_ealed truth which casts such abundant light on the questions that so perplexed these ancient sages. Before the book of Rev_elation was given, it was well to have on record the result of the best efforts which man could make to explain the mysteries of the divine administration. As a specimen of early poetry, and an illustration of the early views of science and the state of the arts, of incomparable beauty and sublimity, also, this book is invaluable. Almost four thousand years have passed away since this patriarch lived, and since the arguments recorded in the book were made and recorded. Men have made great advances since in science and the arts. The highest efforts, probably, of which the human mind is capable, have since been made in the department of poetry, and works have been produced destined certainly to live on to the consummation of all things. But the sublimity and beauty of the poetry in this book stand still unsurpassed, unrivaled. As a mere specimen of composition, apart from all the questions of its theological bearing; as the oldest book in the world; as reflecting the manners, habits, and opinions of an ancient generation; as illustrating more than any other book extant the state of the sciences, the ancient views of astronomy, geology, geography, natural history, and the advances made in the arts, this book has a higher value than can be attached to any other record of the past, and demands the profound attention of those who would make themselves familiar with the history of the race. The theologian should study it as an invaluable introduction to the volume of inspired truth; the humble Christian, to obtain elevated views of God; the philosopher, to see how little the human mind can accomplish on the most important of all subjects without the aid of Rev_elation; the child of sorrow, to learn the lessons of patient submission; the man of science, to know what was understood in the far distant periods of the past; the man of taste, as an incomparable specimen of poetic beauty and sublimity. It will teach invaluable lessons to each advancing generation; and to the end of time true piety and taste will find consolation and pleasure in the study of the Book of Job. God grant that this effort to explain it may contribute to this result. To that God who inclined my heart to engage in the attempt to explain this ancient book, and who has given me health, and strength, and the means to prosecute the study with advantage, I now devote this exposition. I trust it may do good to others; it has been profitable and pleasant to my own soul. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 42:17: Job 5:26; Gen 15:15, Gen 25:8; Deu 6:2; Psa 91:16; Pro 3:16 Next: Psalms Introduction Carl Friedrich Keil and Franz Delitzsch 42:17 17 And Job died, old, and weary of life. In the very same manner Genesis, Gen 25:8, Gen 35:29, records the end of the patriarchs. They died satiated of life; for long life is a gift of God, but neither His greatest nor His final gift. A New Testament poet would have closed the book of Job differently. He would have shown us how, becoming free from his inward conflict of temptation, and being divinely comforted, Job succumbs to his disease, but waves his palm of victory before the throne of God among the innumerable hosts of those who have washed their robes and made them white in the blood of the Lamb. The Old Testament poet, however, could begin his book with a celestial scene, but not end it with the same. True, in some passages, which are like New Testament luminous points in the Old Testament poem, Job dares to believe and to hope that God will indeed acknowledge him after death. But this is a purely individual aspiration of faith - the extreme of hope, which comes forth against the extreme of fear. The unravelment does not correspond to this aspiration. The view of heaven which a Christian poet would have been able to give at the close of the book is only rendered possible by the resurrection and ascension of Christ. So far, what Oehler in his essay on the Old Testament Wisdom (1854, S. 28) says, in opposition to those who think the book of Job is directed against the Mosaic doctrine of retribution, is true: that, on the contrary, the issue of the book sanctions the present life phase of this doctrine anew. But the comfort which this theologically and artistically incomparable book presents to us is substantially none other than that of the New Testament. For the final consolation of every sufferer is not dependent upon the working of good genii in the heavens, but has its seat in God's love, without which even heaven would become a very hell. Therefore the book of Job is also a book of consolation for the New Testament church. From it we learn that we have not only to fight with flesh and blood, but with the prince of this world, and to accomplish our part in the conquest of evil, to which, from Gen 3:15 onwards, the history of the world tends; that faith and avenging justice are absolutely distinct opposites; that the right kind of faith clings to divine love in the midst of the feeling of wrath; that the incomprehensible ways of God always lead to a glorious issue; and that the suffering of the present time is far outweighed by the future glory - a glory not always revealed in this life and visibly future, but the final glory above. The nature of faith, the mystery of the cross, the right practice of the care of souls, - this, and much besides, the church learns from this book, the whole teaching of which can never be thoroughly learned and completely exhausted. John Gill 42:17 So Job died,.... As every man does, though he lived so long, and as Methuselah the oldest man did, Gen 5:27; and though a good man, the best of men die as well as others: so Job died, as a good man, in the Lord, in faith and hope of eternal life and happiness; and so he died in all his outward prosperity and happiness, having great substance and a numerous offspring; being old; as he might be truly called, being two hundred years of age or thereabout: and full of days; lived out all his days, the full term of life in common, and longer than it was usual for men to live. He had a long life to satisfaction, as is promised, Ps 91:16. He lived as long as he desired to live, was quite satisfied with living; not that he loathed life, as he once did, and in that sense he did, and from such principles and with such views as he then had, Job 7:15. But he had enough of life, and was willing to die; and came to his grave, as Eliphaz said, "like a shock of corn in his season", Job 5:26. Adrichomius (b), from certain travellers, speaks of the sepulchre of Job, in the form of a pyramid, in the plains of the land of Uz, to the east of the city Sueta, shown to this day, and had in great honour by Greeks and others; and which is more probable than what some say (c), that his grave is in Constantinople, where there is a gate called Job's gate, from thence: but the Job there buried was a general of the Saracens, who died besieging that city with a numerous army, and was there buried, A. D. 675 (d). There is a fragment at the end of the Septuagint and Arabic versions of this book, said to be translated from a Syriac copy, which gives a very particular account of Job's descent as, "that he dwelt in the land of Ausitis, on the borders of Idumaea and Arabia; that his name was first Jobab; that he married an Arabian woman, and begot a son, whose name was Ennon; that his father was Zare, a son of the sons of Esau; that his mother was Bosorra (or Bosra); and that he was the fifth from Abraham. And these are the kings that reigned in Edom, which country he reigned over; the first was Balac, the son of Beor, the name of whose city was Dennaba; after Balac, Jobab, called Job; after him Asom, who was governor in the country of Theman; after him Adad, the son of Barad, who cut off Midian in the field of Moab, the name of whose city was Gethaim. The friends that came to him (Job) were Eliphaz, of the sons of Esau, the king of the Themanites; Baldad, king of the Sauchseans; and Sophar, king of the Minaeans.'' The substance of this is confirmed by Aristaeus, Philo, and Polyhistor (e), ancient historians. (b) Theatrum Terrae S. p. 93. (c) Juchasin, fol. 9. 2. (d) Schindler. Lexic. Pentaglott. col. 64. (e) Apud Euseb. Praepar. Evangel. l. 9. c. 25. John Wesley 42:17 Full of days - So coming to his grave, as Eliphaz had spoken, like a ripe shock of corn in its season. Robert Jamieson, A. R. Fausset and David Brown 42:17 full of days--fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (Job 5:26; Ps 91:16; Gen 25:8; Gen 35:29). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare Mt 27:52-53, from which it perhaps was derived spuriously.

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Carl Friedrich Keil and Franz Delitzsch

John Gill

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Adam Clarke: Commentary on the Bible - 1831

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Adam Clarke: Commentary on the Bible - 1831

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John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

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Adam Clarke: Commentary on the Bible - 1831

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown