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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateCatholic Public DomainKJV 1900

Job - 3Next >

jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-10. Проклятие Иовом дня и ночи своего рождения. 11-26. Сожаление, зачем ему дана жизнь, и мотивы этого. Matthew Henry: Concise Commentary on the Whole Bible - 1706 "You have heard of the patience of Job," says the apostle, Jam. v. 11. So we have, and of his impatience too. We wondered that a man should be so patient as he was (ch. i. and ii.), but we wonder also that a good man should be so impatient as he is in this chapter, where we find him cursing his day, and, in passion, I. Complaining that he was born, ver. 1-10. II. Complaining that he did not die as soon as he was born, ver. 11-19. III. Complaining that his life was now continued when he was in misery, ver. 20-26. In this it must be owned that Job sinned with his lips, and it is written, not for our imitation, but our admonition, that he who things he stands may take heed lest he fall. Adam Clarke: Commentary on the Bible - 1831 Job curses the day of his birth, and regrets that he ever saw the light,12. Describes the empire of death and its inhabitants,19. Regrets that he is appointed to live in the midst of sorrows, for the calamities which he feared had overtaken him, vv.20-26. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 3:1, Job curses the day and services of his birth; Job 3:13, The ease of death; Job 3:20, He complains of life, because of his anguish. Job 3:1 John Gill INTRODUCTION TO JOB 3 In this chapter we have an account of Job's cursing the day of his birth, and the night of his conception; Job 3:1; first the day, to which he wishes the most extreme darkness, Job 3:4; then the night, to which he wishes the same and that it might be destitute of all joy, and be cursed by others as well as by himself, Job 3:6; The reasons follow, because it did not prevent his coming into the world, and because he died not on it, Job 3:10; which would, as he judged, have been an happiness to him; and this he illustrates by the still and quiet state of the dead, the company they are with, and their freedom from all trouble, oppression, and bondage, Job 3:13; but however, since it was otherwise with him, he desires his life might not be prolonged, and expostulates about the continuance of it, Job 3:20; and this by reason of his present troubles, which were many and great, and came upon him as he feared they would, and which had made him uneasy in his prosperity, Job 3:24.
3:13:1: Եւ ապա ո՛ւր ուրեմն Յոբ եբաց զբերան իւր, եւ անէծ զօրն իւր[9088], [9088] Բազումք. Եւ ապա ուրեմն Յոբ ե՛՛։ 1 Ապա Յոբը դժուարութեամբ բաց արեց բերանը, անիծեց իր ծնուած օրը, 3 Յոբ իր բերանը բացաւ ու իր օրը անիծեց։ Եւ ապա ուր ուրեմն Յոբ եբաց զբերան իւր, եւ անէծ զօրն իւր: 3:1: Եւ ապա ո՛ւր ուրեմն Յոբ եբաց զբերան իւր, եւ անէծ զօրն իւր[9088], [9088] Բազումք. Եւ ապա ուրեմն Յոբ ե՛՛։ 1 Ապա Յոբը դժուարութեամբ բաց արեց բերանը, անիծեց իր ծնուած օրը, 3 Յոբ իր բերանը բացաւ ու իր օրը անիծեց։ zohrab-1805▾ eastern-1994▾ western am▾	3:13:1 После того открыл Иов уста свои и проклял день свой. 3:1 μετὰ μετα with; amid τοῦτο ουτος this; he ἤνοιξεν ανοιγω open up Ιωβ ιωβ Iōb; Iov τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him 3:1 אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֗ן ḵˈēn כֵּן thus פָּתַ֤ח pāṯˈaḥ פתח open אִיֹּוב֙ ʔiyyôv אִיֹּוב Job אֶת־ ʔeṯ- אֵת [object marker] פִּ֔יהוּ pˈîhû פֶּה mouth וַ wa וְ and יְקַלֵּ֖ל yᵊqallˌēl קלל be slight אֶת־ ʔeṯ- אֵת [object marker] יֹומֹֽו׃ פ yômˈô . f יֹום day 3:1. post haec aperuit Iob os suum et maledixit diei suoAfter this, Job opened his mouth, and cursed his day, 3:1. After this, Job opened his mouth and cursed his day, 3:1. After this opened Job his mouth, and cursed his day. 1. After this opened Job his mouth, and cursed his day. 3:1 After this opened Job his mouth, and cursed his day: 3:1 После того открыл Иов уста свои и проклял день свой. 3:1 μετὰ μετα with; amid τοῦτο ουτος this; he ἤνοιξεν ανοιγω open up Ιωβ ιωβ Iōb; Iov τὸ ο the στόμα στομα mouth; edge αὐτοῦ αυτος he; him 3:1 אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֗ן ḵˈēn כֵּן thus פָּתַ֤ח pāṯˈaḥ פתח open אִיֹּוב֙ ʔiyyôv אִיֹּוב Job אֶת־ ʔeṯ- אֵת [object marker] פִּ֔יהוּ pˈîhû פֶּה mouth וַ wa וְ and יְקַלֵּ֖ל yᵊqallˌēl קלל be slight אֶת־ ʔeṯ- אֵת [object marker] יֹומֹֽו׃ פ yômˈô . f יֹום day 3:1. post haec aperuit Iob os suum et maledixit diei suo After this, Job opened his mouth, and cursed his day, 3:1. After this, Job opened his mouth and cursed his day, 3:1. After this opened Job his mouth, and cursed his day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Высказывая в своей первой речи сожаление по поводу своего рождения и желание смерти, - мертвенного пребывания, покоя в шеоле, Иов начинает ее проклятием, - пожеланием зла (2: Цар XVI:7-8; Иер XX:14) дню и ночи своего рождения, послужившим источником, началом стольких бедствий. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 After this opened Job his mouth, and cursed his day. 2 And Job spake, and said, 3 Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. 4 Let that day be darkness; let not God regard it from above, neither let the light shine upon it. 5 Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. 6 As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. 7 Lo, let that night be solitary, let no joyful voice come therein. 8 Let them curse it that curse the day, who are ready to raise up their mourning. 9 Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day: 10 Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. Long was Job's heart hot within him; and, while he was musing, the fire burned, and the more for being stifled and suppressed. At length he spoke with his tongue, but not such a good word as David spoke after a long pause: Lord, make me to know my end, Ps. xxxix. 3, 4. Seven days the prophet Ezekiel sat down astonished with the captives, and then (probably on the sabbath day) the word of the Lord came to him, Ezek. iii. 15, 16. So long Job and his friends sat thinking, but said nothing; they were afraid of speaking what they thought, lest they should grieve him, and he durst not give vent to his thoughts, lest he should offend them. They came to comfort him, but, finding his afflictions very extraordinary, they began to think comfort did not belong to him, suspecting him to be a hypocrite, and therefore they said nothing. But losers think they may have leave to speak, and therefore Job first gives vent to his thoughts. Unless they had been better, it would however have been well if he had kept them to himself. In short, he cursed his day, the day of his birth, wished he had never been born, could not think or speak of his own birth without regret and vexation. Whereas men usually observe the annual return of their birth-day with rejoicing, he looked upon it as the unhappiest day of the year, because the unhappiest of his life, being the inlet into all his woe. Now, I. This was bad enough. The extremity of his trouble and the discomposure of his spirits may excuse it in part, but he can by no means be justified in it. Now he has forgotten the good he was born to, the lean kine have eaten up the fat ones, and he is filled with thoughts of the evil only, and wishes he had never been born. The prophet Jeremiah himself expressed his painful sense of his calamities in language not much unlike this: Woe is me, my mother, that thou hast borne me! Jer. xv. 10. Cursed be the day wherein I was born, Jer. xx. 14, &c. We may suppose that Job in his prosperity had many a time blessed God for the day of his birth, and reckoned it a happy day; yet now he brands it with all possible marks of infamy. When we consider the iniquity in which we were conceived and born we have reason enough to reflect with sorrow and shame upon the day of our birth, and to say that the day of our death, by which we are freed from sin (Rom. vi. 7), is far better. Eccl. vii. 1. But to curse the day of our birth because then we entered upon the calamitous scene of life is to quarrel with the God of nature, to despise the dignity of our being, and to indulge a passion which our own calm and sober thoughts will make us ashamed of. Certainly there is no condition of life a man can be in in this world but he may in it (if it be not his own fault) so honour God, and work out his own salvation, and make sure a happiness for himself in a better world, that he will have no reason at all to wish he had never been born, but a great deal of reason to say that he had his being to good purpose. Yet it must be owned, if there were not another life after this, and divine consolations to support us in the prospect of it, so many are the sorrows and troubles of this that we might sometimes be tempted to say that we were made in vain (Ps. lxxxix. 47), and to wish we had never been. There are those in hell who with good reason wish they had never been born, as Judas, Matt. xxvi. 24. But, on this side hell, there can be no reason for so vain and ungrateful a wish. It was Job's folly and weakness to curse his day. We must say of it, This was his infirmity; but good men have sometimes failed in the exercise of those graces which they have been most eminent for, that we may understand that when they are said to be perfect it is meant that they were upright, not that they were sinless. Lastly, Let us observe it, to the honour of the spiritual life above the natural, that though many have cursed the day of their first birth, never any cursed the day of their new-birth, nor wished they never had had grace, and the Spirit of grace, given them. Those are the most excellent gifts, above life and being itself, and which will never be a burden. II. Yet it was not so bad as Satan promised himself. Job cursed his day, but he did not curse his God--was weary of his life, and would gladly have parted with that, but not weary of his religion; he resolutely cleaves to that, and will never let it go. The dispute between God and Satan concerning Job was not whether Job had his infirmities, and whether he was subject to like passions as we are (that was granted), but whether he was a hypocrite, who secretly hated God, and if he were provoked, would show his hatred; and, upon trial, it proved that he was no such man. Nay, all this may consist with his being a pattern of patience; for, though he did thus speak unadvisedly with his lips, yet both before and after he expressed great submission and resignation to the holy will of God and repented of his impatience; he condemned himself for it, and therefore God did not condemn him, nor must we, but watch the more carefully over ourselves, lest we sin after the similitude of this transgression. 1. The particular expressions which Job used in cursing his day are full of poetical fancy, flame, and rapture, and create as much difficulty to the critics as the thing itself does to the divines: we need not be particular in our observations upon them. When he would express his passionate wish that he had never been, he falls foul upon the day, and wishes, (1.) That earth might forget it: Let it perish (v. 3); let it not be joined to the days of the year, v. 6. "Let it be not only not inserted in the calendar in red letters, as the day of the king's nativity useth to be" (and Job was a king, ch. xxix. 25), "but let it be erased and blotted out, and buried in oblivion. Let not the world know that ever such a man as I was born into it, and lived in it, who am made such a spectacle of misery." (2.) That Heaven might frown upon it: Let not God regard it from above, v. 4. "Every thing is indeed as it is with God; that day is honourable on which he puts honour, and which he distinguishes and crowns with his favour and blessing, as he did the seventh day of the week; but let my birthday never be so honoured; let it be nigro carbone notandus--marked as with a black coal for an evil day by him that determines the times before appointed. The father and fountain of light appointed the greater light to rule the day and the less lights to rule the night; but let that want the benefit of both." [1.] Let that day be darkness (v. 4); and, if the light of the day be darkness, how great is that darkness! how terrible! because then we look for light. Let the gloominess of the day represent Job's condition, whose sun went down at noon. [2.] As for that night too, let it want the benefit of moon and stars, and let darkness seize upon it, thick darkness, darkness that may be felt, which will not befriend the repose of the night by its silence, but rather disturb it with its terrors. (3.) That all joy might forsake it: "Let it be a melancholy night, solitary, and not a merry night of music and dancing. Let no joyful voice come therein (v. 7); let it be a long night, and not see the eye-lids of the morning (v. 9), which bring joy with them." (4.) That all curses might follow it (v. 8): "Let none ever desire to see it, or bid it welcome when it comes, but, on the contrary, let those curse it that curse the day. Whatever day any are tempted to curse, let them at the same time bestow one curse upon my birth-day, particularly those that make it their trade to raise up mourning at funerals with their ditties of lamentation. Let those that curse the day of the death of others in the same breath curse the day of my birth." Or those who are so fierce and daring as to be ready to raise up the Leviathan (for that is the word here), who, being about to strike the whale or crocodile, curse it with the bitterest curse they can invent, hoping by their incantations to weaken it, and so to make themselves master of it. Probably some such custom might there be used, to which our divine poet alludes. "Let it be as odious as the day wherein men bewail the greatest misfortune, or the time wherein they see the most dreadful apparition;" so bishop Patrick, I suppose taking the Leviathan here to signify the devil, as others do, who understand it of the curses used by conjurors and magicians in raising the devil, or when they have raised a devil that they cannot lay. 2. But what is the ground of Job's quarrel with the day and night of his birth? It is because it shut not up the doors of his mother's womb, v. 10. See the folly and madness of a passionate discontent, and how absurdly and extravagantly it talks when the reins are laid on the neck of it. Is this Job, who was so much admired for his wisdom that unto him men gave ear, and kept silence at his counsel, and after his words they spoke not again? ch. xxix. 21, 11. Surely his wisdom failed him, (1.) When he took so much pains to express his desire that he had never been born, which, at the best was a vain wish, for it is impossible to make that which has been not to have been. (2.) When he was so liberal of his curses upon a day and a night that could not be hurt, or made any the worse for his curses. (3.) When he wished a thing so very barbarous to his own mother as that she had not brought him forth when her full time had come, which must inevitably have been her death, and a miserable death. (4.) When he despised the goodness of God to him in giving him a being (such a being, so noble and excellent a life, such a life, so far above that of any other creature in this lower world), and undervalued the gift, as not worth the acceptance, only because transit cum onere--it was clogged with a proviso of trouble, which now at length came upon him, after many years' enjoyment of its pleasures. What a foolish thing it was to wish that his eyes had never seen the light, that so they might not have seen sorrow, which yet he might hope to see through, and beyond which he might see joy! Did Job believe and hope that he should in his flesh see God at the latter day (ch. xix. 26), and yet would he wish he had never had a being capable of such a bliss, only because, for the present, he had sorrow in the flesh? God by his grace arm us against this foolish and hurtful lust of impatience. Adam Clarke: Commentary on the Bible - 1831 3:1: After this opened Job his mouth - After the seven days' mourning was over, there being no prospect of relief, Job is represented as thus cursing the day of his birth. Here the poetic part of the book begins; for most certainly there is nothing in the preceding chapters either in the form or spirit of Hebrew poetry. It is easy indeed to break the sentences into hemistichs; but this does not constitute them poetry: for, although Hebrew poetry is in general in hemistichs, yet it does not follow that the division of narrative into hemistichs must necessarily constitute it poetry. In many cases the Asiatic poets introduce their compositions with prose narrative; and having in this way prepared the reader for what he is to expect, begin their deevans, cassidehs, gazels, etc. This appears to be the plan followed by the author of this book. Those who still think, after examining the structure of those chapters, and comparing them with the undoubted poetic parts of the book, that they also, and the ten concluding verses, are poetry, have my consent, while I take the liberty to believe most decidedly the opposite. Cursed his day - That is, the day of his birth; and thus he gave vent to the agonies of his soul, and the distractions of his mind. His execrations have something in them awfully solemn, tremendously deep, and strikingly sublime. But let us not excuse all the things which he said in his haste, and in the bitterness of his soul, because of his former well established character of patience. He bore all his privations with becoming resignation to the Divine will and providence: but now, feeling himself the subject of continual sufferings, being in heaviness through manifold temptation, and probably having the light of God withdrawn from his mind, as his consolations most undoubtedly were, he regrets that ever he was born; and in a very high strain of impassioned poetry curses his day. We find a similar execration to this in Jeremiah, Jer 20:14-18, and in other places; which, by the way, are no proofs that the one borrowed from the other; but that this was the common mode of Asiatic thinking, speaking, and feeling, on such occasions. Albert Barnes: Notes on the Bible - 1834 3:1: After this - Dr. Good renders this, "at length." It means after the long silence of his friends, and after he saw that there was no prospect of relief or of consolation. Opened Job his mouth - The usual formula in Hebrew to denote thc commencement of a speech; see Mat 5:2. Schultens contends that it means boldness and vehemency of speech, παῤῥησία parrē sia, or an opening of the mouth for the purpose of accusing, expostulating, or complaining; or to begin to utter some sententious, profound, or sublime maxim; and in support of this he appeals to Psa 78:2, ard Pro 8:6. There is probably, however nothing more intended than to begin to speak. It is in accordance with Oriental views, where an act of speaking is regarded as a grave and important matter, and is entered on with much deliberation. Blackwell (Life of Homer, p. 43) remarks that the Turks, Arabs, Hindoos, and the Orientals in general, have little inclination to society and to general conversation, that they seldom speak, and that their speeches are sententious and brief, unless they are much excited. With such men, to make a speech is a serious matter, as is indicated by the manner in which their discourses are commonly introduced: "I will open my mouth," or they "opened the mouth," implying great deliberation and gravity. This phrase occurs often in Homer, Hesiod, Orpheus, and in Virgil (compare Aeneid vi. 75), as well as in the Bible. See Burder, in Rosenmuller's Morgenland, "in loc." And cursed his day - The word rendered "curse" here, קלל qâ lal is different from that used in ; . It is the proper word to denote "to curse." The Syriac adds, "the day in which he was born." A similar expression occurs in Klopstock's Messias, Ges. iii. Wenn nun, aller Kinder beraubt, die verzweifelude Mutter, Wuthend dem Tag. an dem sie gebahr, und gebohren ward, fluchet. "When now of all her children robbed, the desperate mother enraged Curses the day in which she bare, and was borne." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:1: After: Job 1:22, Job 2:10 opened: Job 35:16; Psa 39:2, Psa 39:3, Psa 106:33 cursed: Job 3:3, Job 1:11, Job 2:5, Job 2:9; Jer 20:14, Jer 20:15 his day: That is, the day of his birth. Job 3:2 Carl Friedrich Keil and Franz Delitzsch 3:1 Job's first longer utterance now commences, by which he involved himself in the conflict, which is his seventh temptation or trial. 1, 2 After this Job opened his mouth, and cursed his day. And Job spake, and said. Job 3:2 Job 3:2 consists only of three words, which are separated by Rebia; and ויאמר, although Milel, is vocalized ויּאמר, because the usual form ויּאמר, which always immediately precedes direct narration, is not well suited to close the verse. ענה, signifies to begin to speak from some previous incitement, as the New Testament ἀποκρίνεσθαι (not always = השׁיב) is also sometimes used. (Note: Vid., on this use of ἀποκρίνεσθαι, Quaestio xxi. of the Amphilochia of Photius in Ang. Maji Collectio, i. 229f.) The following utterance of Job, with which the poetic accentuation begins, is analysed by modern critics as follows: Job 3:3-10, Job 3:11-19, Job 3:20-26. Schlottmann calls it three strophes, Hahn three parts, in the first of which delirious cursing of life is expressed; in the second, eager longing for death; in the third, reproachful inquiry after the end of such a life of suffering. In reality they are not strophes. Nevertheless Ebrard is wrong when he maintains that, in general, strophe-structure is as little to be found in the book of Job as in Wallenstein's Monologue. The poetical part of the book of Job is throughout strophic, so far as the nature of the drama admits it. So also even this first speech. Stickel has correctly traced out its divisions; but accidentally, for he has reckoned according to the Masoretic verses. That this is false, he is now fully aware; also Ewald, in his Essay on Strophes in the Book of Job, is almost misled into this groundless reckoning of the strophes according to the Masoretic verses (Jahrb. iii. X. 118, Anm. 3). The strophe-schema of the following speech is as follows: 8. 10. 6. 8. 6. 8. 6. The translation will show how unmistakeably it may be known. In the translation we have followed the complete lines of the original, and their rhythm: the iambic pentameter into which Ebrard, and still earlier Hosse (1849), have translated, disguises the oriental Hebrew poetry of the book with its variegated richness of form in a western uniform, the monotonous impression of which is not, as elsewhere, counter-balanced in the book of Job by the change of external action. After the translation we give the grammatical explanation of each strophe; and at the conclusion of the speech thus translated and explained, its higher exposition, i.e., its artistic importance in the connection of the drama, and its theological importance in relation to the Old and New Testament religion and religious life. Geneva 1599 3:1 After this opened (a) Job his mouth, and (b) cursed his day. (a) The seven days ended, (Job 2:13). (b) Here Job begins to feel his great imperfection in this battle between the spirit and the flesh, (Rom 7:18) and after a manner yields yet in the end he gets victory though he was in the mean time greatly wounded. John Gill 3:1 After this opened Job his mouth,.... order to speak, and began to speak of his troubles and afflictions, and the sense he had of them; for though, this phrase may sometimes signify to speak aloud, clearly and distinctly, and with great freedom and boldness, yet here it seems to design no more than beginning to speak, or breaking silence after it had been long kept: be spake after his first trial and blessed the name of the Lord, and upon his second, and reproved his wife for her foolish speaking; but upon the visit of his three friends, and during the space of seven days, a profound silence was kept by him and them; and when he perceived that they chose not to speak to him, and perhaps his distemper also decreased, and his pain somewhat abated, he broke out into the following expressions: and cursed his day: he did not curse his God, as Satan said he would, and his wife advised him to: nor did he curse his fellow creatures, or his friends, as wicked men in passion are apt to do, nor did he curse himself, as profane persons often do, when any evil befalls them; but he cursed his day; not the day on which his troubles came upon him, for there were more than one, and they were still continued, but the day of his birth, as appears from Job 3:3; and so the Syriac and Arabic versions add here, "in which he was born"; and what is meant by cursing it may be learnt from his own words in the following verses, the substance of which is, that he wished either it had never been, or he had never been born; but since that was impossible, that it might be forgotten, and never observed or had in esteem, but be buried oblivion and obscurity, and be branded with a black mark, as an unhappy day, for ever: the word (s) signifies, he made light of it, and spoke slightly and contemptibly of it; he disesteemed it, yea, detested it, and could not bear to think of it, and desired that it might be disrespected by God and men; so that there is no need of such questions, whether it is in the power of man to curse? and whether it is lawful to curse the creature? and whether a day is capable of a curse? The frame of mind in which Job was when he uttered these words is differently represented; some of the Jewish writers will have it that he denied the providence of God, and thought that all things depended upon the stars, or planets which rule on the day a man is born, and therefore cursed his stars; whereas nothing is more evident than that Job ascribes all that befell him to the purpose and providence of God, Job 23:14; some say he was in the utmost despair, and had no hope of eternal life and salvation, but the contrary to this is clear from Job 13:15; and many think he had lost all patience, for which he was so famous; but if he had, he would not have been so highly spoken of as he is in Jas 5:11; it is true indeed there may be a mixture of weakness with respect to the exercise of that grace at this time, and which may appear in some after expressions of his; yet were it not for these and the like, as we could not have such an idea of his sorrows and afflictions, and of that quick sense and perception he had of them, so neither of his exceeding great patience in enduring them as he did; and, besides, what impatience he was guilty of was not only graciously forgiven, but he through the grace of God was enabled to conquer; and patience had its perfect work in him, and he persevered therein to the end; though after all he is not to be excused of weakness and infirmity, since he is blamed not only by Elihu, but by the Lord himself; yea, Job himself owned his sin and folly, and repented of it, Job 40:4. (s) "Opponitur verbum" "verbo" "significat se pronunciasse diem inglorium", Codurcus. John Wesley 3:1 His day - His birth - day, in vain do some endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God, and severely accuseth himself for them, Job 38:2, Job 40:4, Job 13:3, Job 13:6. And yet he does not proceed so far as to curse God, but makes the devil a liar: but although he does not break forth into direct reproaches of God, yet he makes indirect reflections upon his providence. His curse was sinful, both because it was vain, being applied to a thing, which was not capable of blessing and cursing, and because it cast a blame upon God for bringing that day, and for giving him life on that day. Robert Jamieson, A. R. Fausset and David Brown 3:1 JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19) opened his mouth--The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Ps 78:2). He formally began. cursed his day--the strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.
3:23:2: եւ ասէ. 2 խօսեց ու ասաց. 2 Յոբ խօսեցաւ* ու ըսաւ. ^[33]եւ ասէ: 3:2: եւ ասէ. 2 խօսեց ու ասաց. 2 Յոբ խօսեցաւ* ու ըսաւ. zohrab-1805▾ eastern-1994▾ western am▾	3:23:2 И начал Иов и сказал: 3:2 καὶ και and; even κατηράσατο καταραομαι curse τὴν ο the ἡμέραν ημερα day αὐτοῦ αυτος he; him λέγων λεγω tell; declare 3:2 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 3:2. et locutus estAnd he said: 3:2. and this is what he said: 3:2. And Job spake, and said, 2. And Job answered and said: 3:2 And Job spake, and said: 3:2 И начал Иов и сказал: 3:2 καὶ και and; even κατηράσατο καταραομαι curse τὴν ο the ἡμέραν ημερα day αὐτοῦ αυτος he; him λέγων λεγω tell; declare 3:2 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 3:2. et locutus est And he said: 3:2. and this is what he said: 3:2. And Job spake, and said, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "И сказал", буквально с еврейского - "ответил". Речь Иова, в которой он не признает себя виновным, действительно, является ответом на тайные мысли друзей, убежденных в греховности страдальца. Albert Barnes: Notes on the Bible - 1834 3:2: And Job spake - Margin, as in Hebrew, "answered." The Hebrew word used here ענה ‛ â nâ h "to answer," is often employed when one commences a discourse, even though no question had preceded. It is somewhat in the sense of replying to a subject, or of speaking in a case where a question might appropriately be asked; isa 14:l0 (Hebrew), Zac 3:4; Deu 26:5 (Hebrew), Deu 27:14 (Hebrew). The word "to answer" ἀποκρίνομαι apokrinomai is frequently used in this way in the New Testament; Mat 17:4, Mat 17:17; Mat 28:5; Mar 9:5; Mar 10:51, et al. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:2: spake: Heb. answered, Jdg 18:14 Job 3:3 John Gill 3:2 And Job spake, and said. Or "answered and said" (t), though not a word was spoken to him by his friends; he answered to his own calamity, and to their silence, as Schmidt observes; and this word is sometimes used when nothing goes before, to which the answer is, as many Jewish writers observe, as in Ex 32:27; Jarchi interprets it, "he cried", and so some others (u) render it: from henceforwards to Job 42:6, this book is written in a poetical style, in Hebrew metre as is thought, which at present is pretty much unknown, even to the Jews themselves; some have been of opinion, that the following discourses between Job and his friends were not originally delivered in metre, but were put into this form by the penman or writer of the book; but of this we cannot be certain; in the Targum in the king of Spain's Bible it is, "and Job sung and said". (t) "et respondit", Pagninus, Montanus, Schmidt, Schultens, Michaelis. (u) "Clamavitquo", Mercerus; "nam proloquens", Junius & Tremellius, Piscator. Robert Jamieson, A. R. Fausset and David Brown 3:2 spake--Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold (Jer 20:14). To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.
3:33:3: Կորիցէ՛ օրն յորում ես ծնայ, եւ գիշերն յորում ասացին թէ ահա արո՛ւ։ 3 «Կորչի թող օրն այն, երբ ես ծնուեցի, ու գիշերն էլ, երբ ասացին ինձ, թէ՝ արու մի զաւակ է սաղմնաւորուել: 3 «Կորսուի այն օրը, որուն մէջ ես ծնայ, Այն գիշերը, որուն մէջ ըսին թէ ‘Արու զաւակ մը ծնաւ’։ Կորիցէ օրն յորում ես ծնայ, եւ գիշերն` յորում ասացին թէ` Ահա արու: 3:3: Կորիցէ՛ օրն յորում ես ծնայ, եւ գիշերն յորում ասացին թէ ահա արո՛ւ։ 3 «Կորչի թող օրն այն, երբ ես ծնուեցի, ու գիշերն էլ, երբ ասացին ինձ, թէ՝ արու մի զաւակ է սաղմնաւորուել: 3 «Կորսուի այն օրը, որուն մէջ ես ծնայ, Այն գիշերը, որուն մէջ ըսին թէ ‘Արու զաւակ մը ծնաւ’։ zohrab-1805▾ eastern-1994▾ western am▾	3:33:3 погибни день, в который я родился, и ночь, в которую сказано: зачался человек! 3:3 ἀπόλοιτο απολλυμι destroy; lose ἡ ο the ἡμέρα ημερα day ἐν εν in ᾗ ος who; what ἐγεννήθην γενναω father; born καὶ και and; even ἡ ο the νύξ νυξ night ἐν εν in ᾗ ος who; what εἶπαν επω say; speak ἰδοὺ ιδου see!; here I am ἄρσεν αρσην male 3:3 יֹ֣אבַד yˈōvaḏ אבד perish יֹ֖ום yˌôm יֹום day אִוָּ֣לֶד ʔiwwˈāleḏ ילד bear בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and הַ ha הַ the לַּ֥יְלָה llˌaylā לַיְלָה night אָ֝מַ֗ר ˈʔāmˈar אמר say הֹ֣רָה hˈōrā הרה be pregnant גָֽבֶר׃ ḡˈāver גֶּבֶר vigorous man 3:3. pereat dies in qua natus sum et nox in qua dictum est conceptus est homoLet the day perish wherein I was born, and the night in which it was said: A man child is conceived. 3:3. May the day perish on which I was born, and the night, in which it was said, “A man has been conceived.” 3:3. Let the day perish wherein I was born, and the night [in which] it was said, There is a man child conceived. 3. Let the day perish wherein I was born, and the night which said, There is a man child conceived. 3:3 Let the day perish wherein I was born, and the night [in which] it was said, There is a man child conceived: 3:3 погибни день, в который я родился, и ночь, в которую сказано: зачался человек! 3:3 ἀπόλοιτο απολλυμι destroy; lose ἡ ο the ἡμέρα ημερα day ἐν εν in ᾗ ος who; what ἐγεννήθην γενναω father; born καὶ και and; even ἡ ο the νύξ νυξ night ἐν εν in ᾗ ος who; what εἶπαν επω say; speak ἰδοὺ ιδου see!; here I am ἄρσεν αρσην male 3:3 יֹ֣אבַד yˈōvaḏ אבד perish יֹ֖ום yˌôm יֹום day אִוָּ֣לֶד ʔiwwˈāleḏ ילד bear בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and הַ ha הַ the לַּ֥יְלָה llˌaylā לַיְלָה night אָ֝מַ֗ר ˈʔāmˈar אמר say הֹ֣רָה hˈōrā הרה be pregnant גָֽבֶר׃ ḡˈāver גֶּבֶר vigorous man 3:3. pereat dies in qua natus sum et nox in qua dictum est conceptus est homo Let the day perish wherein I was born, and the night in which it was said: A man child is conceived. 3:3. May the day perish on which I was born, and the night, in which it was said, “A man has been conceived.” 3:3. Let the day perish wherein I was born, and the night [in which] it was said, There is a man child conceived. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4. День состоит в присутствии света; исчезновение последнего ("день тот да будет тьмою", - ст. 4) равносильно гибели дня ("да погибнет день", - ст. 3). Смена тьмы светом, т. е. существование дня установлено самим Богом (Быт I:4); к Нему и обращается с просьбою Иов, чтобы Он не допустил этой смены в число его рождения и тем самым исполнил просьбу о погибели дня. Adam Clarke: Commentary on the Bible - 1831 3:3: There is a man-child conceived - The word הרה harah signifies to conceive; yet here, it seems, it should be taken in the sense of being born, as it is perfectly unlikely that the night of conception should be either distinctly known or published. Albert Barnes: Notes on the Bible - 1834 3:3: Let the day perish - "Perish the day! O that there had never been such a day! Let it be blotted from the memory of man! There is something singularly bold, sublime, and "wild" in this exclamation. It is a burst of feeling where there had been long restraint, and where now it breaks forth in the most vehement and impassioned manner. The word "perish" here יאבד yo'bad expresses the "optative," and indicates strong desire. So the Septuagint, Ἀπόλοιτο Apoloito, "may it perish," or be destroyed; compare . "O that I had given up the ghost." Dr. Good says of this exclamation, "There is nothing that I know of, ia ancient or modern poetry, equal to the entire burst, whether in the wildness and horror of the imprecations. or the terrible sublimity of its imagery." The boldest and most animated of the Hebrew poets have imitated it, and have expressed themselves in almost the same language, in scenes of distress. A remarkably similar expression of feeling is made by Jeremiah. Cursed be the day wherein I was born: Let not the day wherein my mother bare me be blessed! Cursed be the man who brought tidings to my father, saying, "A man child is born unto thee," Making him very glad. Be that man as the cities which yahweh overthrew and repented not! Yea, let him hear the outcry in the morning, And the lamentation at noon day! Jer 20:14-16. The sense of this expression in Job is plain. He wished there never had been such a day, and then he would not have been born. It is impossible to vindicate these expressions in Job and Jeremiah, unless it be on the supposition that it is highly worked poetic language, caused by sorrow so acute that it could not be expressed in prose. We are to remember, however, if this seems to us inconsistent with the existence of true piety, that Job had far less light than we have; that he lived at an early period of the world, when the views of the divine government were obscure, and that he was not sustained by the hopes and promises which the Christian possesses now. What light he had was probably that of tradition, and of the result of careful observation on the course of events. His topics of consolation must have been comparatively few. He had few or no promises to sustain him. He had not had before him, as we have, the example of the patient Redeemer. His faith was not sustained by those strong assurances which we have of the perfect rectitude of the divine government. Before we blame him too severely, we must place ourselves in imagination in his circumstances, and ask what our piety would have done under the trials which afflicted "him." Yet with all allowances, it is not possible to vindicate this language; and while we cannot but admire its force and sublimity, and its unequalled power and boldness in expressing strong passion, we at the same time feel that there was a lack of proper submission and patience. - It is the impassioned language of a man who felt that he could bear no more; and there can be no doubt that it gave to Satan the hope of his anticipated triumph. And the night in which it was said - Dr. Good renders this, "And the night which shouted." Noyes, "And the night which said." So Gesenius and Rosenmuller, "Perish the night which said, a man child is conceived." The Vulgate renders it, "The night in which it was said;" the Septuagint, "That night in which they said." The Chaldee paraphrases the verse, "Perish the day in which I was born, and the angel who presided ever my conception." Scott, quoted by Good, translates it, "The night which hailed the new-born man." The language throughout this imprecation is that in which the night is "personified," and addressed as if it were made glad by the birth of a son. So Schultens says, "Inducitur enim "Nox illa quasi conscia mysterii, et exultans ob spem prolis virilis." Such personifications of day and night are common among the Arabs; see Schultens. It is a representation of day and night as "sympathizing with the joys and sorrows of mankind, and is in the truest vein of Oriental poetry." There is a man child conceived - Hebrew גבר geber - "a man;" compare Joh 16:21. The word "conceived" Dr. Good renders "brought forth" So Herder translates it. The Septuagint, Ἰδοὺ ἄρσεν Idou arsen - "lo, a male" The common translation expresses the true sense of the original. The joy at the birth of a male in Oriental countries is much greater than that at the birth of a female. A remarkable instance of an imprecation on the day of one's birth is found in a Muslim book of modern times, in which the expressions are almost precisely the same as in Job. "Malek er Nasser Daub, prince of some tribes in Palestine, from which however he had been driven, after many adverse fortunes, died in a village near Damascus in the year 1258. When the crusaders had desolated his country, he deplored its misfortunes and his own in a poem, from which Abulfeda (Annals, p. 560) has quoted the following passage: 'O that my mother had remained unmarried all the days of her life! That God had determined no lord or consort for her! O that when he had destined her to an excellent, mild, and wise prince, she had been one of those whom he had created barren; that she might never have known the happy intelligence that she had born a man or woman! Or that when she had carried me under her heart, I had lost my life at my birth; and if I had been born, and had seen the light, that, when the congratulating people hastened on their camels, I had been gathered to my fathers.'" The Greeks and the Romans had their unlucky days (ἡμέραι ἀποφρύδες hē merai apofrudes "dies infausti"); that is, days which were unpropitious, or in which they expected no success in any enterprise or any enjoyment. Tacitus (Annals, xiv. 12) mentions that the Roman Senate, for the purpose of flattering Nero, decreed that the birthday of Agrippina should be regarded as an accursed day; ut dies natalis Agrippinae inter nefastos esset. See Rosenmuller, All. u. neue Morgenland, "in loc" Expressions also similar to those before us, occur in Ovid, particularly in the following passage, "Epist. ad Ibin:" Natus es infelix (ita Dii voluere), nec ulla Commoda nascenti stella, levisve fuit. Lux quoque natalis, ne quid nisi tristo videres, Turpis, et inductis nubibus atra fuit. Sedit in adverso nocturnas culmine bubo, Funereoque graves edidit ore sonos. We have now similar days, which by common superstition are regarded as unlucky or inauspicious. The wish of Job seems to be, that the day of his birth might be regarded as one of those days. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:3: Let the day: That is, as we say, "Let it be blotted out of the calendar." Job 10:18, Job 10:19; Jer 15:10, Jer 20:14, Jer 20:15 Job 3:4 Carl Friedrich Keil and Franz Delitzsch 3:3 3 Perish the day wherein I was born. And the night which said, A man-child is conceived! 4 Let that day become darkness; Let not Eloah ask after it from above, And let not the light shine on it. 5 May darkness and the shadow of death purchase it back; Let a cloud lie upon it; May that which obscures the day terrify it. The curse is against the day of his birth and the night of his conception as recurring yearly, not against the actual first day (Schlottm.), to which the imprecations which follow are not pertinent. Job wishes his birth-day may become dies ater, swallowed up by darkness as into nothing. The elliptical relative clauses, Job 3:3 (Ges. 123, 3; cf. 127, 4, c), become clear from the translation. Transl. the night (לילה with parag. He is masc.) which said, not: in which they said; the night alone was witness of this beginning of the development of a man-child, and made report of it to the High One, to whom it is subordinate. Day emerges from the darkness as Eloah from above (as Job 31:2, Job 31:28), i.e., He who reigns over the changes here below, asks after it; interests Himself in His own (דּרשׁ). Job wishes his birth-day may not rejoice in this. The relations of this his birth-day are darkness and the shadow of death. These are to redeem it, as, according to the right of kinsmen, family property is redeemed when it has got into a stranger's hands. This is the meaning of גּאל (lxx ἐκλάβοι), not = גּעל, inquinent (Targ.). עננה is collective, as נהרה, mass of cloud. Instead of כּמרירי (the Caph of which seems pointed as praepos), we must read with Ewald (157, a), Olshausen, (187, b), and others, כּמרירי, after the form חכליל, darkness, dark flashing (vid., on Ps 10:8), שׁפריר, tapestry, unless we are willing to accept a form of noun without example elsewhere. The word signifies an obscuring, from כּמר, to glow with heat, because the greater the glow the deeper the blackness it leaves behind. All that ever obscures a day is to overtake and render terrible that day. (Note: We may compare here, and further, on, Constance's outburst of despair in King John (3:1 and 3:4). Shakespeare, like Goethe, enriches himself from the book of Job.) Geneva 1599 3:3 Let the day (c) perish wherein I was born, and the night [in which] it was said, There is a man child conceived. (c) Men should not be weary of their life and curse it, because of the infinities that it is subject to, but because they are given to sin and rebellion against God. John Gill 3:3 Let the day perish wherein I was born,.... Here begins Job's form of cursing his day, and which explains what is meant by it; and it may be understood either of the identical day of his birth, and then the sense is, that he wished that had never been, or, in other words, that he had never been born; and though these were impossible, and Job knew it, and therefore such wishes may seem to be in vain, yet Job had a design herein, which was to show the greatness of his afflictions, and the sense he had of them: or else of his birthday, as it returned year after year; and then his meaning is, let it not be kept and observed with any solemnity, with feasting and other expressions of joy, as the birthdays of great personages especially were, and his own very probably had been, since his children's were, Job 1:4; but now he desires it might not be so for the future, but be entirely disregarded; he would have it perish out of his own memory, and out of the memory of others, and even be struck out of the calendar, and not be reckoned with the days of the month and year, Job 3:6; both may be intended, both the very day on which he was born, and the yearly return of it: and the night in which it was said, there is a man child conceived; that is, let that night perish also; he wishes it had not been, or he had not been conceived, or for the future be never mentioned, but eternally forgotten: Job goes back to his conception, as being the spring of his sorrows; for this he knew as well as David, that he was shapen in iniquity, and conceived in sin, see Job 14:4; but rather, since the particular night or time of conception is not ordinarily, easily, and exactly known by women themselves, and much less by men; and more especially it could not be told what sex it was, whether male or female that was conceived, and the tidings of it could not be brought by any; it seems better with Aben Ezra to render the word (w), "there is a man child brought forth", which used to be an occasion of joy, Jn 16:21; and so the word is used to bear or bring forth, 1Chron 4:17; see Jer 20:15; and, according to him, it was a doubt whether Job was born in the day or in the night; but be it which it will, if he was born in the day, he desires it might perish; and if in the night, he wishes the same to that; though the words may be rendered in a beautiful and elegant manner nearer the original, "and the night which said, a man child is conceived" (x); representing, by a prosopopoeia, the night as a person conscious of the conception, as an eyewitness of it, and exulting at it, as Schultens observes. (w) "in lucem editus est vir", Mercerus; "creatus, progenitus", Drusius, so the Targum; "conceptus et natus est vir, vel mas", Michaelis; so Ben Melech. (x) "et nox quae dixit", Mercerus, Gussetius, Schultens. John Wesley 3:3 Let the day - Let the remembrance of that day be utterly lost. Robert Jamieson, A. R. Fausset and David Brown 3:3 the night in which--rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in Job 3:7, and in Ps 19:2. The birth of a male in the East is a matter of joy; often not so of a female.
3:43:4: Խաւարեսցի՛ գիշերն այն, եւ մի՛ խնդրեսցէ զնա Տէր ՚ի վերուստ։ Մի՛ եկեսցէ ՚ի վերայ նորա լոյս[9089]. [9089] Ոմանք. Եւ մի՛ եկեսցէ ՚ի վերայ նորա։ 4 Խաւար թող դառնայ այն գիշերը, եւ Տէրը վերեւից չփնտռի թող այն: 4 Այն օրը խաւար ըլլայ Ու Աստուած չփնտռէ զանիկա վերէն Ու երբեք լոյս չծագի անոր վրայ։ Խաւարեսցի ^[34]գիշերն այն, եւ մի՛ խնդրեսցէ զնա ^[35]Տէր ի վերուստ. մի՛ եկեսցէ ի վերայ նորա լոյս: 3:4: Խաւարեսցի՛ գիշերն այն, եւ մի՛ խնդրեսցէ զնա Տէր ՚ի վերուստ։ Մի՛ եկեսցէ ՚ի վերայ նորա լոյս[9089]. [9089] Ոմանք. Եւ մի՛ եկեսցէ ՚ի վերայ նորա։ 4 Խաւար թող դառնայ այն գիշերը, եւ Տէրը վերեւից չփնտռի թող այն: 4 Այն օրը խաւար ըլլայ Ու Աստուած չփնտռէ զանիկա վերէն Ու երբեք լոյս չծագի անոր վրայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:43:4 День тот да будет тьмою; да не взыщет его Бог свыше, и да не воссияет над ним свет! 3:4 ἡ ο the ἡμέρα ημερα day ἐκείνη εκεινος that εἴη ειμι be σκότος σκοτος dark καὶ και and; even μὴ μη not ἀναζητήσαι αναζητεω seek again αὐτὴν αυτος he; him ὁ ο the κύριος κυριος lord; master ἄνωθεν ανωθεν from above; from upward μηδὲ μηδε while not; nor ἔλθοι ερχομαι come; go εἰς εις into; for αὐτὴν αυτος he; him φέγγος φεγγος brilliance 3:4 הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יְֽהִ֫י yᵊˈhˈî היה be חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness אַֽל־ ʔˈal- אַל not יִדְרְשֵׁ֣הוּ yiḏrᵊšˈēhû דרשׁ inquire אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god מִ mi מִן from מָּ֑עַל mmˈāʕal מַעַל top וְ wᵊ וְ and אַל־ ʔal- אַל not תֹּופַ֖ע tôfˌaʕ יפע shine עָלָ֣יו ʕālˈāʸw עַל upon נְהָרָֽה׃ nᵊhārˈā נְהָרָה light 3:4. dies ille vertatur in tenebras non requirat eum Deus desuper et non inlustret lumineLet that day be turned into darkness, let not God regard it from above, and let not the light shine upon it. 3:4. May that day be turned into darkness, may God not seek it from above, and may light not illuminate it. 3:4. Let that day be darkness; let not God regard it from above, neither let the light shine upon it. 4. Let that day be darkness; let not God regard it from above, neither let the light shine upon it. 3:4 Let that day be darkness; let not God regard it from above, neither let the light shine upon it: 3:4 День тот да будет тьмою; да не взыщет его Бог свыше, и да не воссияет над ним свет! 3:4 ἡ ο the ἡμέρα ημερα day ἐκείνη εκεινος that εἴη ειμι be σκότος σκοτος dark καὶ και and; even μὴ μη not ἀναζητήσαι αναζητεω seek again αὐτὴν αυτος he; him ὁ ο the κύριος κυριος lord; master ἄνωθεν ανωθεν from above; from upward μηδὲ μηδε while not; nor ἔλθοι ερχομαι come; go εἰς εις into; for αὐτὴν αυτος he; him φέγγος φεγγος brilliance 3:4 הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יְֽהִ֫י yᵊˈhˈî היה be חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness אַֽל־ ʔˈal- אַל not יִדְרְשֵׁ֣הוּ yiḏrᵊšˈēhû דרשׁ inquire אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god מִ mi מִן from מָּ֑עַל mmˈāʕal מַעַל top וְ wᵊ וְ and אַל־ ʔal- אַל not תֹּופַ֖ע tôfˌaʕ יפע shine עָלָ֣יו ʕālˈāʸw עַל upon נְהָרָֽה׃ nᵊhārˈā נְהָרָה light 3:4. dies ille vertatur in tenebras non requirat eum Deus desuper et non inlustret lumine Let that day be turned into darkness, let not God regard it from above, and let not the light shine upon it. 3:4. May that day be turned into darkness, may God not seek it from above, and may light not illuminate it. 3:4. Let that day be darkness; let not God regard it from above, neither let the light shine upon it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:4: Let that day be darkness - The meaning is exactly the same with our expression, "Let it be blotted out of the calendar." However distinguished it may have been, as the birthday of a man once celebrated for his possessions, liberality, and piety, let it no longer be thus noted; as he who was thus celebrated is now the sport of adversity, the most impoverished, most afflicted, and most wretched of human beings. Let not God regard it from above - אל ידרשהו al yidreshehu, "Let Him not require it" - let Him not consider it essential to the completion of the days of the year; and therefore he adds, neither let the light shine upon it. If it must be a part of duration, let it not be distinguished by the light of the sun. Albert Barnes: Notes on the Bible - 1834 3:4: Let that day be darkness - Let it not be day; or, O, that it had not been day, that the sun had not risen, and that it had been night. Let not God regard it from above - The word rendered here "regard" דרשׁ dâ rash means properly to seek or inquire after, to ask for or demand. Dr. Good renders it here, "Let not God inclose it," but this meaning is not found in the Hebrew. Noyes renders it literally, "Let not God seek it." Herder, "Let not God inquire after it." The sense may be, either that Job wished the day sunk beneath the horizon, or in the deep waters by which he conceived the earth to be surrounded, and prays that God would not seek it and bring it from its dark abode; or he desired that God would never inquire after it, that it might pass from his remembrance and be forgotten. What we value, we would wish God to remember and bless; what we dislike, we would wish him to forget. This seems to be the idea here. Job hated that day, and he wished all other beings to forget it. He wished it blotted out, so that even God would never inquire after it, but regard it as if it had never been. Neither let the light shine upon it - Let it be utter darkness; let not a ray ever Rev_eal it. It will be seen here that Job first curses "the day." The amplification of the curse with which he commenced in the first part of , continues through -5; and then he returns to the "night," which also (in the latter part of ) he wished to be cursed. His desires in regard to that unhappy night, he expresses in -10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:4: darkness: Exo 10:22, Exo 10:23; Joe 2:2; Amo 5:18; Mat 27:45; Act 27:20; Rev 16:10 God regard: Deu 11:12 Job 3:5 Geneva 1599 3:4 Let that day be darkness; let not God (d) regard it from above, neither let the light shine upon it. (d) Let it be put out of the number of days, and let it not have the sight of the sun to separate it from the night. John Gill 3:4 Let that day be darkness,.... Not only dark, but darkness itself, extremely dark; and which is to be understood not figuratively of the darkness of affliction and calamity; this Job would not wish for, either for himself, who had enough of that, or for others; but literally of gross natural darkness, that was horrible and dreadful, as some (x) render it: this was the reverse of what God said at the creation, "let there be light", Gen 1:3, and there was, and he called it day; but Job wishes his day might be darkness, as the night; either that it had been always dark, and never become day, or in its return be remarkably dark and gloomy: let not God regard it, from above; that is, either God who is above, and on high, the High and Holy One, the Most High God, and who is higher than the highest, and so this is a descriptive character of him; or else this respects the place where he is, the highest heaven, where is his throne, and from whence he looks and takes notice of the sons of men, and of all things done below: and this wish must be understood consistent with his omniscience, who sees and knows all persons and things, even what are done in the dark, and in the darkest days; for the darkness and the light are alike to him; and as consistent with his providence, which is continually exercised about persons and things on earth without any intermission, even on every day in the year; and was it to cease one day, hour, or moment, all would be dissolved, and be thrown into the utmost confusion and disorder: but Job means the smiles of his providence, which he wishes might be restrained on this day; that he would not cause his sun in the heavens to shine out upon it, nor send down gentle and refreshing showers of rain on it; in which sense he is said to care for and regard the land of Canaan, Deut 11:11; where the same word is used as here; or the sense is, let it be so expunged from the days of the year, the when it is sought for, and if even it should be by God himself, let it not be found; or let him not "seek" (y) after it, to do any good upon it: neither let the light shine upon it; the light of the sun, or the morning light, as the Targum, much less the light at noonday; even not the diurnal light, as Schmidt interprets it, in any part of the day: light is God's creature, and very delightful and desirable; the best things, and the most comfortable enjoyments, whether temporal, spiritual, or eternal, are expressed by it; and, on the other hand, a state of darkness is the most uncomfortable, and therefore the worst and most dismal things and states are signified by it. (x) "horrens", Caligo, Schultens. (y) "ne requirat", Montanus, &c. John Wesley 3:4 Darkness - I wish the sun had never risen upon that day, or, which is all one, that it had never been; and whensoever that day returns, I wish it may be black, and gloomy, and uncomfortable. Regard - From heaven, by causing the light of the sun which is in heaven to shine upon it. Robert Jamieson, A. R. Fausset and David Brown 3:4 let not God regard it--rather, more poetically, "seek it out." "Let not God stoop from His bright throne to raise it up from its dark hiding-place." The curse on the day in Job 3:3, is amplified in Job 3:4-5; that on the night, in Job 3:6-10.
3:53:5: ընկալցի՛ զնա խաւար՝ եւ ստուերք մահու. եկեսցէ՛ ՚ի վերայ նորա մէգ[9090]։ [9090] Ոսկան. Եւ ստուեր մահու, եւ եկեսցէ։ 5 Նրա վրայ է՛լ լոյսը չծագի. թող պատեն խաւարն, ստուերները մահուան, ու մէգը իջնի թող նրա վրայ: 5 Խաւարն ու մահուան շուքը իրենց* սեփականացնեն զանիկա, Ամպը ծածկէ զանիկա, Օրուան մթութիւնը վախցնէ զանիկա։ Ընկալցի զնա խաւար եւ ստուեր մահու, եկեսցէ ի վերայ նորա ^[36]մէգ: 3:5: ընկալցի՛ զնա խաւար՝ եւ ստուերք մահու. եկեսցէ՛ ՚ի վերայ նորա մէգ[9090]։ [9090] Ոսկան. Եւ ստուեր մահու, եւ եկեսցէ։ 5 Նրա վրայ է՛լ լոյսը չծագի. թող պատեն խաւարն, ստուերները մահուան, ու մէգը իջնի թող նրա վրայ: 5 Խաւարն ու մահուան շուքը իրենց* սեփականացնեն զանիկա, Ամպը ծածկէ զանիկա, Օրուան մթութիւնը վախցնէ զանիկա։ zohrab-1805▾ eastern-1994▾ western am▾	3:53:5 Да омрачит его тьма и тень смертная, да обложит его туча, да страшатся его, как палящего зноя! 3:5 ἐκλάβοι εκλαμβανω though; while αὐτὴν αυτος he; him σκότος σκοτος dark καὶ και and; even σκιὰ σκια shadow; shade θανάτου θανατος death ἐπέλθοι επερχομαι come on / against ἐπ᾿ επι in; on αὐτὴν αυτος he; him γνόφος γνοφος gloom 3:5 יִגְאָלֻ֡הוּ yiḡʔālˈuhû גאל redeem חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וְ֭ ˈw וְ and צַלְמָוֶת ṣalmāwˌeṯ צַלְמָוֶת darkness תִּשְׁכָּן־ tiškon- שׁכן dwell עָלָ֣יו ʕālˈāʸw עַל upon עֲנָנָ֑ה ʕᵃnānˈā עֲנָנָה rain cloud יְ֝בַעֲתֻ֗הוּ ˈyᵊvaʕᵃṯˈuhû בעת terrify כִּֽמְרִ֥ירֵי kˈimrˌîrê כַּמְרִיר gloom יֹֽום׃ yˈôm יֹום day 3:5. obscurent eum tenebrae et umbra mortis occupet eum caligo et involvatur amaritudineLet darkness, and the shadow of death, cover it, let a mist overspread it, and let it be wrapped up in bitterness. 3:5. Let darkness and the shadow of death obscure it, let a fog overtake it, and let it be enveloped in bitterness. 3:5. Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. 5. Let darkness and the shadow of death claim it for their own; let a cloud dwell upon it; let all that maketh black the day terrify it. 3:5 Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it: 3:5 Да омрачит его тьма и тень смертная, да обложит его туча, да страшатся его, как палящего зноя! 3:5 ἐκλάβοι εκλαμβανω though; while αὐτὴν αυτος he; him σκότος σκοτος dark καὶ και and; even σκιὰ σκια shadow; shade θανάτου θανατος death ἐπέλθοι επερχομαι come on / against ἐπ᾿ επι in; on αὐτὴν αυτος he; him γνόφος γνοφος gloom 3:5 יִגְאָלֻ֡הוּ yiḡʔālˈuhû גאל redeem חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וְ֭ ˈw וְ and צַלְמָוֶת ṣalmāwˌeṯ צַלְמָוֶת darkness תִּשְׁכָּן־ tiškon- שׁכן dwell עָלָ֣יו ʕālˈāʸw עַל upon עֲנָנָ֑ה ʕᵃnānˈā עֲנָנָה rain cloud יְ֝בַעֲתֻ֗הוּ ˈyᵊvaʕᵃṯˈuhû בעת terrify כִּֽמְרִ֥ירֵי kˈimrˌîrê כַּמְרִיר gloom יֹֽום׃ yˈôm יֹום day 3:5. obscurent eum tenebrae et umbra mortis occupet eum caligo et involvatur amaritudine Let darkness, and the shadow of death, cover it, let a mist overspread it, and let it be wrapped up in bitterness. 3:5. Let darkness and the shadow of death obscure it, let a fog overtake it, and let it be enveloped in bitterness. 3:5. Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Усиление мысли ст. 4. Пусть в часы, отведенные для света, царит густой могильный мрак (X:21-22). Adam Clarke: Commentary on the Bible - 1831 3:5: Let darkness and the shadow of death stain it - יגאלהו yigaluhu, "pollute or avenge it," from גאל gaal, to vindicate, avenge, etc.; hence גאל goel, the nearest of kin, whose right it was to redeem an inheritance, and avenge the death of his relative by slaying the murderer. Let this day be pursued, overtaken, and destroyed. Let natural darkness, the total privation of the solar light, rendered still more intense by death's shadow projected over it, seize on and destroy this day, εκλαβοι αυτην, Septuagint; alluding, perhaps, says Mr. Parkhurst, to the avenger of blood seizing the offender. Let a cloud dwell upon it - Let the dymme cloude fall upon it - Coverdale. Let the thickest clouds have there their dwelling-place - let that be the period of time on which they shall constantly rest, and never be dispersed. This seems to be the import of the original, תשכן עליו אננה tishcan alaiv ananah. Let it be the place in which clouds shall be continually gathered together, so as to be the storehouse of the densest vapors, still in the act of being increasingly condensed. Let the blackness of the day terrify it - And let it be lapped in with sorrowe. - Coverdale. This is very expressive: lap signifies to fold up, or envelope any particular thing with fold upon fold, so as to cover it everywhere and secure it in all points. Leaving out the semicolon, we had better translate the whole clause thus: "Let the thickest cloud have its dwelling-place upon it, and let the bitterness of a day fill it with terror." A day similar to that, says the Targum, in which Jeremiah was distressed for the destruction of the house of the sanctuary; or like that in which Jonah was cast into the sea of Tarsis; such a day as that on which some great or national misfortune has happened: probably in allusion to that in which the darkness that might be felt enveloped the whole land of Egypt, and the night in which the destroying angel slew all the first-born in the land. Albert Barnes: Notes on the Bible - 1834 3:5: Let darkness and the shadow of death - The Hebrew word צלמות tsalmâ veth is exceedingly musical and poetical. It is derived from צל tsê l, "a shadow," and מות mâ veth, "death;" and is used to denote the deepest darkness; see the notes at Isa 9:2. It occurs frequently in the sacred Scriptures; compare -22; Psa 23:4; ; ; ; ; ; Amo 5:8; Jer 2:6. It is used to denote the abode of departed spirits, described by Job as "a land of darkness, as darkness itself; of the shadow of death without any order, and where the light is as darkness;" -22. The idea seems to have been, that "death" was a dark and gloomy object that obstructed all light, and threw a baleful shade afar, and that that melancholy shade was thrown afar over the regions of the dead. The sense here is, that Job wished the deepest conceivable darkness to rest upon it. Stain it - Margin, or "challenge." Vulgate, "obscure it." Septuagint, "take or occupy it," Ἐκλάβοι Eklaboi, Dr. Good, "crush it." Noyes, "redeem it." Herder, "seize it." This variety of interpretation has arisen in part from the twofold signification of the word used here, גאל gā'al. The word means either to "redeem," or to "defile," "pollute," "stain." These senses are not very closely connected, and I know not how the one has grown out of the other, unless it be that redemption was accomplishcd with blood, and that the frequent sprinkling of blood on an altar rendered it defiled, or unclean. In one sense, blood thus sprinkled would purify, when it took away sin; in another, it would render an object unclean or polluted. Gesenius says, that the latter signification occurs only in the later Hebrew. If the word here means to "redeem," the sense is, that Job wished darknessto resume its dominion over the day, and rcdeem it to itself, and thus wholly to exclude the light. If the word means to defile or pollute, the sense is, that he desired the death-shade to stain the day wholly black; to take out every ray of light, and to render it wholly obscure. Gesenius renders it in the former sense. The sense which Reiske and Dr. Good give to the word, "crush it," is not found in the Hebrew. The word means to defile, stain, or pollute, in the following places, namely,: it is rendered "pollute" and "polluted" in Mal 1:7, Mal 1:12; Zep 3:1; Lam 4:14; Ezr 2:62; Neh 7:64; "defile" or "defiled" in Isa 59:3; Dan 1:8; Neh 13:29; and "stain" in Isa 63:3. It seems to me that this is the sense here, and that the meaning has been well explained by Schultens, that Job wished that his birthday should be involved in a deep "stain," that it should be covered with clouds and storms, and made dark and dismal. This imprecation referred not only to the day on which he was born, but to each succeeding birthday. Instead of its being on its return a bright and cheerful day, he wished that it might be annually a day of tempests and of terrors; a day so marked that it wouId excite attention as especially gloomy and inauspicious. It was a day whose return conveyed no pleasure to his soul, and which he wished no one to observe with gratitude or joy. Let a cloud dwell upon it - There is, as Dr. Good and others have remarked, much sublimity iu this expression. The Hebrew word rendered "a cloud" עננה ‛ ă nâ nâ h occurs nowhere else in this form. It is the feminine form of the word ענן ‛ â nâ n, "a cloud," and is used "collectively" to denote "clouds;" that is, clouds piled on clouds; clouds "condensed, impacted, heaped together" (Dr. Good), and hence, the gathered tempest, the clouds assembled deep and dark, and ready to burst forth in the fury of a storm. Theodotion renders it συννεφέα sunnefea, "assembled clouds;" and hence, "darkness," The Septuagint renders it γνόφος gnophos, "tempest," or "thick darkness." So Jerome, "caligo." The word rendered "dwell upon it" שׁכן shâ kan, means properly to "settle down," and there to abide or dwell. Perhaps the original notion was that of fixing a tent, and so Schultens renders it, "tentorium figat super eo Nubes," "Let the cloud pitch its tent over it;" rendered by Dr. Good, "The gathered tempest pavilion over it!" "This is an image," says Schultens, "common among the Arabs." The sense is, that Job wished clouds piled on clouds to settle down on the day permanently, to make that day their abode, and to involve it in deep and eternal night. Let the blackness of the day terrify it - Margin, "Or, Let them terrify it as those who have a bitter day." There has been great variety in the interpretation of this passage. Dr. Good renders it, "The blasts of noontide terrify it." Noyes, "Let whatever darkens the day terrify it." Herder, "The blackness of misfortune terrify it." Jerome, Et involvatur amaritudine, "let it be involved in bitterness." The Septuagint, καταραθείη ἡ ἡμέρα katarathein hē hē mera, "let the day be cursed." This variety has arisen from the difficulty of determining the sense of the Hebrew word used here and rendered "blackness," כמרירים kı̂ mrı̂ yrı̂ ym. If it is supposed to be derived from the word כמר kâ mar, to be warm, to be hot, to burn, then it would mean the deadly heats of the day, the dry and sultry blasts which pRev_ail so much in sandy deserts. Some writers suppose that there is a reference here to the poisonous wind Samum or Samiel, which sweeps over those deserts, and which is so much dreaded in the beat of summer. "Men as well as animals are often suffocated with this wind. For during a great heat, a current of air often comes which is still hotter; and when human beings and animals are so exhausted that they almost faint away with the heat, it seems that this little addition quite deprives them of breath. When a man is suffocated with this wind, or when, as they say, his heart is burst blood is said to flow from his nose and ears two hours after his death. The body is said to remain long warm, to swell, to turn blue and green, and if the arm or leg is taken hold of to raise it up, the limb is said to come off." Burder's Oriental customs, No. 176. From the testimony of recent travelers, however, it would seem that the injurious effects of this wind have been greatly exaggerated. If this interpretation be the true one, then Job wished the day of his birth to be frightful and alarming, as when such a poisonous blast should sweep along all day, and render it a day of terror and dread. But this interpretation does not well suit the parallelism. Others, therefore, understand by the word, "obscurations," or whatever darkens the day. Such is the interpretation of Gesenius, Bochart, Noyes, and some others. According to this, the reference is to eclipses or fearful storms which cover the day in darkness. The noun here is not found elsewhere; but the "verb" כמר kâ mar is used in the sense of being black and dark in Lain. v. 10: "Our skin was black like an oven, because of the terrible famine;" or perhaps more literally, "Our skin is scorched as with a furnace, from the burning heat of famine." That which is burned becomes black, and hence, the word may mean that which is dark, obscure, and gloomy. This meaning suits the parallelism, and is a sense which the Hebrew will bear. Another interpretation regards the Hebrew letter כ (k) used as a prefix before the word כמרירים kı̂ mrı̂ yrı̂ ym "bitterness," and then the sense is, "according to the bitterness of the day;" that is, the greatest calamities which can happen to a day. This sense is found in several of the ancient versions, and is adopted by Rosenmuller. To me it seems that the second interpretation proposed best suits the connection, and that the meaning is, that Job wished that everything which could render the day gloomy and obscure might rest upon it. The Chaldee adds here," Let it be as the bitterness of day - the grief with which Jeremiah was afflicted in being cut off from the house of the sanctuary, and Jonah in being cast into the sea of Tarshish." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:5: the shadow: Job 10:21, Job 10:22, Job 16:16, Job 24:17, Job 28:3, Job 38:17; Psa 23:4, Psa 44:19, Psa 107:10, Psa 107:14; Isa 9:2; Jer 2:6, Jer 13:16; Amo 5:8; Mat 4:16; Luk 1:79 stain it: or, challenge it let a cloud: Deu 4:11; Eze 30:3, Eze 34:12; Joe 2:2; Heb 12:18 let the blackness: or, let them terrify it, as those who have a bitter day, Jer 4:28; Amo 8:10 Job 3:6 Geneva 1599 3:5 Let darkness and the (e) shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. (e) That is, most obscure darkness, which makes them afraid of death that they are in it. John Gill 3:5 Let darkness and the shadow of death stain it,.... Let there be such darkness on it as on persons when dying, or in the state of the dead; hence the sorest afflictions, and the state of man in unregeneracy, are compared unto it, Ps 23:4; let there be nothing but foul weather, dirt, and darkness in it, which may make it very uncomfortable and undesirable; some render the word, "let darkness and the shadow of death redeem it" (z), challenge and claim it as their own, and let light have no share or property in it: let a cloud dwell upon it; as on Mount Sinai when the law was given; a thick dark cloud, even an assemblage of clouds, so thick and close together, that they seem but one cloud which cover the whole heavens, and obscure them, and hinder the light of the sun from shining on the earth; and this is wished to abide not for an hour or two, but to continue all the day: let the blackness of the day terrify it; let it be frightful to itself; or rather, let the blackness be such, or the darkness of it such gross darkness, like that as was felt by the Egyptians; that the inhabitants of the earth may be terrified with it, as Moses and the Israelites were at Mount Sinai, at the blackness, tempest, thunders, and lightnings, there seen and heard: as some understand this of black vapours exhaled by the sun, with which the heavens might be filled, so others of sultry weather and scorching heat, which is intolerable: others render the words, "let them terrify it as the bitternesses of the day" (a); either with bitter cursings on it, or through bitter calamities in it; or, "as those who have a bitter (b) day", as in the margin of our Bibles, and in others. (z) "vindicassent", Junius & Tremellius; "vendicent", Cocceius; "vindicent", Schultens. (a) "tanquam amaritudines dici", Schmidt, Michaelis; "velut amarulenta diei", Schultens; so the Targum. (b) "Velut amari diei", Mercerus; "tanquam amari diei", Montanus. John Wesley 3:5 Death - A black and dark shadow like that of the place of the dead, which is a land of darkness. Slain - Take away its beauty and glory. Terrify - That is, men in it. Let it be always observed as a frightful and dismal day. Robert Jamieson, A. R. Fausset and David Brown 3:5 Let . . . the shadow of death--("deepest darkness," Is 9:2). stain it--This is a later sense of the verb [GESENIUS]; better the old and more poetic idea, "Let darkness (the ancient night of chaotic gloom) resume its rights over light (Gen 1:2), and claim that day as its own." a cloud--collectively, a gathered mass of dark clouds. the blackness of the day terrify it--literally, "the obscurations"; whatever darkens the day [GESENIUS]. The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. UMBREIT explains it as "magical incantations that darken the day," forming the climax to the previous clauses; Job 3:8 speaks of "cursers of the day" similarly. But the former view is simpler. Others refer it to the poisonous simoom wind.
3:63:6: Անիծեա՛լ լիցի օրն այն եւ գիշերն, եւ տարցի՛ զնա խաւար. մի՛ եղիցի յաւուրս տարւոյ, եւ մի՛ թուեսցի յաւուրս ամսոց։ 6 Անիծեալ լինի այն օրն, գիշերն էլ. խաւարը տանի: Չլինի թող այն՝ տարուայ օրերում, ու չթուարկուի նաեւ օրերում այն ամիսների: 6 Այն գիշերը մառախուղը պաշարէ. Անիկա տարուան օրերուն հետ չմիաւորուիՈւ ամիսներուն մէջ չհամրուի։ Անիծեալ լիցի օրն այն եւ գիշերն, եւ տարցի զնա`` խաւար. մի՛ եղիցի յաւուրս տարւոյ, եւ մի՛ թուեսցի յաւուրս ամսոց: 3:6: Անիծեա՛լ լիցի օրն այն եւ գիշերն, եւ տարցի՛ զնա խաւար. մի՛ եղիցի յաւուրս տարւոյ, եւ մի՛ թուեսցի յաւուրս ամսոց։ 6 Անիծեալ լինի այն օրն, գիշերն էլ. խաւարը տանի: Չլինի թող այն՝ տարուայ օրերում, ու չթուարկուի նաեւ օրերում այն ամիսների: 6 Այն գիշերը մառախուղը պաշարէ. Անիկա տարուան օրերուն հետ չմիաւորուիՈւ ամիսներուն մէջ չհամրուի։ zohrab-1805▾ eastern-1994▾ western am▾	3:63:6 Ночь та, да обладает ею мрак, да не сочтется она в днях года, да не войдет в число месяцев! 3:6 καταραθείη καταραομαι curse ἡ ο the ἡμέρα ημερα day καὶ και and; even ἡ ο the νὺξ νυξ night ἐκείνη εκεινος that ἀπενέγκαιτο αποφερω carry away / off αὐτὴν αυτος he; him σκότος σκοτος dark μὴ μη not εἴη ειμι be εἰς εις into; for ἡμέρας ημερα day ἐνιαυτοῦ ενιαυτος cycle; period μηδὲ μηδε while not; nor ἀριθμηθείη αριθμεω number εἰς εις into; for ἡμέρας ημερα day μηνῶν μην.1 month 3:6 הַ ha הַ the לַּ֥יְלָה llˌaylā לַיְלָה night הַ ha הַ the הוּא֮ hû הוּא he יִקָּחֵ֪ה֫וּ yiqqāḥˈēhˈû לקח take אֹ֥פֶל ʔˌōfel אֹפֶל darkness אַל־ ʔal- אַל not יִ֭חַדְּ ˈyiḥad חדה rejoice בִּ bi בְּ in ימֵ֣י ymˈê יֹום day שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in מִסְפַּ֥ר mispˌar מִסְפָּר number יְ֝רָחִ֗ים ˈyrāḥˈîm יֶרַח month אַל־ ʔal- אַל not יָבֹֽא׃ yāvˈō בוא come 3:6. noctem illam tenebrosus turbo possideat non conputetur in diebus anni nec numeretur in mensibusLet a darksome whirlwind seize upon that night, let it not be counted in the days of the year, nor numbered in the months. 3:6. Let a whirlwind of darkness take hold of that night, let it not be counted in the days of the year, nor numbered in the months. 3:6. [As for] that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. 6. As for that night, let thick darkness seize upon it: let it not rejoice among the days of the year; let it not come into the number of the months. 3:6 As [for] that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months: 3:6 Ночь та, да обладает ею мрак, да не сочтется она в днях года, да не войдет в число месяцев! 3:6 καταραθείη καταραομαι curse ἡ ο the ἡμέρα ημερα day καὶ και and; even ἡ ο the νὺξ νυξ night ἐκείνη εκεινος that ἀπενέγκαιτο αποφερω carry away / off αὐτὴν αυτος he; him σκότος σκοτος dark μὴ μη not εἴη ειμι be εἰς εις into; for ἡμέρας ημερα day ἐνιαυτοῦ ενιαυτος cycle; period μηδὲ μηδε while not; nor ἀριθμηθείη αριθμεω number εἰς εις into; for ἡμέρας ημερα day μηνῶν μην.1 month 3:6 הַ ha הַ the לַּ֥יְלָה llˌaylā לַיְלָה night הַ ha הַ the הוּא֮ hû הוּא he יִקָּחֵ֪ה֫וּ yiqqāḥˈēhˈû לקח take אֹ֥פֶל ʔˌōfel אֹפֶל darkness אַל־ ʔal- אַל not יִ֭חַדְּ ˈyiḥad חדה rejoice בִּ bi בְּ in ימֵ֣י ymˈê יֹום day שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in מִסְפַּ֥ר mispˌar מִסְפָּר number יְ֝רָחִ֗ים ˈyrāḥˈîm יֶרַח month אַל־ ʔal- אַל not יָבֹֽא׃ yāvˈō בוא come 3:6. noctem illam tenebrosus turbo possideat non conputetur in diebus anni nec numeretur in mensibus Let a darksome whirlwind seize upon that night, let it not be counted in the days of the year, nor numbered in the months. 3:6. Let a whirlwind of darkness take hold of that night, let it not be counted in the days of the year, nor numbered in the months. 3:6. [As for] that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 6. Ночь рождения Иова не должна перейти в день; господствующий в продолжение ее мрак пусть не сменяется светом. И так как ночь составляет известное число в соединении с днем, то сама по себе, взятая отдельно от дня, в него не перешедшая, она не может войти ни в состав чисел года, ни месяца. Adam Clarke: Commentary on the Bible - 1831 3:6: As for that night, let darkness seize upon it - I think the Targum has hit the sense of this whole verse: "Let darkness seize upon that night; let it not be reckoned among the annual festivals; in the number of the months of the calendar let it not be computed." Some understand the word אפל ophel as signifying a dark storm; hence the Vulgate, tenebrosus turbo, "a dark whirlwind." And hence Coverdale, Let the darck storme overcome that night, let it not be reckoned amonge the dayes off the yeare, nor counted in the monethes. Every thing is here personified; day, night, darkness, shadow of death, cloud, etc.; and the same idea of the total extinction of that portion of time, or its being rendered ominous and portentous, is pursued through all these verses, from the third to the ninth, inclusive. The imagery is diversified, the expressions varied, but the idea is the same. Albert Barnes: Notes on the Bible - 1834 3:6: As for "that night." Job, having cursed the day, proceeds to utter a malediction on the "night" also; see . This malediction extends to . Let darkness seize upon it - Hebrew, Let it take it. Let deep and horrid darkness seize it as its own. Let no star arise upon it; let it be unbroken and uninterrupted gloom. The word "darkness," however, does not quite express the force of the original. The word used here אפל 'ô phel is poetic, and denotes darkness more intense than is denoted by the word which is usually rendered "darkness" השׁך chô shek. It is a darkness accompanied with clouds and with a tempest. Herder understands it as meaning, that darkness should seize upon that night and bear it away, so that it should not be joined to the months of the year. So the Chaldee. But the true sense is, that Job wished so deep darkness to possess it, that no star would rise upon it; no light whatever be seen. A night like this Seneca beautifully describes in Agamemnon, verses 465ff: Nox prima coeltum sparserat stellis, Cum subito luna conditur, stellae cadunt; In astra pontus tollitur, et coelum petit. Nec una nox est, densa tenebras obruit Caligo, et Omni luce subducta, fretum Coelumque miscet ... Premunt tenebrae lumina, et dirae stygis Inferna nox est. Let it not be joined unto the days of the year - Margin, "rejoice among." So Good and Noyes render it. The word used here יחד yı̂ chad, according to the present pointing, is the apocopated future of חדה chā dâ h, "to rejoice, to be glad." If the pointing were different יחד yâ chad it would be the future of יחד yachad, to be one; to be united, or joined to. The Masoretic points are of no authority, and the interpretation which supposes that the word means here to exult or rejoice, is more poetical and beautiful. It is then a representation of the days of the year as rejoicing together, and a wish is expressed that "that" night might never be allowed to partake of the general joy while the months rolled around. In this interpretation Rosenmuller and Gesenius concur. Dodwell supposes that there is an allusion to a custom among the ancients, by which inauspicious days were stricken from the calendar, and their place supplied by intercalary days. But there is no evidence of the existence of snell a custom in the time of Job. Let it not come etc - Let it never be reckoned among the days which go to make up the number of the months. Let there be always a blank there; let its place always be lacking. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:6: let it not be joined unto the days: or, let it not rejoice among the days Job 3:7 Carl Friedrich Keil and Franz Delitzsch 3:6 6 That night! let darkness seize upon it; Let it not rejoice among the days of the year; Let it not come into the number of the month. 7 Lo! let that night become barren; Let no sound of gladness come to it. 8 Let those who curse the day curse it, Who are skilled in stirring up leviathan. 9 Let the stars of its early twilight be darkened; Let it long for light and there be none; And let it not refresh itself with eyelids of the dawn. Darkness is so to seize it, and so completely swallow it up, that it shall not be possible for it to pass into the light of day. It is not to become a day, to be reckoned as belonging to the days of the year and rejoice in the light thereof. יחדּ, for יחדּ, fut. Kal from חדה (Ex 18:9), with Dagesh lene retained, and a helping Pathach (vid., Ges. 75, rem. 3, d); the reverse of the passage Gen 49:6, where יחד, from יחד, uniat se, is found. It is to become barren, גּלמוּד, so that no human being shall ever be conceived and born, and greeted joyfully in it. (Note: Fries understands רננה, song of the spheres (concentum coeli, Job 38:37, Vulg.); but this Hellenic conception is without support in holy Scripture.) "Those who curse days" are magicians who know how to change days into dies infausti by their incantations. According to vulgar superstition, from which the imagery of Job 3:8 is borrowed, there was a special art of exciting the dragon, which is the enemy of sun and moon, against them both, so that, by its devouring them, total darkness prevails. The dragon is called in Hindu râhu; the Chinese, and also the natives of Algeria, even at the present day make a wild tumult with drums and copper vessels when an eclipse of the sun or moon occurs, until the dragon will release his prey. (Note: On the dragon rhu, that swallows up sun and moon, vid., Pott, in the Hallische Lit. Zeitschr. 1849, No. 199; on the custom of the Chinese, Kuffer, Das chinesische Volk, S. 123. A similar custom among the natives of Algeria I have read of in a newspaper (1856). Moreover, the clouds which conceal the sky the Indians represent as a serpent. It is ahi, the cloud-serpent, which Indra chases away when he divides the clouds with his lightning. Vid., Westergaard in Weber's Indischer Zeitschr. 1855, S. 417.) Job wishes that this monster may swallow up the sun of his birth-day. If the night in which he was conceived or born is to become day, then let the stars of its twilight (i.e., the stars which, as messengers of the morning, twinkle through the twilight of dawn) become dark. It is to remain for ever dark, never behold with delight the eyelids of the dawn. בּ ראה, to regale one's self with the sight of anything, refresh one's self. When the first rays of morning shoot up in the eastern sky, then the dawn raises its eyelids; they are in Sophocles's Antigone, 103, χρυσέης ἡμέρας βλέφαρον, the eyelid of the golden day, and therefore of the sun, the great eye. John Gill 3:6 As for that night,.... The night of conception; Job imprecated evils on the day he was born, now on the night he was conceived in, the returns of it: let darkness seize upon it; let it not only he deprived of the light of the moon and stars, but let an horrible darkness seize upon it, that it may be an uncommon and a terrible one: let it not be joined unto the days of the year; the solar year, and make one of them; or, "let it not be one among them" (c), let it come into no account, and when it is sought for, let it not appear, but be found wanting; "or let it not joy" or "rejoice among the days of the year" (d), as Jarchi, Aben Ezra, and others interpret it, or be a joyful one, or anything joyful done or enjoyed in it: let it not come into the number of the months; meaning not the intercalated months, as Sephorno, nor the feasts of the new moon, as others, but let it not serve to make up a month, which consists of so many days and nights, according to the course of the moon; the sense both of this and the former clause is, let it be struck out of the calendar. (c) "non sit una inter dies", Pagninus; "ne adunatur in diebus", Montanus. (d) "Ne fuisset gavisa", Junius & Tremellius; "ne gaudeat", Vatablus, Beza, Mercerus, Piscator, Drusius, Broughton, Cocceius, Schmidt, Schultens, Michaelis. John Wesley 3:6 Darkness - Constant and extraordinary darkness, without the least glimmering of light from the moon or stars. Be joined - Reckoned as one, or a part of one of them. Robert Jamieson, A. R. Fausset and David Brown 3:6 seize upon it--as its prey, that is, utterly dissolve it. joined unto the days of the year--rather, by poetic personification, "Let it not rejoice in the circle of days and nights and months, which form the circle of years."
3:73:7: Այլ գիշերն այն եղիցի՛ ՚ի ցա՛ւս, եւ մի՛ եկեսցէ ՚ի վերայ նորա ուրախութիւն եւ մի ցնծութիւն[9091]։ [9091] Ոմանք. Ուրախութիւն եւ ցնծութիւն։ 7 Այլ գիշերը այն լինի ցաւերում, եւ թող չայցելեն նրան խնդութիւն, ոչ էլ ցնծութիւն: 7 Ահա այն գիշերը թող ամայի մնայ Ու անոր մէջ ուրախութեան ձայն չմտնէ։ Այլ գիշերն այն եղիցի ^[37]ի ցաւս, եւ մի՛ եկեսցէ ի վերայ նորա ուրախութիւն եւ ցնծութիւն: 3:7: Այլ գիշերն այն եղիցի՛ ՚ի ցա՛ւս, եւ մի՛ եկեսցէ ՚ի վերայ նորա ուրախութիւն եւ մի ցնծութիւն[9091]։ [9091] Ոմանք. Ուրախութիւն եւ ցնծութիւն։ 7 Այլ գիշերը այն լինի ցաւերում, եւ թող չայցելեն նրան խնդութիւն, ոչ էլ ցնծութիւն: 7 Ահա այն գիշերը թող ամայի մնայ Ու անոր մէջ ուրախութեան ձայն չմտնէ։ zohrab-1805▾ eastern-1994▾ western am▾	3:73:7 О! ночь та да будет она безлюдна; да не войдет в нее веселье! 3:7 ἀλλὰ αλλα but ἡ ο the νὺξ νυξ night ἐκείνη εκεινος that εἴη ειμι be ὀδύνη οδυνη pain καὶ και and; even μὴ μη not ἔλθοι ερχομαι come; go ἐπ᾿ επι in; on αὐτὴν αυτος he; him εὐφροσύνη ευφροσυνη celebration μηδὲ μηδε while not; nor χαρμονή χαρμονη joy 3:7 הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ֭ ˈha הַ the הוּא hû הוּא he יְהִ֣י yᵊhˈî היה be גַלְמ֑וּד ḡalmˈûḏ גַּלְמוּד barren אַל־ ʔal- אַל not תָּבֹ֖א tāvˌō בוא come רְנָנָ֣ה rᵊnānˈā רְנָנָה cry of joy בֹֽו׃ vˈô בְּ in 3:7. sit nox illa solitaria nec laude dignaLet that night be solitary, and not worthy of praise. 3:7. May that night be alone and unworthy of praise. 3:7. Lo, let that night be solitary, let no joyful voice come therein. 7. Lo, let that night be barren; let no joyful voice come therein. 3:7 Lo, let that night be solitary, let no joyful voice come therein: 3:7 О! ночь та да будет она безлюдна; да не войдет в нее веселье! 3:7 ἀλλὰ αλλα but ἡ ο the νὺξ νυξ night ἐκείνη εκεινος that εἴη ειμι be ὀδύνη οδυνη pain καὶ και and; even μὴ μη not ἔλθοι ερχομαι come; go ἐπ᾿ επι in; on αὐτὴν αυτος he; him εὐφροσύνη ευφροσυνη celebration μηδὲ μηδε while not; nor χαρμονή χαρμονη joy 3:7 הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ֭ ˈha הַ the הוּא hû הוּא he יְהִ֣י yᵊhˈî היה be גַלְמ֑וּד ḡalmˈûḏ גַּלְמוּד barren אַל־ ʔal- אַל not תָּבֹ֖א tāvˌō בוא come רְנָנָ֣ה rᵊnānˈā רְנָנָה cry of joy בֹֽו׃ vˈô בְּ in 3:7. sit nox illa solitaria nec laude digna Let that night be solitary, and not worthy of praise. 3:7. May that night be alone and unworthy of praise. 3:7. Lo, let that night be solitary, let no joyful voice come therein. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. Несчастная для Иова, она не должна быть временем рождения ("бесплодна") и кого-нибудь другого, он будет несчастен, подобно ему, Иову. Под условием исполнения данного желания в ночь его рождения не будет радости, которою сопровождается появление на свет человека (Ин XVI:21). Adam Clarke: Commentary on the Bible - 1831 3:7: Lo, let that night be solitary - The word הנה hinneh, behold, or lo, is wanting in one of De Rossi's MSS., nor is it expressed in the Septuagint, Vulgate, Syriac, or Arabic. The word גלמוד galmud, which we translate solitary, is properly Arabic. From ghalama or jalama, signifying to cut off, make bare, amputate, comes jalmud, a rock, a great stone; and jalameedet, weight, a burden, trouble, from which we may gather Job's meaning: "Let that night be grievous, oppressive, as destitute of good as a bare rock is of verdure." The Targum gives the sense, In that night let there be tribulation. Let no joyful voice come therein - Let there be no choirs of singers; no pleasant music heard; no dancing or merriment. The word רננה renanah signifies any brisk movement, such as the vibration of the rays of light, or the brisk modulation of the voice in a cheerful ditty. The Targum has, Let not the crowing of the rural or wild cock resound in it. Let all work be intermitted; let there be no sportive exercises, and let all animals be totally silent. Albert Barnes: Notes on the Bible - 1834 3:7: Lo, let that night be solitary - Dr. Good, "O! that night! Let it be a barren rock!" Noyes, "O let that night be unfruitful!" Herder, "Let that night be set apart by itself." The Hebrew word used here גלמוּד galmû d means properly "hard;" then sterile, barren, as of a hard and rocky soil. It does not mean properly solitary, but that which is unproductive and unfruitful. It is used of a woman who is barren, Isa 49:21, and also of that which is lean, famished, emaciated with hunger; ; . According to this it means that that should be a night in which none would be born - a night of loneliness and desolation. According to Jerome, it means that the night should be solitary, lonely, and gloomy; a night in which no one would venture forth to make a journey, and in which none would come together to rejoice. Thus interpreted the night would resemble that which is so beautifully describe by Virgil, Aeneid vi. 268: Ibant obscuri sola sub nocte per umbras, Perque domos Ditis vacuas et inania regna. It is probable, however, that the former is the correct interpretation. Let no joyful voice come therein - Let there be no sound of praise and rejoicing. The Chaldee paraphrases this," Let not the crowing of a cock be heard in it." The sense of the whole is, that Job wished that night to be wholly desolate. He wished there might be no assembling for amusement, congratulation, or praise, no marriage festivals, and no rejoicing at the birth of children; he would have it as noiseless, solitary, and sad, as if all animals and human beings were dead, and no voice were heard. It was a night hateful to him, and he would have it in no way remembered. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:7: solitary: Isa 13:20-22, Isa 24:8; Jer 7:34; Rev 18:22, Rev 18:23 Job 3:8 John Gill 3:7 Lo, let that night be solitary,.... Let there be no company for journeys, or doing any business; no meetings of friends, neighbours, or relations on it, for refreshment, pleasure, and recreation, after the business of the day is over, as is frequently done; let there be no associations of this kind, or any other: in the night it was usual to have feasts on various accounts, and especially on account of marriage; but now let there be none, let there be as profound a silence as if all creatures, men and beasts, were dead, and removed from off the face of the earth, and nothing to be heard and seen on it: or, "let it be barren" or "desolate" (e), so R. Simeon bar Tzemach interprets it, and refers to Is 49:21; that is, let no children be born in it, and so no occasion for any joy on that account, as follows; let it be as barren as a flint (f): let no joyful voice come therein; which some even carry to the nocturnal singing of saints in private or in public assemblies, and to the songs of angels, those morning stars in heaven; but it seems rather to design natural or civil joy, or singing on civil accounts; as on account of marriage, and particularly on account of the birth of a child, and especially his own birth, and even any expressions of joy on any account; and that there might not be so much as the crowing of a cock heard, as the Targum has it. (e) "orba", Syr. "desolata", Ar. "vasta", Schmidt. (f) "Sterilis", Schultens; "effoetus", apud Arab. in ib. See Hottinger. Smegma Orientale, l. 1. c. 7. p. 136. Robert Jamieson, A. R. Fausset and David Brown 3:7 solitary--rather, "unfruitful." "Would that it had not given birth to me."
3:83:8: Այլ նզովեսցէ՛ զնա որ նզովելոցն է զօրն զայն. որ զբռա՛մբ ածելոցն իսկ է զմեծ վիշապն։ 8 Նզովի թող նա, ով պիտ անիծի օրն այն, ով ձեռքն իր գցի վիշապին: 8 Օրը անիծողները թող անիծեն զանիկա, Որոնք պատրաստ են վիշապը* արթնցնելու։ ^[38]Այլ նզովեսցէ զնա որ նզովելոցն է զօրն զայն, որ զբռամբ ածելոցն իսկ է`` զմեծ վիշապն: 3:8: Այլ նզովեսցէ՛ զնա որ նզովելոցն է զօրն զայն. որ զբռա՛մբ ածելոցն իսկ է զմեծ վիշապն։ 8 Նզովի թող նա, ով պիտ անիծի օրն այն, ով ձեռքն իր գցի վիշապին: 8 Օրը անիծողները թող անիծեն զանիկա, Որոնք պատրաստ են վիշապը* արթնցնելու։ zohrab-1805▾ eastern-1994▾ western am▾	3:83:8 Да проклянут ее проклинающие день, способные разбудить левиафана! 3:8 ἀλλὰ αλλα but καταράσαιτο καταραομαι curse αὐτὴν αυτος he; him ὁ ο the καταρώμενος καταραομαι curse τὴν ο the ἡμέραν ημερα day ἐκείνην εκεινος that ὁ ο the μέλλων μελλω about to; impending τὸ ο the μέγα μεγας great; loud κῆτος κητος sea monster χειρώσασθαι χειροομαι subdue; attack 3:8 יִקְּבֻ֥הוּ yiqqᵊvˌuhû קבב curse אֹרְרֵי־ ʔōrᵊrê- ארר curse יֹ֑ום yˈôm יֹום day הָ֝ ˈhā הַ the עֲתִידִ֗ים ʕᵃṯîḏˈîm עָתִיד ready עֹרֵ֥ר ʕōrˌēr עור be awake לִוְיָתָֽן׃ liwyāṯˈān לִוְיָתָן leviathan 3:8. maledicant ei qui maledicunt diei qui parati sunt suscitare LeviathanLet them curse it who curse the day, who are ready to raise up a leviathan: 3:8. May they curse it, who curse the day, who are prepared to awaken a leviathan. 3:8. Let them curse it that curse the day, who are ready to raise up their mourning. 8. Let them curse it that curse the day, who are ready to rouse up leviathan. 3:8 Let them curse it that curse the day, who are ready to raise up their mourning: 3:8 Да проклянут ее проклинающие день, способные разбудить левиафана! 3:8 ἀλλὰ αλλα but καταράσαιτο καταραομαι curse αὐτὴν αυτος he; him ὁ ο the καταρώμενος καταραομαι curse τὴν ο the ἡμέραν ημερα day ἐκείνην εκεινος that ὁ ο the μέλλων μελλω about to; impending τὸ ο the μέγα μεγας great; loud κῆτος κητος sea monster χειρώσασθαι χειροομαι subdue; attack 3:8 יִקְּבֻ֥הוּ yiqqᵊvˌuhû קבב curse אֹרְרֵי־ ʔōrᵊrê- ארר curse יֹ֑ום yˈôm יֹום day הָ֝ ˈhā הַ the עֲתִידִ֗ים ʕᵃṯîḏˈîm עָתִיד ready עֹרֵ֥ר ʕōrˌēr עור be awake לִוְיָתָֽן׃ liwyāṯˈān לִוְיָתָן leviathan 3:8. maledicant ei qui maledicunt diei qui parati sunt suscitare Leviathan Let them curse it who curse the day, who are ready to raise up a leviathan: 3:8. May they curse it, who curse the day, who are prepared to awaken a leviathan. 3:8. Let them curse it that curse the day, who are ready to raise up their mourning. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. Исполнению желания Иова могут помочь заклинатели, способные своею силою разбудить левиафана. Употребляемое в Библии для обозначения страшных пресмыкающихся (Пс LXXIII:14; CIII:26; Ис XXVII:1), выражение "левиафан" указывает, как думают, в настоящем случае на враждебное солнцу и луне созвездие, поглощающее их, благодаря, между прочим, чарам заклинателей, и тем производящее затмение. Отсутствие библейских указаний на существование среди евреев веры в такое созвездие не говорит против возможности приведенного объяснения: автор мог пользоваться не отмеченным в Библии народным поверьем. У других народов - китайцев и индийцев - оно существовало. Adam Clarke: Commentary on the Bible - 1831 3:8: Let them curse it that curse the day - This translation is scarcely intelligible. I have waded through a multitude of interpretations, without being able to collect from them such a notion of the verse as could appear to me probable. Schultens, Rosenmller, and after them Mr. Good, have labored much to make it plain. They think the custom of sorcerers who had execrations for peoples, places, things, days, etc., is here referred to; such as Balaam, Elymas, and many others were: but I cannot think that a man who knew the Divine Being and his sole government of the world so well as Job did, would make such an allusion, who must have known that such persons and their pretensions were impostors and execrable vanities. I shall give as near a translation as I can of the words, and subjoin a short paraphrase: יקבהו אררי יום העתידימערר לויתן yikkebuhu orerey yom haathidim orer livyathan; "Let them curse it who detest the day; them who are ready to raise up the leviathan." That is, Let them curse my birthday who hate daylight, such as adulterers, murderers, thieves, and banditti, for whose practices the night is more convenient; and let them curse it who, being like me weary of life, are desperate enough to provoke the leviathan, the crocodile, to tear them to pieces. This version is nearly the same as that given by Coverdale. Let them that curse the daye give it their curse also, then those that be ready to rayse up leviathan. By leviathan some understand the greatest and most imminent dangers; and others, the devil, whom the enchanters are desperate enough to attempt to raise by their incantations. Calmet understands the whole to be spoken of the Atlantes, a people of Ethiopia, who curse the sun because it parches their fields and their bodies; and who fearlessly attack, kill, and eat the crocodile. This seems a good sense. Albert Barnes: Notes on the Bible - 1834 3:8: Let them curse it who curse the day - This entire verse is exceedingly difficult, and many different expositions have been given of it. It seems evident that it refers to some well-known class of persons, who were accustomed to utter imprecations, and were supposed to have the power to render a day propitious or unpropitious - persons who had the power of divination or enchantment. A belief in such a power existed early in the world, and has pRev_ailed in all savage and semi-barbarous nations, and even in nations considerably advanced in civilization. The origin of this was a desire to look into futurity; and in order to accomplish this, a league was supposed to be made with the spirits of the dead, who were acquainted with the events of the invisible world, and who could be pRev_ailed on to impart their knowledge to favored mortals. It was supposed, also, that by such union there might be a power exerted which would appear to be miraculous. Such persons also claimed to be the favorites of heaven, and to be endowed with control over the elements, and over the destiny of men; to have the power to bless and to curse, to render propitious or calamitous. Balsaam was believed to be endowed with this power, and hence, he was sent for by Balak, king of Moab, to curse the Israelites; Num 22:5-6; see the notes at Isa 8:19. The practice of cursing the day, or cursing the sun, is said by Herodotus to have pRev_ailed among a people of Africa, whom he calls the Atlantes, living in the vicinity of Mount Atlas. "Of all mankind," says he, "of whom we have any knowledge, the Atlantes alone have no distinction of names; the body of the people are termed Atlantes, but their individuals have no appropriate appellation. When the sun is at the highest they heap on it reproaches and execrations, because their country and themselves are parched by its rays; book iv. 184. The same account of them is found in Pliny, Nat. His. v. 8: Solem orientem occidentemque dira imprecatione contuentur, ut exitialem ipsis agrisque. See also Strabo, Lib. xvii. p. 780. Some have supposed, also, that there may be an allusion here to a custom which seems early to have pRev_ailed of hiring people to mourn for the dead, and who probably in their official lamentation bewailed or cursed the day of their calamity; compare Jer 9:17; Ch2 35:25. But the correct interpretation is doubtless that which refers it to pretended prophets, priests, or diviners - who were supposed to have power to render a day one of ill omen. Such a power Job wished exerted over that unhappy night when he was born. He desired that the curses of those who had power to render a day unpropitious or unlucky, should rest upon it. Who are ready to raise up their mourning - This is not very intelligible, and it is evident that our translators were embarrassed by the passage. They seem to have supposed that there was an allusion here to the practice of employing professional mourners, and that the idea is, that Job wished that they might be employed to howl over the day as inauspicious, or as a day of ill omen. The margin is, as in the Hebrew, "a leviathan." The word rendered "ready" עתידים ‛ â thı̂ ydı̂ ym, means properly ready, prepared; and then practiced or skillful. This is the idea here, that they were practiced or skillful in calling up the "leviathan;" see Schultens "in loc." The word rendered in the text "mourning," and in the margin "leviathan" לויתן lı̂ vyâ thâ n, in all other parts of the sacred Scriptures denotes an animal; see it explained in the notes at Isa 27:1, and more fully in the notes at Job 41: It usually denotes the crocodile, or some huge sea monster. Here it is evidently used to represent the most fierce, powerful and frightful of all the animals known, and the allusion is to some power claimed by necromancers to call forth the most terrific monsters at their will from distant places, from the "vasty deep," from morasses and impenetrable forests. The general claim was, that they had control over all nature; that they could curse the day, and make it of ill omen, and that the most mighty and terrible of land or sea monsters were entirely under their control. If they had such a power, Job wished that they would exercise it to curse the night in which he was born. On what pretensions they founded this claim is unknown. The power, however, of taming serpents, is practiced in India at this day; and jugglers bear around with them the most deadly of the serpent race, having extracted their fangs, and creating among the credulous the belief that they have control over the most noxious animals. Probably some such art was claimed by the ancients. and to some such pretension Job alludes here. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:8: who are ready: Ch2 35:25; Jer 9:17, Jer 9:18; Amo 5:16; Mat 11:17; Mar 5:38 their mourning: or, a leviathan, Job 41:1, Job 41:10 Job 3:9 Geneva 1599 3:8 Let them curse it that curse the day, who are (f) ready to raise up their mourning. (f) Who curse the day of their birth, let them lay that curse on this night. John Gill 3:8 Let them curse it that curse the day,.... Their own day, either their birthday, or any day on which evil befalls them; and now such as are used to this, Job would have them, while they were cursing their own day, to throw some curses upon his; or that curse the daylight in general, as adulterers and murderers, who are said to rebel against the light, see Job 24:13; and as some Ethiopians, who lived near Arabia, and so known to Job, who supposed there was no God, and used to curse the sun when it rose and set, as various writers relate (g), called by others (h) Atlantes; or it may design such persons who were hired at funerals, to mourn for the dead, and who, in their doleful ditties and dirges, used to curse the day on which the person was born whom they lamented; or it may be rather the day on which he died; hence it follows: who are ready to raise up their mourning; who were expert at the business, and who could raise up a howl, as the Irish now do, or make a lamentation for the dead when they pleased; such were the mourning women in Jer 9:17; and those that were skilful of lamentation, Amos 5:16; some render the words, "who are ready to raise up Leviathan" (i), and interpret it either of the whale, which, when raised up by the fishermen, they are in danger of their vessels being overturned, and their lives lost, and then they curse the day that ever they entered into such service, and exposed themselves to such danger; or of fish in general, and of fishermen cursing and swearing when they are unsuccessful: some understand this of astrologers, magicians, and enchanters, raising spirits, and particularly the devil, who they think is meant by Leviathan; but it seems best with a little alteration from Gussetius, and Schultens after him, to render the words thus,"let the cursers of the day fix a name upon it; let those that are ready "to anything, call it" the raiser up of Leviathan;''that is, let such who either of themselves are used to curse days, or are employed by others to do it, brand this night with some mark of infamy; let them ascribe all dreadful calamities and dismal things unto it, as the source and spring of them; which may be signified by Leviathan, that being a creature most formidable and terrible, of which an account is given in the latter part of this book; but many Jewish writers (k) render it "mourning", as we do. (g) Diodor. Sic. l. 3. p. 148. Strabo, Geograph. l. 17. P. 565. (h) Herodot. Melpomene, sive, l. 4. c. 184. Mela de Situ Orbis, l. 1. c. 8. Solin. Polyhistor, c. 44. Plin. Nat. Hist. l. 5. c. 8. (i) "Leviathanem", Schmidt, Michaelis. Mr. Broughton renders the words, "who hunt Leviathan." (k) Vid. Aben Ezram & Gersom in loc. R. Sol. Urbin. Ohel Moed, fol. 1. 1. Aruch in voce So the word is used, T. Hieros. Moed Katon, fol. 80. 4. John Wesley 3:8 The day - Their birth - day: when their afflictions move them to curse their own birth - day, let them remember mine also, and bestow some curses upon it. Mourning - Who are full of sorrow, and always ready to pour out their cries, and tears, and complaints. Robert Jamieson, A. R. Fausset and David Brown 3:8 them . . . curse the day--If "mourning" be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead (Jer 9:17). But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (Is 27:1), such as is meant by "leviathan." Therefore, the expression, "cursers of day," refers to magicians, who were believed to be able by charms to make a day one of evil omen. (So Balaam, Num 22:5). This accords with UMBREIT'S view (Job 3:7); or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up them and their country" [HERODOTUS]. Necromancers claimed power to control or rouse wild beasts at will, as do the Indian serpent-charmers of our day (Ps 58:5). Job does not say they had the power they claimed; but, supposing they had, may they curse the day. SCHUTTENS renders it by supplying words as follows:--Let those that are ready for anything, call it (the day) the raiser up of leviathan, that is, of a host of evils.
3:93:9: Խաւարեսցի՛ն աստեղք գիշերոյն այնորիկ, սպասեսցէ, եւ ՚ի լոյս մի՛ տեսցէ, եւ մի՛ տեսցէ զարուսեակն ծագեալ[9092]։ [9092] Ոմանք. Սպառեսցէ եւ ՚ի լոյս մի՛ եկեսցէ։ 9 Խաւարեն թող այն աստղերն գիշերուայ. գիշերն սպասի, բայց լոյս չգայ թող, ու չտեսնի թող երբեք ծագելը վառ արուսեակի. 9 Անոր գիշերուան աստղերը աղօտանան. Լոյսին սպասէ ու չունենայ. Արշալոյսին ճառագայթները* չտեսնէ. Խաւարեսցին աստեղք գիշերոյն այնորիկ, սպասեսցէ ^[39]եւ ի լոյս մի՛ եկեսցէ, եւ մի՛ տեսցէ զարուսեակն ծագեալ: 3:9: Խաւարեսցի՛ն աստեղք գիշերոյն այնորիկ, սպասեսցէ, եւ ՚ի լոյս մի՛ տեսցէ, եւ մի՛ տեսցէ զարուսեակն ծագեալ[9092]։ [9092] Ոմանք. Սպառեսցէ եւ ՚ի լոյս մի՛ եկեսցէ։ 9 Խաւարեն թող այն աստղերն գիշերուայ. գիշերն սպասի, բայց լոյս չգայ թող, ու չտեսնի թող երբեք ծագելը վառ արուսեակի. 9 Անոր գիշերուան աստղերը աղօտանան. Լոյսին սպասէ ու չունենայ. Արշալոյսին ճառագայթները* չտեսնէ. zohrab-1805▾ eastern-1994▾ western am▾	3:93:9 Да померкнут звезды рассвета ее: пусть ждет она света, и он не приходит, и да не увидит она ресниц денницы 3:9 σκοτωθείη σκοτοω obscure; darken τὰ ο the ἄστρα αστρον constellation τῆς ο the νυκτὸς νυξ night ἐκείνης εκεινος that ὑπομείναι υπομενω endure; stay behind καὶ και and; even εἰς εις into; for φωτισμὸν φωτισμος illumination μὴ μη not ἔλθοι ερχομαι come; go καὶ και and; even μὴ μη not ἴδοι οραω view; see ἑωσφόρον εωσφορος spring up; rise 3:9 יֶחְשְׁכוּ֮ yeḥšᵊḵˈû חשׁך be dark כֹּוכְבֵ֪י kôḵᵊvˈê כֹּוכָב star נִ֫שְׁפֹּ֥ו nˈišpˌô נֶשֶׁף breeze יְקַו־ yᵊqaw- קוה wait for לְ lᵊ לְ to אֹ֥ור ʔˌôr אֹור light וָ wā וְ and אַ֑יִן ʔˈayin אַיִן [NEG] וְ wᵊ וְ and אַל־ ʔal- אַל not יִ֝רְאֶ֗ה ˈyirʔˈeh ראה see בְּ bᵊ בְּ in עַפְעַפֵּי־ ʕafʕappê- עַפְעַפִּים beaming eyes שָֽׁחַר׃ šˈāḥar שַׁחַר dawn 3:9. obtenebrentur stellae caligine eius expectet lucem et non videat nec ortum surgentis auroraeLet the stars be darkened with the mist thereof: let it expect light, and not see it, nor the rising of the dawning of the day: 3:9. Let the stars be concealed with its darkness. Let it expect light, and not see it, nor the rising of the dawn in the East. 3:9. Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it see the dawning of the day: 9. Let the stars of the twilight thereof be dark: let it look for light, but have none; neither let it behold the eyelids of the morning: 3:9 Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it see the dawning of the day: 3:9 Да померкнут звезды рассвета ее: пусть ждет она света, и он не приходит, и да не увидит она ресниц денницы 3:9 σκοτωθείη σκοτοω obscure; darken τὰ ο the ἄστρα αστρον constellation τῆς ο the νυκτὸς νυξ night ἐκείνης εκεινος that ὑπομείναι υπομενω endure; stay behind καὶ και and; even εἰς εις into; for φωτισμὸν φωτισμος illumination μὴ μη not ἔλθοι ερχομαι come; go καὶ και and; even μὴ μη not ἴδοι οραω view; see ἑωσφόρον εωσφορος spring up; rise 3:9 יֶחְשְׁכוּ֮ yeḥšᵊḵˈû חשׁך be dark כֹּוכְבֵ֪י kôḵᵊvˈê כֹּוכָב star נִ֫שְׁפֹּ֥ו nˈišpˌô נֶשֶׁף breeze יְקַו־ yᵊqaw- קוה wait for לְ lᵊ לְ to אֹ֥ור ʔˌôr אֹור light וָ wā וְ and אַ֑יִן ʔˈayin אַיִן [NEG] וְ wᵊ וְ and אַל־ ʔal- אַל not יִ֝רְאֶ֗ה ˈyirʔˈeh ראה see בְּ bᵊ בְּ in עַפְעַפֵּי־ ʕafʕappê- עַפְעַפִּים beaming eyes שָֽׁחַר׃ šˈāḥar שַׁחַר dawn 3:9. obtenebrentur stellae caligine eius expectet lucem et non videat nec ortum surgentis aurorae Let the stars be darkened with the mist thereof: let it expect light, and not see it, nor the rising of the dawning of the day: 3:9. Let the stars be concealed with its darkness. Let it expect light, and not see it, nor the rising of the dawn in the East. 3:9. Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it see the dawning of the day: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Ночь рождения Иова навсегда должна остаться тьмою; никогда не должна увидать проблесков утренней зари - "ресниц денницы". Adam Clarke: Commentary on the Bible - 1831 3:9: Let the stars of the twilight thereof - The stars of the twilight may here refer to the planets Venus, Jupiter, Mars, and Mercury, as well as to the brighter fixed stars. Let it look for light - Here the prosopopoeia or personification is still carried on. The darkness is represented as waiting for the lustre of the evening star, but is disappointed; and these for the aurora or dawn, but equally in vain. He had prayed that its light, the sun, should not shine upon it, and here he prays that its evening star may be totally obscured, and that it might never see the dawning of the day. Thus his execration comprehends every thing that might irradiate or enliven it. Albert Barnes: Notes on the Bible - 1834 3:9: Let the stars of the twilight thereof be dark - That is, be extinguished, so that it shall be total darkness - darkness not even relieved by a single star. The word here rendered "twilight" נשׁף nesheph means properly a breathing; and hence, the evening, when cooling breezes "blow," or gently breathe. It is used however, to denote both the morning and the evening twilight, though here probably it means the latter. He wishes that the evening of that night, instead of being in any way illuminated, should "set in" with total darkness and continue so. The Septuagint renders it, "night. Let it look for light, but have none - Personifying the night, and representing it as looking out anxiously for some ray of light. This is a beautiful poetic image - the image of "Night," dark and gloomy and sad, anxiously looking out for a single beam or a star to break in upon its darkness and diminish its gloom. Neither let it see the dawning of the day - Margin, more literally and more beautifully, "eyelids of the morning." The word rendered "dawning" עפעפים ‛ aph‛ aphı̂ ym means properly "the eyelashes" (from עוּף ‛ û ph "to fly"), and it is given to them from their flying or fluttering. The word rendered "day" שׁחר shachar means the aurora, the morning. The sun when he is above the horizon is called by the poets the eye of day; and hence, his earliest beams, before he is risen, are called the eyelids or eyelashes of the morning opening upon the world. This figure is common in the ancient Classics, and occurs frequently in the Arabic poets; see Schultens "in loc." Thus, in Soph. Antiq. 104, the phrase occurs, Ἁμέρας βλέφυρον Hameras blefaron. So in Milton's Lycidas, " - Ere the high lawns appeared Under the opening eyelids of the dawn, We drive afield." Job's wish was, that there might be no star in the evening twilight, and that no ray might illuminate that of the morning; that it might be enveloped in perpetual, unbroken darkness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:9: look for light: Job 30:26; Jer 8:15, Jer 13:16 the dawning of the day: Heb. the eye-lids of the morning, Job 41:18 Job 3:10 Geneva 1599 3:9 Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it (g) see the dawning of the day: (g) Let it be always night, and never see day. John Gill 3:9 Let the stars of the twilight thereof be dark,.... Either of the morning or evening twilight; both may be meant, rather the latter, because of the following clause; the sense is, let not these appear to adorn the heavens, and to relieve the darkness of the night, and make it more pleasant and delightful, as well as to be useful to travellers and sailors: let it look for light, but have none; that is, either for the light of the moon and stars, to shine in the night till daybreak, or for the light of the sun at the time when it arises; but let it have neither; let the whole time, from sun setting to sunrising, from one twilight to another, be one continued gross and horrible darkness; here, by a strong and beautiful figure, looking is ascribed to the night: neither let it see the dawning of the day; or, "let it not see the eyelids of the morning" (l), or what we call "peep of day"; here, in very elegant language, the dawn of morning light is expressed, which is like the opening of an eye and its lids, quick and vibrating, when light is let in and perceived; or this may be interpreted of the sun, the eye of the morning and of light, and of its rays, which, when first darted, are like the opening of the eyelids. (l) "palpebras aurorae", Montanus, Mercerus, &c. John Wesley 3:9 The stars - Let the stars, which are the glory and beauty of the night, be covered with thick darkness, and that both in the evening twilight, when the stars begin to shine; and also in the farther progress of the night, even 'till the morning dawns. Look - Let its darkness be aggravated with the disappointment of its expectations of light. He ascribes sense or reasoning to the night, by a poetical fiction, usual in all writers. Dawning - Heb. the eye - lids of the day, the morning - star which ushers in the day, and the beginning, and progress of the morning light, let this whole natural day, consisting of night and day, be blotted out of the catalogue of days. Robert Jamieson, A. R. Fausset and David Brown 3:9 dawning of the day--literally, "eyelashes of morning." The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning.
3:103:10: Զի ո՛չ փակեաց զդրունս արգանդի մօր իմոյ, զի թերեւս մերժէ՛ր զցաւս յաչաց իմոց։ 10 քանզի չփակեց իմ մօր արգանդի դռները, որով գուցէ եւ վանէր ցաւերն իմ աչքից: 10 Վասն զի մօրս արգանդին դռները չգոցեց Ու տառապանքը աչքերէս չծածկեց։ Զի ոչ փակեաց զդրունս արգանդի մօր իմոյ, ^[40]զի թերեւս մերժէր`` զցաւս յաչաց իմոց: 3:10: Զի ո՛չ փակեաց զդրունս արգանդի մօր իմոյ, զի թերեւս մերժէ՛ր զցաւս յաչաց իմոց։ 10 քանզի չփակեց իմ մօր արգանդի դռները, որով գուցէ եւ վանէր ցաւերն իմ աչքից: 10 Վասն զի մօրս արգանդին դռները չգոցեց Ու տառապանքը աչքերէս չծածկեց։ zohrab-1805▾ eastern-1994▾ western am▾	3:103:10 за то, что не затворила дверей чрева {матери} моей и не сокрыла горести от очей моих! 3:10 ὅτι οτι since; that οὐ ου not συνέκλεισεν συγκλειω confine; catch πύλας πυλη gate γαστρὸς γαστηρ stomach; pregnant μητρός μητηρ mother μου μου of me; mine ἀπήλλαξεν απαλλασσω discharge; deliver γὰρ γαρ for ἂν αν perhaps; ever πόνον πονος pain ἀπὸ απο from; away ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine 3:10 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not סָ֭גַר ˈsāḡar סגר close דַּלְתֵ֣י dalᵊṯˈê דֶּלֶת door בִטְנִ֑י viṭnˈî בֶּטֶן belly וַ wa וְ and יַּסְתֵּ֥ר yyastˌēr סתר hide עָ֝מָ֗ל ˈʕāmˈāl עָמָל labour מֵ mē מִן from עֵינָֽי׃ ʕênˈāy עַיִן eye 3:10. quia non conclusit ostia ventris qui portavit me nec abstulit mala ab oculis meisBecause it shut not up the doors of the womb that bore me, nor took away evils from my eyes. 3:10. For it did not close the doors of the womb that bore me, nor take away evils from my eyes. 3:10. Because it shut not up the doors of my [mother’s] womb, nor hid sorrow from mine eyes. 10. Because it shut not up the doors of my womb, nor hid trouble from mine eyes. 3:10 Because it shut not up the doors of my [mother's] womb, nor hid sorrow from mine eyes: 3:10 за то, что не затворила дверей чрева {матери} моей и не сокрыла горести от очей моих! 3:10 ὅτι οτι since; that οὐ ου not συνέκλεισεν συγκλειω confine; catch πύλας πυλη gate γαστρὸς γαστηρ stomach; pregnant μητρός μητηρ mother μου μου of me; mine ἀπήλλαξεν απαλλασσω discharge; deliver γὰρ γαρ for ἂν αν perhaps; ever πόνον πονος pain ἀπὸ απο from; away ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine 3:10 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not סָ֭גַר ˈsāḡar סגר close דַּלְתֵ֣י dalᵊṯˈê דֶּלֶת door בִטְנִ֑י viṭnˈî בֶּטֶן belly וַ wa וְ and יַּסְתֵּ֥ר yyastˌēr סתר hide עָ֝מָ֗ל ˈʕāmˈāl עָמָל labour מֵ mē מִן from עֵינָֽי׃ ʕênˈāy עַיִן eye 3:10. quia non conclusit ostia ventris qui portavit me nec abstulit mala ab oculis meis Because it shut not up the doors of the womb that bore me, nor took away evils from my eyes. 3:10. For it did not close the doors of the womb that bore me, nor take away evils from my eyes. 3:10. Because it shut not up the doors of my [mother’s] womb, nor hid sorrow from mine eyes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:10: Because it shut not up the doors - Here is the reason why he curses the day and the night in which he was conceived and born; because, had he never been brought into existence, he would never have seen trouble. It seems, however, very harsh that he should have wished the destruction of his mother, in order that his birth might have been prevented; and I rather think Job's execration did not extend thus far. The Targum understands the passage as speaking of the umbilical cord, by which the fetus is nourished in its mother's womb: had this been shut up, there must have been a miscarriage, or he must have been dead born; and thus sorrow would have been hidden from his eyes. This seeming gloss is much nearer the letter and spirit of the Hebrew than is generally imagined. I shall quote the words: כי לא סגר דלתי בטני ki lo sagar dalthey bitni, because it did not shut up the doors of my belly. This is much more consistent with the feelings of humanity, than to wish his mother's womb to have been his grave. Albert Barnes: Notes on the Bible - 1834 3:10: Because it shut not up ... - That is, because the accursed day and night did not do it. Aben Ezra supposes that God is meant here, and that the complaint of Job is that he did not close his mother's womb. But the more natural interpretation is to refer it to the Νυχθήμεροι Nuchthē meroi - the night and the day which he had been cursing, on which he was born. Throughout the description the day and the night are personified, and are spoken of as active in introducing him into the world. He here curses them because they did not wholly pRev_ent his birth. Nor hid sorrow from mine eyes - By pRev_enting my being born. The meaning is, that he would not have known sorrow if he had then died. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:10: it shut not: Job 10:18, Job 10:19; Gen 20:18, Gen 29:31; Sa1 1:5; Ecc 6:3-5; Jer 20:17 hid: Job 6:2, Job 6:3, Job 10:1, Job 23:2; Ecc 11:10 Job 3:11 Carl Friedrich Keil and Franz Delitzsch 3:10 10 Because it did not close the doors of my mother's womb, Nor hid sorrow from my eyes. 11 Why did I not die from the womb, Come forth from the womb and expire? 12 Why have the knees welcomed me? And why the breasts, that I should suck? The whole strophe contains strong reason for his cursing the night of his conception or birth. It should rather have closed (i.e., make the womb barren, to be explained according to 1Kings 1:5; Gen 16:2) the doors of his womb (i.e., the womb that conceived concepit him), and so have withdrawn the sorrow he now experiences from his unborn eyes (on the extended force of the negative, vid., Ges. 152, 3). Then why, i.e., to what purpose worth the labour, is he then conceived and born? The four questions, Job 3:11., form a climax: he follows the course of his life from its commencement in embryo (מרהם, to be explained according to Jer 20:17, and Job 10:18, where, however, it is מן local, not as here, temporal) to the birth, and from the joy of his father who took the new-born child upon his knees (comp. Gen 50:23) to the first development of the infant, and he curses this growing life in its four phases (Arnh., Schlottm.). Observe the consecutio temp. The fut. אמוּת has the signification moriebar, because taken from the thought of the first period of his conception and birth; so also ואגוע, governed by the preceding perf., the signification et exspirabam (Ges. 127, 4, c). Just so אינק, but modal, ut sugerem ea. John Gill 3:10 Because it shut not up the doors of my mother's womb,.... Or "of my belly" (m), or "womb"; which Aben Ezra interprets of the navel, by which the infant receives its food and nourishment before it is born, and which, if closed, he must have died in embryo; but rather it is to be understood of his mother's womb, called his, because he was conceived and bore in it, and was brought forth from it; and the sense is, that he complains of the night, either that it did not close his mother's womb, and hinder the conception of him, as Gersom, Sephorno, Bar Tzemach, and others, and is the usual sense of the phrase of closing the womb, and which is commonly ascribed to God, Gen 20:17 1Kings 1:5; which Job here attributes to the night, purposely avoiding to make mention of the name of God, that he might not seem to complain of him, or directly point at him; or else the blame laid on that night is, that it did not so shut up the doors of his mother's womb, that he might not have come out from thence into the world, wishing that had been his grave, and his mother always big with him, as Jarchi, and which sense is favoured by Jer 20:17; a wish cruel to his mother, as well as unnatural to himself: nor hid sorrow from mine eyes; which it would have done, had it done that which is complained of it did not; had it he could not have perceived it experimentally, endured the sorrows and afflictions he did from the Chaldeans and Sabeans, from Satan, his wife, and friends; and had never known the trouble of loss of substance, children, and health, and felt those pains of body and anguish of mind he did; these are the reasons of his cursing the day of his birth, and the night of his conception. (m) "ventris mei", Mercerus, Piscator, Schmidt, Schuitens, Michaelis; "uteri mei", Pagninus, Montanus, Junius & Tremellius, Cocceius. John Wesley 3:10 It - The night or the day: to which those things are ascribed which were done by others in them, as is frequent in poetical writings. Womb - That it might never have brought me forth. Nor hid - Because it did not keep me from entering into this miserable life, and seeing, or experiencing, these bitter sorrows.
3:113:11: Իսկ ընդէ՞ր յորովայնի ո՛չ վախճանեցայ. այլ ելի յարգանդէ եւ ո՛չ անդէն վաղվաղակի կորեայ։ 11 Ինչո՞ւ չմեռայ ես էլ արգանդում, դուրս եկայ այսպէս եւ տեղնուտեղը չչքացայ գէթ: 11 Ինչո՞ւ համար մօրս արգանդին մէջ չմեռայ Ու որովայնէն ելածիս պէս չկորսուեցայ։ Իսկ ընդէ՞ր յորովայնի ոչ վախճանեցայ, այլ ելի յարգանդէ եւ ոչ անդէն վաղվաղակի կորեայ: 3:11: Իսկ ընդէ՞ր յորովայնի ո՛չ վախճանեցայ. այլ ելի յարգանդէ եւ ո՛չ անդէն վաղվաղակի կորեայ։ 11 Ինչո՞ւ չմեռայ ես էլ արգանդում, դուրս եկայ այսպէս եւ տեղնուտեղը չչքացայ գէթ: 11 Ինչո՞ւ համար մօրս արգանդին մէջ չմեռայ Ու որովայնէն ելածիս պէս չկորսուեցայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:113:11 Для чего не умер я, выходя из утробы, и не скончался, когда вышел из чрева? 3:11 διὰ δια through; because of τί τις.1 who?; what? γὰρ γαρ for ἐν εν in κοιλίᾳ κοιλια insides; womb οὐκ ου not ἐτελεύτησα τελευταω meet an end ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant δὲ δε though; while ἐξῆλθον εξερχομαι come out; go out καὶ και and; even οὐκ ου not εὐθὺς ευθυς straight; directly ἀπωλόμην απολλυμι destroy; lose 3:11 לָ֤מָּה lˈāmmā לָמָה why לֹּ֣א llˈō לֹא not מֵ mē מִן from רֶ֣חֶם rˈeḥem רֶחֶם womb אָמ֑וּת ʔāmˈûṯ מות die מִ mi מִן from בֶּ֖טֶן bbˌeṭen בֶּטֶן belly יָצָ֣אתִי yāṣˈāṯî יצא go out וְ wᵊ וְ and אֶגְוָֽע׃ ʔeḡwˈāʕ גוע expire 3:11. quare non in vulva mortuus sum egressus ex utero non statim periiWhy did I not die in the womb? why did I not perish when I came out of the belly? 3:11. Why did I not die in the womb? Having left the womb, why did I not immediately perish? 3:11. Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly? 11. Why died I not from the womb? why did I not give up the ghost when I came out of the belly? 3:11 Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly: 3:11 Для чего не умер я, выходя из утробы, и не скончался, когда вышел из чрева? 3:11 διὰ δια through; because of τί τις.1 who?; what? γὰρ γαρ for ἐν εν in κοιλίᾳ κοιλια insides; womb οὐκ ου not ἐτελεύτησα τελευταω meet an end ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant δὲ δε though; while ἐξῆλθον εξερχομαι come out; go out καὶ και and; even οὐκ ου not εὐθὺς ευθυς straight; directly ἀπωλόμην απολλυμι destroy; lose 3:11 לָ֤מָּה lˈāmmā לָמָה why לֹּ֣א llˈō לֹא not מֵ mē מִן from רֶ֣חֶם rˈeḥem רֶחֶם womb אָמ֑וּת ʔāmˈûṯ מות die מִ mi מִן from בֶּ֖טֶן bbˌeṭen בֶּטֶן belly יָצָ֣אתִי yāṣˈāṯî יצא go out וְ wᵊ וְ and אֶגְוָֽע׃ ʔeḡwˈāʕ גוע expire 3:11. quare non in vulva mortuus sum egressus ex utero non statim perii Why did I not die in the womb? why did I not perish when I came out of the belly? 3:11. Why did I not die in the womb? Having left the womb, why did I not immediately perish? 3:11. Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11-12. Принужденный примириться с мыслью о рождении, как неизбежным фактом, Иов все же выражает сожаление, зачем он пережил начальные моменты своего существования: момент появления на свет ("выходил из утробы", ср. Иер XX:18), принятия отцом на колена в знак того, что он - его сын (Быт L:23) и время кормления молоком матери. Matthew Henry: Concise Commentary on the Whole Bible - 1706 11 Why died I not from the womb? why did I not give up the ghost when I came out of the belly? 12 Why did the knees prevent me? or why the breasts that I should suck? 13 For now should I have lain still and been quiet, I should have slept: then had I been at rest, 14 With kings and counsellors of the earth, which built desolate places for themselves; 15 Or with princes that had gold, who filled their houses with silver: 16 Or as a hidden untimely birth I had not been; as infants which never saw light. 17 There the wicked cease from troubling; and there the weary be at rest. 18 There the prisoners rest together; they hear not the voice of the oppressor. 19 The small and great are there; and the servant is free from his master. Job, perhaps reflecting upon himself for his folly in wishing he had never been born, follows it, and thinks to mend it, with another, little better, that he had died as soon as he was born, which he enlarges upon in these verses. When our Saviour would set forth a very calamitous state of things he seems to allow such a saying as this, Blessed are the barren, and the wombs that never bore, and the paps which never gave suck (Luke xxiii. 29); but blessing the barren womb is one thing and cursing the fruitful womb is another! It is good to make the best of afflictions, but it is not good to make the worst of mercies. Our rule is, Bless, and curse not. Life is often put for all good, and death for all evil; yet Job here very absurdly complains of life and its supports as a curse and plague to him, and covets death and the grave as the greatest and most desirable bliss. Surely Satan was deceived in Job when he applied that maxim to him, All that a man hath will he give for his life; for never any man valued life at a lower rate than he did. I. He ungratefully quarrels with life, and is angry that it was not taken from him as soon as it was given him (v. 11, 12): Why died not I from the womb? See here, 1. What a weak and helpless creature man is when he comes into the world, and how slender the thread of life is when it is first drawn. We are ready to die from the womb, and to breathe our last as soon as we begin to breathe at all. We can do nothing for ourselves, as other creatures can, but should drop into the grave if the knees did not prevent us; and the lamp of life, when first lighted, would go out of itself if the breasts given us, that we should suck, did not supply it with fresh oil. 2. What a merciful and tender care divine Providence took of us at our entrance into the world. It was owing to this that we died not from the womb and did not give up the ghost when we came out of the belly. Why were we not cut off as soon as we were born? Not because we did not deserve it. Justly might such weeds have been plucked up as soon as they appeared; justly might such cockatrices have been crushed in the egg. Nor was it because we did, or could, take any care of ourselves and our own safety: no creature comes into the world so shiftless as man. It was not our might, or the power of our hand, that preserved us these beings, but God's power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. It was owing to this that the knees prevented us. Natural affection is put into parents' he arts by the hand of the God of nature: and hence it was that the blessings of the breast attended those of the womb. 3. What a great deal of vanity and vexation of spirit attends human life. If we had not a God to serve in this world, and better things to hope for in another world, considering the faculties we are endued with and the troubles we are surrounded with, we should be strongly tempted to wish that we had died from the womb, which would have prevented a great deal both of sin and misery. He that is born to-day, and dies to-morrow, Loses some hours of joy, but months of sorrow. 4. The evil of impatience, fretfulness, and discontent. When they thus prevail they are unreasonable and absurd, impious and ungrateful. To indulge them is a slighting and undervaluing of God's favour. How much soever life is embittered, we must say, "It was of the Lord's mercies that we died not from the womb, that we were not consumed." Hatred of life is a contradiction to the common sense and sentiments of mankind, and to our own at any other time. Let discontented people declaim ever so much against life, they will be loth to part with it when it comes to the point. When the old man in the fable, being tired with his burden, threw it down with discontent and called for Death, and Death came to him and asked him what he would have with him, he then answered, "Nothing, but to help me up with my burden." II. He passionately applauds death and the grave, and seems quite in love with them. To desire to die that we may be with Christ, that we may be free from sin, and that we may be clothed upon with our house which is from heaven, is the effect and evidence of grace; but to desire to die only that we may be quiet in the grave, and delivered from the troubles of this life, savours of corruption. Job's considerations here may be of good use to reconcile us to death when it comes, and to make us easy under the arrest of it; but they ought not to be made use of as a pretence to quarrel with life while it is continued, or to make us uneasy under the burdens of it. It is our wisdom and duty to make the best of that which is, be it living or dying, and so to live to the Lord and die to the Lord, and to be his in both, Rom. xiv. 8. Job here frets himself with thinking that if he had but died as soon as he was born, and been carried from the womb to the grave, 1. His condition would have been as good as that of the best: I would have been (says he, v. 14) with kings and counsellors of the earth, whose pomp, power, and policy, cannot set them out of the reach of death, nor secure them from the grave, nor distinguish theirs from common dust in the grave. Even princes, who had gold in abundance, could not with it bribe Death to overlook them when he came with commission; and, though they filled their houses with silver, yet they were forced to leave it all behind them, no more to return to it. Some, by the desolate places which the kings and counsellors are here said to build for themselves, understand the sepulchres or monuments they prepared for themselves in their life-time; as Shebna (Isa. xxii. 16) hewed himself out a sepulchre; and by the gold which the princes had, and the silver with which they filled their houses, they understand the treasures which, they say, it was usual to deposit in the graves of great men. Such arts have been used to preserve their dignity, if possible, on the other side death, and to keep themselves from lying even with those of inferior rank; but it will not do: death is, and will be, an irresistible leveller. Mors sceptra ligonibus æquat--Death mingles sceptres with spades. Rich and poor meet together in the grave; and there a hidden untimely birth (v. 16), a child that either never saw light or but just opened its eyes and peeped into the world, and, not liking it, closed them again and hastened out of it, lies as soft and easy, lies as high and safe, as kings and counsellors, and princes, that had gold. "And therefore," says Job, "would I had lain there in the dust, rather than to lie here in the ashes!" 2. His condition would have been much better than now it was (v. 13): "Then should I have lain still, and been quiet, which now I cannot do, I cannot be, but am still tossing and unquiet; then I should have slept, whereas now sleep departeth from my eyes; then had I been at rest, whereas now I am restless." Now that life and immortality are brought to a much clearer light by the gospel than before they were placed in good Christians can give a better account than this of the gain of death: "Then should I have been present with the Lord; then should I have seen his glory face to face, and no longer through a glass darkly." But all that poor Job dreamed of was rest and quietness in the grave out of the fear of evil tidings and out of the feeling of sore boils. Then should I have been quiet; and had he kept his temper, his even easy temper still, which he was in as recorded in the two foregoing chapters, entirely resigned to the holy will of God and acquiescing in it, he might have been quiet now; his soul, at least, might have dwelt at ease, even when his body lay in pain, Ps. xxv. 13. Observe how finely he describes the repose of the grave, which (provided the soul also be at rest in God) may much assist our triumphs over it. (1.) Those that now are troubled will there be out of the reach of trouble (v. 17): There the wicked cease from troubling. When persecutors die they can no longer persecute; their hatred and envy will then perish. Herod had vexed the church, but, when he became a prey for worms, he ceased from troubling. When the persecuted die they are out of the danger of being any further troubled. Had Job been at rest in his grave, he would have had no disturbance from the Sabeans and Chaldeans, none of all his enemies would have created him any trouble. (2.) Those that are now toiled will there see the period of their toils. There the weary are at rest. Heaven is more than a rest to the souls of the saints, but the grave is a rest to their bodies. Their pilgrimage is a weary pilgrimage; sin and the world they are weary of; their services, sufferings, and expectations, they are wearied with; but in the grave they rest from all their labours, Rev. xiv. 13; Isa. lvii. 23. They are easy there, and make no complaints; there believers sleep in Jesus. (3.) Those that were here enslaved are there at liberty. Death is the prisoner's discharge, the relief of the oppressed, and the servant's manumission (v. 18): There the prisoners, though they walk not at large, yet they rest together, and are not put to work, to grind in that prison-house. They are no more insulted and trampled upon, menaced and terrified, by their cruel task-masters: They hear not the voice of the oppressor. Those that were here doomed to perpetual servitude, that could call nothing their own, no, not their own bodies, are there no longer under command or control: There the servant is free from his master, which is a good reason why those that have power should use it moderately, and those that are in subjection should bear it patiently, yet a little while. (4.) Those that were at a vast distance from others are there upon a level (v. 19): The small and great are there, there the same, there all one, all alike free among the dead. The tedious pomp and state which attend the great are at an end there. All the inconveniences of a poor and low condition are likewise over; death and the grave know no difference. Levelled by death, the conqueror and the slave, The wise and foolish, cowards and the brave, Adam Clarke: Commentary on the Bible - 1831 3:11: Why died I not from the womb - As the other circumstance did not take place, why was I not still-born, without the possibility of reviviscence? or, as this did not occur, why did I not die as soon as born? These three things appear to me to be clearly intended here: - 1. Dying in the womb, or never coming to maturity, as in the case of an abortion. 2. Being still-born, without ever being able to breathe. 3. Or, if born alive, dying within a short time after. And to these states he seems to refer in the following verses. Albert Barnes: Notes on the Bible - 1834 3:11: Why died I not from the womb? - Why did I not die as soon as I was born? Why were any pains taken to keep me alive? The suggestion of this question leads Job in the following verses into the beautiful description, of what he would have been if he had then died. He complains, therefore, that any pains were taken by his friends to keep him alive, and that he was not suffered peacefully to expire. Gave up the ghost - A phrase that is often used in the English version of the Bible to denote death; Gen 49:33; ; ; Jer 15:9; Mat 27:50; Act 5:10. It conveys an idea, however, which is not necessarily in the original, though the idea in itself is not incorrect. The idea conveyed by the phrase is that of yielding up the "spirit" or "soul," while the sense of the original here and elsewhere is simply "to expire, to die." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:11: died I: Psa 58:8; Jer 15:10; Hos 9:14 when I came: Psa 22:9, Psa 22:10, Psa 71:6, Psa 139:13-16; Isa 46:3 Job 3:12 Geneva 1599 3:11 (h) Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly? (h) This, and that which follows declares, that when man gives place to his passions, he is not able to stay or keep measure, but runs headlong into all evil unless God calls him back. John Gill 3:11 Why died I not from the womb?.... That is, as soon as he came out of it; or rather, as soon as he was in it, or from the time that he was in it; or however, while he was in it, that so he might not have come alive out of it; which sense seems best to agree both with what goes before and follows after; for since his conception in the womb was not hindered, he wishes he had died in it; and so some versions render it to this sense (n): why did I not give up the ghost when I came out of the belly? since he died not in the womb, which was desirable to him, he wishes that the moment he came out of it he had expired, and is displeased because it was not so, see Jer 20:17; thus what is the special favour of Providence, to be taken out of the womb alive, and preserved, he wishes not to have enjoyed, see Ps 22:9. (n) , Sept. "in vulva", V. L. "aut, in utero", Beza, Mercerus, Cocceius, Junius, Michaelis; so R. Abraham Peritzol, and Simeon Bar Tzemach.
3:123:12: Ընդէ՞ր դիպեցան ինձ ծնունդք, կամ ընդէ՞ր դիեցի ես զստինս մօր իմոյ[9093]։ [9093] Ոմանք. Դիպեցաւ ինձ ծնունդք. եւ ընդէ՞ր դիեցի ես զստինս։ 12 Ինչո՞ւ ծնուեցի, ինչո՞ւ ծծեցի ստինքներն իմ մօր: 12 Ինչո՞ւ ծունկերը ընդունեցին զիս Ու ինչո՞ւ ստինք տուին ինծի, որ ես ծծեմ։ Ընդէ՞ր ^[41]դիպեցան ինձ ծնունդք``, կամ ընդէ՞ր դիեցի ես զստինս մօր իմոյ: 3:12: Ընդէ՞ր դիպեցան ինձ ծնունդք, կամ ընդէ՞ր դիեցի ես զստինս մօր իմոյ[9093]։ [9093] Ոմանք. Դիպեցաւ ինձ ծնունդք. եւ ընդէ՞ր դիեցի ես զստինս։ 12 Ինչո՞ւ ծնուեցի, ինչո՞ւ ծծեցի ստինքներն իմ մօր: 12 Ինչո՞ւ ծունկերը ընդունեցին զիս Ու ինչո՞ւ ստինք տուին ինծի, որ ես ծծեմ։ zohrab-1805▾ eastern-1994▾ western am▾	3:123:12 Зачем приняли меня колени? зачем было мне сосать сосцы? 3:12 ἵνα ινα so; that τί τις.1 who?; what? δὲ δε though; while συνήντησάν συνανταω meet with μοι μοι me γόνατα γονυ knee ἵνα ινα so; that τί τις.1 who?; what? δὲ δε though; while μαστοὺς μαστος breast ἐθήλασα θηλαζω nurse 3:12 מַ֭דּוּעַ ˈmaddûₐʕ מַדּוּעַ why קִדְּמ֣וּנִי qiddᵊmˈûnî קדם be in front בִרְכָּ֑יִם virkˈāyim בֶּרֶךְ knee וּ û וְ and מַה־ mah- מָה what שָּׁ֝דַ֗יִם ˈššāḏˈayim שַׁד breast כִּ֣י kˈî כִּי that אִינָֽק׃ ʔînˈāq ינק suck 3:12. quare exceptus genibus cur lactatus uberibusWhy received upon the knees? why suckled at the breasts? 3:12. Why was I received upon the knees? Why was I suckled at the breasts? 3:12. Why did the knees prevent me? or why the breasts that I should suck? 12. Why did the knees receive me? or why the breasts, that I should suck? 3:12 Why did the knees prevent me? or why the breasts that I should suck: 3:12 Зачем приняли меня колени? зачем было мне сосать сосцы? 3:12 ἵνα ινα so; that τί τις.1 who?; what? δὲ δε though; while συνήντησάν συνανταω meet with μοι μοι me γόνατα γονυ knee ἵνα ινα so; that τί τις.1 who?; what? δὲ δε though; while μαστοὺς μαστος breast ἐθήλασα θηλαζω nurse 3:12 מַ֭דּוּעַ ˈmaddûₐʕ מַדּוּעַ why קִדְּמ֣וּנִי qiddᵊmˈûnî קדם be in front בִרְכָּ֑יִם virkˈāyim בֶּרֶךְ knee וּ û וְ and מַה־ mah- מָה what שָּׁ֝דַ֗יִם ˈššāḏˈayim שַׁד breast כִּ֣י kˈî כִּי that אִינָֽק׃ ʔînˈāq ינק suck 3:12. quare exceptus genibus cur lactatus uberibus Why received upon the knees? why suckled at the breasts? 3:12. Why was I received upon the knees? Why was I suckled at the breasts? 3:12. Why did the knees prevent me? or why the breasts that I should suck? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:12: Why did the knees prevent me? - Why was I dandled on the knees? Why was I nourished by the breasts? In either of the above cases I had neither been received into a mother's lap, nor hung upon a mother's breasts. Albert Barnes: Notes on the Bible - 1834 3:12: Why did the knees pRev_ent me? - That is, the lap of the nurse or of the mother, probably the latter. The sense is, that if he had not been delicately and tenderly nursed, he would have died at once. He came helpless into the world, and but for the attention of others he would have soon died. Jahn supposes (Archae section 161) that it was a common custom for the father, on the birth of a son, to clasp the new-born child to his bosom, while music was heard to sound, and by this ceremony to declare it as his own. That there was some such recognition of a child or expression of paternal regard, is apparent from Gen 50:23. Probably, however, the whole sense of the passage is expressed by the tender care which is necessarily shown to the new-born infant to preserve it alive. The word rendered "pRev_ent" here קדם qâ dam, means properly to anticipate, to go before, as the English word "pRev_ent" formerly did; and hence, it means to go to meet anyone in order to aid him in any way. There is much beauty in the word here. It refers to the provision which God has made in the tender affection of the parent to "anticipate" the needs of the child. The arrangement has been made beforehand. God has taken care when the feeble and helpless infant is born, that tender affection has been already created and prepared to meet it. It has not to be created then; it is not to be excited by the suffering of the child; it is already in existence as an active, powerful, and self-denying principle, to "anticipate" the needs of the newborn babe, and to save it from death. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:12: the knees: Gen 30:3, Gen 50:23; Isa 66:12; Eze 16:4, Eze 16:5 Job 3:13 John Gill 3:12 Why did the knees prevent me?.... Not of the mother, as Jarchi, but of the midwife, who received him into her lap, and nourished and cherished him, washed him with water, salted, and swaddled him; or it may be of his father, with whom it was usual to take the child on his knees as soon as born, see Gen 50:23; which custom obtained among the Greeks and Romans (o); hence the goddess Levana (p) had her name, causing the father in this way to own his child; his concern is, that he did not fall to the ground as he came out of his mother's womb, and with that fall die; and that he was prevented from falling by the officious knees of the midwife; that he was not suffered to fall, and be left there, without having any of the usual things done to him for the comfort and preservation of life, which was sometimes the case, Ezek 16:4, or why the breasts that I should suck? since a miscarrying womb was not given, and death did not seize him immediately upon birth, but all proper care was taken to prevent it, he asks, why was there milk in the breasts of his mother or nurse to suckle and nourish him? why were there not dry breasts, such as would afford no milk, that so he might have been starved? thus he wishes the kindest things in nature and Providence had been withheld from him. (o) Homer. Iliad. 9. Vid. Barthii Animadv. ad Claudian. in Nupt. Honor. ver. 341. (p) Kipping. Antiqu. Roman. l. 1. c. 1. sect. 10. John Wesley 3:12 The knees - Why did the midwife or nurse receive and lay me upon her knees, and not suffer me to fall upon the bare ground, 'till death had taken me out of this miserable world, into which their cruel kindness hath betrayed me? Why did the breasts prevent me from perishing through hunger, or supply me that should have what to suck? Thus Job unthankfully despises these wonderful mercies of God towards poor helpless infants. Robert Jamieson, A. R. Fausset and David Brown 3:12 Why did the knees prevent me?--Old English for "anticipate my wants." The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear (Gen 30:3; Gen 50:23; Is 66:12).
3:133:13: Զի այժմ հանդարտեալ դադարէի, եւ ննջեցեալ հանգչէի՛ 13 Մինչ հիմա հանգչած ես կը լինէի, 13 Վասն զի հիմա պառկած կը հանգչէի ու կը քնանայի. Այն ժամանակ հանգստացած կ’ըլլայի՝ Զի այժմ հանդարտեալ դադարէի, եւ ննջեցեալ հանգչէի: 3:13: Զի այժմ հանդարտեալ դադարէի, եւ ննջեցեալ հանգչէի՛ 13 Մինչ հիմա հանգչած ես կը լինէի, 13 Վասն զի հիմա պառկած կը հանգչէի ու կը քնանայի. Այն ժամանակ հանգստացած կ’ըլլայի՝ zohrab-1805▾ eastern-1994▾ western am▾	3:133:13 Теперь бы лежал я и почивал; спал бы, и мне было бы покойно 3:13 νῦν νυν now; present ἂν αν perhaps; ever κοιμηθεὶς κοιμαω doze; fall asleep ἡσύχασα ησυχαζω tranquil; keep quiet ὑπνώσας υπνοω though; while ἀνεπαυσάμην αναπαυω have respite; give relief 3:13 כִּֽי־ kˈî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now שָׁכַ֣בְתִּי šāḵˈavtî שׁכב lie down וְ wᵊ וְ and אֶשְׁקֹ֑וט ʔešqˈôṭ שׁקט be at peace יָ֝שַׁ֗נְתִּי ˈyāšˈantî ישׁן sleep אָ֤ז׀ ʔˈāz אָז then יָנ֬וּחַֽ yānˈûₐḥ נוח settle לִֽי׃ lˈî לְ to 3:13. nunc enim dormiens silerem et somno meo requiesceremFor now I should have been asleep and still, and should have rest in my sleep: 3:13. For by now, I should have been sleeping silently, and taking rest in my sleep 3:13. For now should I have lain still and been quiet, I should have slept: then had I been at rest, 13. For now should I have lain down and been quiet; I should have slept; then had I been at rest: 3:13 For now should I have lain still and been quiet, I should have slept: then had I been at rest: 3:13 Теперь бы лежал я и почивал; спал бы, и мне было бы покойно 3:13 νῦν νυν now; present ἂν αν perhaps; ever κοιμηθεὶς κοιμαω doze; fall asleep ἡσύχασα ησυχαζω tranquil; keep quiet ὑπνώσας υπνοω though; while ἀνεπαυσάμην αναπαυω have respite; give relief 3:13 כִּֽי־ kˈî- כִּי that עַ֭תָּה ˈʕattā עַתָּה now שָׁכַ֣בְתִּי šāḵˈavtî שׁכב lie down וְ wᵊ וְ and אֶשְׁקֹ֑וט ʔešqˈôṭ שׁקט be at peace יָ֝שַׁ֗נְתִּי ˈyāšˈantî ישׁן sleep אָ֤ז׀ ʔˈāz אָז then יָנ֬וּחַֽ yānˈûₐḥ נוח settle לִֽי׃ lˈî לְ to 3:13. nunc enim dormiens silerem et somno meo requiescerem For now I should have been asleep and still, and should have rest in my sleep: 3:13. For by now, I should have been sleeping silently, and taking rest in my sleep 3:13. For now should I have lain still and been quiet, I should have slept: then had I been at rest, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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 13-19. Основанием для подобного сожаления является соображение, что смерть лучше жизни, пребывание в могиле предпочтительнее пребывания на земле. Могила - место полного успокоения, прекращения духовных и физических страданий. В ней успокаиваются цари и князья, из которых первые утруждали себя на земле заботами о заселении опустошенных местностей - пустыней (евр. "харабот" = развалины. Ср. Ис XLIV:26; LVIII:12; Иез XXXVI:10), вторые - собиранием сокровищ (ст. 14-15). В могиле конец жестокостям одних и страданиям других: в ней находят покой и несшие на земле непосильные труды, и не видавшие света узники темницы, и рабы, жизнь которых - один беспрерывный труд (VII:2). Adam Clarke: Commentary on the Bible - 1831 3:13: For now should I have lain still - In that case I had been insensible; quiet - without these overwhelming agitations; slept - unconscious of evil; been at rest - been out of the reach of calamity and sorrow. Albert Barnes: Notes on the Bible - 1834 3:13: For now should I have lain still - In this verse Job uses four expressions to describe the state in which be would have been if he had been so happy as to have died when an infant. It is evidently a very pleasant subject to him, and he puts it in a great variety of form. He uses thc words which express the most quiet repose, a state of perfect rest, a gentle slumber; and then in the next verses he says, that instead of being in the miserable condition in which he then was, he would have been in the same state with kings and the most illustrious men of the earth. I should have lain still - - שׁכב shâ kab. I should have been "lying down," as one does who is taking grateful repose. This is a word of less strength than any of those which follow. And been quiet - - שׁקט shâ qaṭ. A word of stronger signification than that before used. It means to rest, to lie down, to have quiet. It is used of one who is never troubled, harassed, or infested by others, Jdg 3:11; Jdg 5:31; Jdg 8:25; and of one who has no fear or dread, Psa 76:9. The meaning is, that he would not only have lain down, but; would have been perfectly tranquil. Nothing would have harassed him, nothing would have given him any annoyance. I should have slept - - ישׁן yâ shê n. This expression also is in advance of those before used. There would not only have been "quiet," but there would have been a calm and gentle slumber. Sleep is often representcd as "the kinsman of death." Thus, Virgil speaks of it: "Tum consanguineus Leti sopor - " Aeneid vi. 278. So Homer: Enth' hupnō cumblē to chasignē to thanatoio - Iliad, 14:231. This comparsion is an obvious one, and is frequently used in the Classical writers. It is employed to denote the calmness, stillness, and quiet of death. In the Scriptures it frequently occurs, and with a significancy far more beautiful. It is there employed not only to denote the tranquility of death, but also to denote the Christian hopes of a resurrection and the prospect of being awakened out of the long sleep. We lie down to rest at night with the hopes of awaking again. We sleep calmly, with the expectation that it will be only a temporary repose, and that we shall be aroused, invigorated for augmented toil, and refreshed for sweeter pleasure. So the Christian lies down in the grave. So the infant is committed to the calm slumber of the tomb. It may be a sleep stretching on through many nights and weeks and years and centuries, and even cycles of ages, but it is not eternal. The eyes will be opened again to behold the beauties of creation; the ear will be unstoppod to hear the sweet voice of fricndship and the harmony of music; and the frame will be raised up beautiful and immortal to engage in the service of the God that made us; compare Psa 13:3; Psa 90:5; Joh 11:11; Co1 15:51; Th1 4:14; Th1 5:10. Whether Job used the word in this sense and with this understanding, has been made a matter of question, and will be considered more fully in the examination of the passage in -27. Then had I been at rest - Instead of the troubles and anxieties which I now experience. That is, he would have been lying in calm and honorable repose with the kings and princes of the earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:13: then had I been at rest: Ecc 6:3-5, Ecc 9:10 Job 3:14 Carl Friedrich Keil and Franz Delitzsch 3:13 13 So should I now have lain and had quiet, I should have slept, then it would have been well with me, 14 With kings and councillors of the earth, Who built ruins for themselves, 15 Or with princes possessing gold, Who filled their houses with silver: 16 Or like a hidden untimely birth I had not been, And as children that have never seen the light. The perf. and interchanging fut. have the signification of oriental imperfecta conjunctivi, according to Ges. 126, 5; עתּה כּי is the usual expression after hypothetical clauses, and takes the perf. if the preceding clause specifies a condition which has not occurred in the past (Gen 31:42; Gen 43:10; Num 22:29, Num 22:33; 1Kings 14:30), the fut. if a condition is not existing in the present (Job 6:3; Job 8:6; Job 13:19). It is not to be translated: for then; כי rather commences the clause following: so I should now, indeed then I should. Ruins, הרבות, are uninhabited desolate buildings, elsewhere such as have become, here such as are from the first intended to remain, uninhabited and desolate, consequently sepulchres, mausoleums; probably, since the book has Egyptian allusions, in other passages also, a play upon the pyramids, in whose name (III-XPAM, according to Coptic glossaries) III is the Egyptian article (vid., Bunsen, Aeg. ii. 361); Arab. without the art. hirâm or ahrâm (vid., Abdollatf, ed. de Sacy, p. 293, s.). (Note: We think that חרבות sounds rather like חרמות, the name of the pyramids, as the Arabic haram (instead of hharam), derived from XPAM, recalls harmân (e.g., beith harmân, a house in ruins), the synonym of hhardân (חרבאן).) Also Renan: Qui se btissent des mausoles. Bttch. de inferis, 298 (who, however, prefers to read רחבות, wide streets), rightly directs attention to the difference between החרבות בנה (to rebuild the ruins) and לו בנה ח (to build ruins for one's self). With או like things are then ranged after one another. Builders of the pyramids, millionaires, abortions (vid., Eccles 6:3), and the still-born: all these are removed from the sufferings of this life in their quiet of the grave, be their grave a "ruin" gazed upon by their descendants, or a hole dug out in the earth, and again filled in as it was before. Geneva 1599 3:13 For now should I have (i) lain still and been quiet, I should have slept: then had I been at rest, (i) The vehemency of his afflictions made him utter these words as though death was the end of all miseries, and as if there were no life after this, which he speaks not as though it were so, but the infirmities of his flesh caused him to break out in this error of the wicked. John Gill 3:13 For now should I have lain still, and been quiet,.... Signifying, that if the above had been his case, if he had died as soon as born, or quickly after, then he would have been laid in the grave, where he would have lain as still as on a bed; for such is the grave to dead bodies as a bed is to those that lie down and sleep upon it; a place of ease and quiet, where there is freedom from all care and thought, from all trouble, anxiety, and distress; nay, more so than on a bed, where there is often tossing to and fro, and great disquietude, but none to the body in the grave, that is still and silent, where there is no uneasiness nor disturbance, see Job 17:13, I should have slept; soundly and quietly, which persons do not always upon their beds; sometimes they cannot sleep at all, and when they do, they are frequently distressed with uneasy thoughts, frightful dreams, and terrifying visions, Job 4:13; but death is a sound sleep until the resurrection morn, which Job had knowledge of, and faith in, and so considered the state of the dead in this light; death is often in Scripture expressed by sleeping, Dan 12:2; which refers not to the soul, which in a separate state is active and vigorous, and always employed; but to the body, which, as in sleep, so in death, is deprived of the senses, and the exercise of them; on which account there is a great likeness between sleep and death, and out of which a man awakes brisk and cheerful, as the saints will at the time of their resurrection, which will be like an awaking out of sleep: then had I been at rest; from all toil and labour, from all diseases and pains of body, from all troubles of whatsoever kind, and particularly from those he now laboured under; see Gill on Job 3:17. Robert Jamieson, A. R. Fausset and David Brown 3:13 lain . . . quiet . . . slept--a gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called "sleep" (Ps 13:3); especially in the New Testament, where the resurrection-awakening is more clearly set forth (1Cor 15:51; Th1 4:14; Th1 5:10).
3:143:14: ընդ թագաւորս եւ ընդ խորհրդականս երկրի՝ ոյք հպարտացեալ էին ՚ի սուրս իւրեանց[9094]։ [9094] Ոմանք. Էին ՚ի սուսերս իւրեանց։ 14 կը ննջէի ու կը հանգչէի ես արքաների հետ, երկրի իմաստնոց, որ յոխորտում են սրերով[5] իրենց, [5] 5. Եբրայերէն՝ սարքած աւերակներով: 14 Իրենց համար աւերակներ շինող Երկրի թագաւորներուն ու խորհրդականներուն հետ, ընդ թագաւորս եւ ընդ խորհրդականս երկրի ոյք ^[42]հպարտացեալ էին ի սուրս իւրեանց: 3:14: ընդ թագաւորս եւ ընդ խորհրդականս երկրի՝ ոյք հպարտացեալ էին ՚ի սուրս իւրեանց[9094]։ [9094] Ոմանք. Էին ՚ի սուսերս իւրեանց։ 14 կը ննջէի ու կը հանգչէի ես արքաների հետ, երկրի իմաստնոց, որ յոխորտում են սրերով[5] իրենց, [5] 5. Եբրայերէն՝ սարքած աւերակներով: 14 Իրենց համար աւերակներ շինող Երկրի թագաւորներուն ու խորհրդականներուն հետ, zohrab-1805▾ eastern-1994▾ western am▾	3:143:14 с царями и советниками земли, которые застраивали для себя пустыни, 3:14 μετὰ μετα with; amid βασιλέων βασιλευς monarch; king βουλευτῶν βουλευτης senator γῆς γη earth; land οἳ ος who; what ἠγαυριῶντο αγαυριαω in; on ξίφεσιν ξιφος sword 3:14 עִם־ ʕim- עִם with מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king וְ wᵊ וְ and יֹ֣עֲצֵי yˈōʕᵃṣê יעץ advise אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the בֹּנִ֖ים bbōnˌîm בנה build חֳרָבֹ֣ות ḥᵒrāvˈôṯ חָרְבָּה ruin לָֽמֹו׃ lˈāmô לְ to 3:14. cum regibus et consulibus terrae qui aedificant sibi solitudinesWith kings and consuls of the earth, who build themselves solitudes: 3:14. with the kings and consuls of the earth, who build themselves solitudes, 3:14. With kings and counsellers of the earth, which built desolate places for themselves; 14. With kings and counsellors of the earth, which built up waste places for themselves; 3:14 With kings and counsellors of the earth, which built desolate places for themselves: 3:14 с царями и советниками земли, которые застраивали для себя пустыни, 3:14 μετὰ μετα with; amid βασιλέων βασιλευς monarch; king βουλευτῶν βουλευτης senator γῆς γη earth; land οἳ ος who; what ἠγαυριῶντο αγαυριαω in; on ξίφεσιν ξιφος sword 3:14 עִם־ ʕim- עִם with מְ֭לָכִים ˈmlāḵîm מֶלֶךְ king וְ wᵊ וְ and יֹ֣עֲצֵי yˈōʕᵃṣê יעץ advise אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the בֹּנִ֖ים bbōnˌîm בנה build חֳרָבֹ֣ות ḥᵒrāvˈôṯ חָרְבָּה ruin לָֽמֹו׃ lˈāmô לְ to 3:14. cum regibus et consulibus terrae qui aedificant sibi solitudines With kings and consuls of the earth, who build themselves solitudes: 3:14. with the kings and consuls of the earth, who build themselves solitudes, 3:14. With kings and counsellers of the earth, which built desolate places for themselves; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:14: With kings and counsellors of the earth - I believe this translation to be perfectly correct. The counsellors, יעצי yoatsey, I suppose to mean the privy council, or advisers of kings; those without whose advice kings seldom undertake wars, expeditions, etc. These mighty agitators of the world are at rest in their graves, after the lives of commotion which they have led among men: most of whom indeed have been the troublers of the peace of the globe. Which built desolate places - Who erect mausoleums, funeral monuments, sepulchral pyramids, etc., to keep their names from perishing, while their bodies are turned to corruption. I cannot think, with some learned men, that Job is here referring to those patriotic princes who employed themselves in repairing the ruins and desolations which others had occasioned. His simple idea is, that, had he died from the womb, he would have been equally at rest, neither troubling nor troubled, as those defunct kings and planners of wars and great designs are, who have nothing to keep even their names from perishing, but the monuments which they have raised to contain their corrupting flesh, moldering bones, and dust. Albert Barnes: Notes on the Bible - 1834 3:14: With kings - Reposing as they do. This is the language of calm meditation on what would have been the consequence if he had died when he was an infant. He seems to delight to dwell on it. He contrasts it with his present situation. He pauses on the thought that that would have been an honorable repose. He would have been numbered with kings and princes. Is there not here a little spice of ambition even in his sorrows and humilation? Job had been an eminently rich man; a man greatly honored; an emir; a magistrate; one in whose presence even princes refrained talking, and before whom nobles held their peace; . Now he was stripped of his honors, and made to sit in ashes. But had he died when an infant, he would have been numbered with kings and courtsellers, and would have shared their lot. Death is repulsive; but Job takes comfort in the thought that he would have been associated with the most exalted and honorable among people. There is some consolation in the idea that when an infant dies he is associated with the most honored and exalted of the race; there is consolation in the reflection that when we die we shall lie down with the good and the great of all past times, and that though our bodies shall moulder back to dust, and be forgotten, we are sharing the same lot with the most beautiful, lovely, wise, pious, and mighty of the race. To Christians there is the richest of all consolations in the thought that they will sleep as their Savior did in the tomb, and that the grave, naturally so repulsive, has been made sacred and even attractive by being the place where the Redeemer reposed. Why should we tremble to convey Their bodies to the tomb? There the dear flesh of Jesus lay, And left a long perfume. The graves of all his saints he blessed, And softened every bed: Where should the dying members rest But with the dying Head? And counsellors of the earth - Great and wise men who were qualified to give counsel to kings in times of emergency. Which built desolate places for themselves - Gesenius supposes that the word used here (חרבה chorbâ h) means palaces which would soon be in ruins. So Noyes renders it, "Who build up for themselves - ruins!" That is, they build splendid palaces, or perhaps tombs, which are destined soon to fall to ruin. Dr. Good renders it, "Who restored to themselves the ruined wastes;" that is, the princes who restored to their former magnificence the ruins of ancient cities, and built their palaces in them But it seems to me that the idea is different. It is, that kings constructed for their own burial, magnificent tombs or mausoleums, which were lonely and desolate places, where they might lie in still and solemn grandeur; compare the notes at Isa 14:18. Sometimes these were immense excavations from rocks; and sometimes they were stupendous structurcs built as tombs. What more desolate and lonely places could be conceived than the pyramids of Egypt - reared probably as the burial places of kings? What more lonely and solitary than the small room in the center of one of those immense structures, where the body of the monarch is supposed to have been deposited? And what more emphatic than the expression - though" so nearly pleonastic that it may be omitted" ("Noyes") - "for themselves?" To my view, that is far from being pleonastic. It is full of emphasis. The immense structure was made for "them." It was not to be a common burial-place; it was not for the public good; it was not to be an abode for the living and a contributor to their happiness: it was a matter of supreme selfishness and pride - an immense structure built only run themselves. With such persons lying in their places of lonely grandeur, Job felt it would be an honor to be associated. Compared with his present condition it was one of dignity; and he earnestly wished that it might have been his lot thus early to have been consigned to the fellowship of the dead. It may be some confirmation of this view to remark, that the land of Edom, near which Job is supposed to have lived, contains at this day some of the most wonderful sepulchral monuments of the world; comp the notes at Isa 17:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:14: kings: Job 30:23; Kg1 2:10, Kg1 11:43; Psa 49:6-10, Psa 49:14, Psa 89:48; Ecc 8:8; Isa 14:10-16; Eze 27:18-32 which built: Who erect splendid mausoleums, funeral monuments, etc. to keep their names from perishing, while their bodies are turned to corruption. Job 15:28; Isa 5:8; Eze 26:20 Job 3:15 Geneva 1599 3:14 With kings and counsellors of the earth, which built (k) desolate places for themselves; (k) He notes the ambition of them who for their pleasure as it were change the order of nature, and build in most barren places, because they would by this make their names immortal. John Gill 3:14 With the kings and counsellors of the earth,.... From whom he might descend, he being a person of great distinction and figure; and so, had he died, he would have been buried in the sepulchres of his ancestors, and have lain in great pomp and state: or rather this he says, to observe that death spares none, that neither the power of kings, who have long hands, nor the wisdom of counsellors, who have long heads, can secure them from death; and that after death they are upon a level with others; and even he suggests, that children that die as soon as born, and have made no figure in the world, are equal to them: which built desolate places for themselves; either that rebuilt houses and cities that had lain in ruins, or built such in desolate places, where there had been none before, or formed colonies in places before uninhabited; and all this to get a name, and to perpetuate it to posterity: or rather sepulchral monuments are meant, such as the lofty pyramids of the Egyptians, and superb mausoleums of others; which, if not built in desolate places, yet are so themselves, being only the habitations of the dead, and so they are called the desolations of old, Ezek 26:20; and this is the sense of many interpreters (q); if any man desires, says Vansleb (r), a prospect and description of such ancient burying places, let him think on a boundless plain, even, and covered with sand, where neither trees, nor grass, nor houses, nor any such thing, is to be seen. (q) Pineda, Bolducius, Patrick, Caryll, Schultens, and others. (r) Relation of a Voyage to Egypt, p. 91. John Wesley 3:14 Kings - I had then been as happy as the proudest monarchs, who after all their great achievements and enjoyments, go down into their graves. Built - Who to shew their wealth and power, or to leave behind them a glorious name, rebuilt ruined cities, or built new cities and palaces, in places where before there was mere solitude and wasteness. Robert Jamieson, A. R. Fausset and David Brown 3:14 With kings . . . which built desolate places for themselves--who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [UMBREIT]. The "for themselves" marks their selfishness. MICHAELIS explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.
3:153:15: Կամ ընդ իշխանս որոց բազում էր ոսկի, որք լցին զտունս իւրեանց արծաթով։ 15 կամ իշխանների, որ բազում ոսկի ունեն եւ որոնք լցրել են իրենց տներն արծաթով, 15 Կամ ոսկի ունեցող իշխաններուն հետ, Որոնք տուներնին արծաթով կը լեցնէին. կամ ընդ իշխանս որոց բազում էր ոսկի, որք լցին զտունս իւրեանց արծաթով: 3:15: Կամ ընդ իշխանս որոց բազում էր ոսկի, որք լցին զտունս իւրեանց արծաթով։ 15 կամ իշխանների, որ բազում ոսկի ունեն եւ որոնք լցրել են իրենց տներն արծաթով, 15 Կամ ոսկի ունեցող իշխաններուն հետ, Որոնք տուներնին արծաթով կը լեցնէին. zohrab-1805▾ eastern-1994▾ western am▾	3:153:15 или с князьями, у которых было золото, и которые наполняли домы свои серебром; 3:15 ἢ η or; than μετὰ μετα with; amid ἀρχόντων αρχων ruling; ruler ὧν ος who; what πολὺς πολυς much; many ὁ ο the χρυσός χρυσος gold οἳ ος who; what ἔπλησαν πληθω fill; fulfill τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him ἀργυρίου αργυριον silver piece; money 3:15 אֹ֣ו ʔˈô אֹו or עִם־ ʕim- עִם with שָׂ֭רִים ˈśārîm שַׂר chief זָהָ֣ב zāhˈāv זָהָב gold לָהֶ֑ם lāhˈem לְ to הַֽ hˈa הַ the מְמַלְאִ֖ים mᵊmalʔˌîm מלא be full בָּתֵּיהֶ֣ם bāttêhˈem בַּיִת house כָּֽסֶף׃ kˈāsef כֶּסֶף silver 3:15. aut cum principibus qui possident aurum et replent domos suas argentoOr with princes, that possess gold, and fill their houses with silver: 3:15. either with princes, who possess gold and fill their houses with silver, 3:15. Or with princes that had gold, who filled their houses with silver: 15. Or with princes that had gold, who filled their houses with silver: 3:15 Or with princes that had gold, who filled their houses with silver: 3:15 или с князьями, у которых было золото, и которые наполняли домы свои серебром; 3:15 ἢ η or; than μετὰ μετα with; amid ἀρχόντων αρχων ruling; ruler ὧν ος who; what πολὺς πολυς much; many ὁ ο the χρυσός χρυσος gold οἳ ος who; what ἔπλησαν πληθω fill; fulfill τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him ἀργυρίου αργυριον silver piece; money 3:15 אֹ֣ו ʔˈô אֹו or עִם־ ʕim- עִם with שָׂ֭רִים ˈśārîm שַׂר chief זָהָ֣ב zāhˈāv זָהָב gold לָהֶ֑ם lāhˈem לְ to הַֽ hˈa הַ the מְמַלְאִ֖ים mᵊmalʔˌîm מלא be full בָּתֵּיהֶ֣ם bāttêhˈem בַּיִת house כָּֽסֶף׃ kˈāsef כֶּסֶף silver 3:15. aut cum principibus qui possident aurum et replent domos suas argento Or with princes, that possess gold, and fill their houses with silver: 3:15. either with princes, who possess gold and fill their houses with silver, 3:15. Or with princes that had gold, who filled their houses with silver: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:15: Or with princes that had gold - Chief or mighty men, lords of the soil, or fortunate adventurers in merchandise, who got gold in abundance, filled their houses with silver, left all behind, and had nothing reserved for themselves but the empty places which they had made for their last dwelling, and where their dust now sleeps, devoid of care, painful journeys, and anxious expectations. He alludes here to the case of the covetous, whom nothing can satisfy, as an Asiatic writer has observed, but the dust that fills his mouth when laid in the grave - Saady. Albert Barnes: Notes on the Bible - 1834 3:15: Or with princes that had gold - That is, he would have been united with the rich and the great. Is there not here too also a slight evidence of the fondness for wealth, which might have been one of the errors of this good man? Would it not seem that such was his estimate of the importance of being esteemed rich, that he would count it an honor to be united with the affluent in death, rather than be subjected to a condition of poverty and want among the living? Who filled their houses with silver - Rosenmuller supposes that there is reference here to the custom among the ancients of burying treasures with the dead, and that the word "houses" refers to the tombs or mausoleums which they erected. That such a custom pRev_ailed, there can be no doubt. Josephus informs us that large quantities of treasure were buried in the tomb with David, which afterward was taken out for the supply of an army; and Schultens ("in loc.") says that the custom pRev_ailed extensively among the Arabs. The custom of burying valuable objects with the dead was practiced also among the aborigines of N. America, and is to this day practiced in Africa. If this be the sense here, then the idea of Job was, that he would have been in his grave united with those who even there were accompanied with wealth, rather than suffering the loss of all his property as he was among the living. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:15: who filled their houses: That is, "the covetous, whom nothing can satisfy," as the poet Saady has observed, "but the dust that fills his mouth, when laid in the grave." Job 22:25, Job 27:16; Num 22:18; Kg1 10:27; Isa 2:7; Zep 1:18; Zac 9:3 Job 3:16 John Gill 3:15 Or with princes that had gold,.... A large abundance of it while they lived, but now, being dead, were no longer in the possession of it, but on a level with those that had none; nor could their gold, while they had it, preserve them from death, and now, being dead, it was no longer theirs, nor of any use unto them; these princes, by this description of them, seem to be such who had not the dominion over any particular place or country, but their riches lay in gold and silver, as follows: who filled their houses with silver; had an abundance of it, either in their coffers, which they hoarded up, or in the furniture of their houses, which were much of it of silver; they had large quantities of silver plate, as well as of money; but these were of no profit in the hour of death, nor could they carry them with them; but in the grave, where they were, those were equal to them, of whom it might have been said, silver and gold they had none. Robert Jamieson, A. R. Fausset and David Brown 3:15 filled their houses with silver--Some take this to refer to the treasures which the ancients used to bury with their dead. But see Job 3:26.
3:163:16: Կամ իբրեւ զանցուցեալն, որ ելանէ յարգանդէ մօր իւրոյ, կամ իբրեւ զտղայս որ ո՛չ տեսին զլոյս։ 16 կամ ինչպէս վիժուածք, որ դուրս է ընկնում արգանդից իր մօր, կամ զերթ մանուկներ, որոնք որ լոյսը չտեսան երբեք: 16 Կամ թէ գաղտուկ վիժածի մը պէս կ’ոչնչանայի, Այն երախաներուն պէս՝ որոնք երբեք լոյս չտեսան։ կամ իբրեւ զանցուցեալն` որ ելանէ յարգանդէ մօր իւրոյ, կամ իբրեւ զտղայս որ ոչ տեսին զլոյս: 3:16: Կամ իբրեւ զանցուցեալն, որ ելանէ յարգանդէ մօր իւրոյ, կամ իբրեւ զտղայս որ ո՛չ տեսին զլոյս։ 16 կամ ինչպէս վիժուածք, որ դուրս է ընկնում արգանդից իր մօր, կամ զերթ մանուկներ, որոնք որ լոյսը չտեսան երբեք: 16 Կամ թէ գաղտուկ վիժածի մը պէս կ’ոչնչանայի, Այն երախաներուն պէս՝ որոնք երբեք լոյս չտեսան։ zohrab-1805▾ eastern-1994▾ western am▾	3:163:16 или, как выкидыш сокрытый, я не существовал бы, как младенцы, не увидевшие света. 3:16 ἢ η or; than ὥσπερ ωσπερ just as ἔκτρωμα εκτρωμα abortion; miscarriage ἐκπορευόμενον εκπορευομαι emerge; travel out ἐκ εκ from; out of μήτρας μητρα womb μητρὸς μητηρ mother ἢ η or; than ὥσπερ ωσπερ just as νήπιοι νηπιος minor οἳ ος who; what οὐκ ου not εἶδον οραω view; see φῶς φως light 3:16 אֹ֚ו ˈʔô אֹו or כְ ḵᵊ כְּ as נֵ֣פֶל nˈēfel נֵפֶל miscarriage טָ֭מוּן ˈṭāmûn טמן hide לֹ֣א lˈō לֹא not אֶהְיֶ֑ה ʔehyˈeh היה be כְּ֝ ˈkᵊ כְּ as עֹלְלִ֗ים ʕōlᵊlˈîm עֹולֵל child לֹא־ lō- לֹא not רָ֥אוּ rˌāʔû ראה see אֹֽור׃ ʔˈôr אֹור light 3:16. aut sicut abortivum absconditum non subsisterem vel qui concepti non viderunt lucemOr as a hidden untimely birth, I should not be; or as they that, being conceived, have not seen the light. 3:16. or, like a hidden miscarriage, I should not have continued, just like those who, being conceived, have not seen the light. 3:16. Or as an hidden untimely birth I had not been; as infants [which] never saw light. 16. Or as an hidden untimely birth I had not been; as infants which never saw light. 3:16 Or as an hidden untimely birth I had not been; as infants [which] never saw light: 3:16 или, как выкидыш сокрытый, я не существовал бы, как младенцы, не увидевшие света. 3:16 ἢ η or; than ὥσπερ ωσπερ just as ἔκτρωμα εκτρωμα abortion; miscarriage ἐκπορευόμενον εκπορευομαι emerge; travel out ἐκ εκ from; out of μήτρας μητρα womb μητρὸς μητηρ mother ἢ η or; than ὥσπερ ωσπερ just as νήπιοι νηπιος minor οἳ ος who; what οὐκ ου not εἶδον οραω view; see φῶς φως light 3:16 אֹ֚ו ˈʔô אֹו or כְ ḵᵊ כְּ as נֵ֣פֶל nˈēfel נֵפֶל miscarriage טָ֭מוּן ˈṭāmûn טמן hide לֹ֣א lˈō לֹא not אֶהְיֶ֑ה ʔehyˈeh היה be כְּ֝ ˈkᵊ כְּ as עֹלְלִ֗ים ʕōlᵊlˈîm עֹולֵל child לֹא־ lō- לֹא not רָ֥אוּ rˌāʔû ראה see אֹֽור׃ ʔˈôr אֹור light 3:16. aut sicut abortivum absconditum non subsisterem vel qui concepti non viderunt lucem Or as a hidden untimely birth, I should not be; or as they that, being conceived, have not seen the light. 3:16. or, like a hidden miscarriage, I should not have continued, just like those who, being conceived, have not seen the light. 3:16. Or as an hidden untimely birth I had not been; as infants [which] never saw light. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:16: Or as a hidden untimely birth - An early miscarriage, which was scarcely perceptible by the parent herself; and in this case he had not been - he had never had the distinguishable form of a human being, whether male or female. As infants - Little ones; those farther advanced in maturity, but miscarried long before the time of birth. Albert Barnes: Notes on the Bible - 1834 3:16: Or as an hidden untimely birth - As an abortion which is hid, or concealed; that is, which is soon removed from the sight. So the Psalmist, Psa 58:8 : As a snail which melteth, let thom dissolve; As the untimely birth of a woman, that they may not see the sun. Septuagint ἔκτρωμα ektrō ma, the same word which is used by Paul in Co1 15:8, with reference to himself; see the notes at that place. I had not been - I should have perished; I should not have been a man, as I now am, subject to calamity. The meaning is, that he would have been taken away and concealed, as such an untimely birth is, and that he would never have been numbered among the living and the suffering. As infants which never saw light - Job expresses here no opinion of their future condition, or on the question whether such infants had immortal souls. He is simply saying that his lot would have been as theirs was, and that he would have been saved from the sorrows which he now experienced. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:16: an hidden: Psa 58:8; Co1 15:8 Job 3:17 John Gill 3:16 Or as an hidden untimely birth,.... Or "hid, as one born out of time", as Mr. Broughton reads it; the Septuagint use the same word as the apostle does, when he says the like of himself, 1Cor 15:8; the word has the signification of "falling" (s), and designs an abortive, which is like to fruit that falls from the tree before it is ripe; and this may be said to be "hidden", either in the belly, as the Targum, or however from the sight of man, it being not come to any proper shape, and much less perfection; now Job suggests, that if he had not lain with kings, counsellors, and princes, yet at least he should have been as an abortion, and that would have been as well to him: then I had not been; or should have been nothing, not reckoned anything; should not have been numbered among beings, but accounted as a nonentity, and should have had no subsistence or standing in the world at all: as infants which never saw light; and if not like an untimely birth, which is not come to any perfection, yet should have been like infants, which, though their mothers have gone their full time with them, and they have all their limbs in perfection and proportion, yet are dead, or stillborn, their eyes have never been opened to see any light; meaning not the light of the law, as the Targum, but the light of the sun, or the light of the world, see Eccles 6:3; infants used to be buried in the wells or caves of the mummies (t). (s) "sicut abortivus qui ex utero excidit, aut in terram cadit", Michaelis. (t) Vansleb, ut supra, (Relation of a Voyage to Egypt,) p. 90. John Wesley 3:16 Hidden - Undiscerned and unregarded. Born before the due time. Been - In the land of the living. Robert Jamieson, A. R. Fausset and David Brown 3:16 untimely birth-- (Ps 58:8); preferable to the life of the restless miser (Eccles 6:3-5).
3:173:17: Ա՛նդ ամպարիշտք որ բորբոքեցին զսրտմտութիւն բարկութեան։ Անդ հանգեան աշխատեալքն մարմնով[9095], [9095] Ոմանք. Ամբարիշտք բորբոքեցին։ 17 Այնտեղ են հիմա ամբարիշտները, որ բորբոքեցին զայրոյթը Տիրոջ: Այնտեղ հանգչեցին մարմնով տանջուածներ, 17 Հոն չարերը մարդ տանջելէն կը դադարին Եւ հոն ուժէ ինկածները կը հանգստանան։ Անդ ամպարիշտք ^[43]որ բորբոքեցին զսրտմտութիւն բարկութեան. անդ հանգեան աշխատեալքն մարմնով: 3:17: Ա՛նդ ամպարիշտք որ բորբոքեցին զսրտմտութիւն բարկութեան։ Անդ հանգեան աշխատեալքն մարմնով[9095], [9095] Ոմանք. Ամբարիշտք բորբոքեցին։ 17 Այնտեղ են հիմա ամբարիշտները, որ բորբոքեցին զայրոյթը Տիրոջ: Այնտեղ հանգչեցին մարմնով տանջուածներ, 17 Հոն չարերը մարդ տանջելէն կը դադարին Եւ հոն ուժէ ինկածները կը հանգստանան։ zohrab-1805▾ eastern-1994▾ western am▾	3:173:17 Там беззаконные перестают наводить страх, и там отдыхают истощившиеся в силах. 3:17 ἐκεῖ εκει there ἀσεβεῖς ασεβης irreverent ἐξέκαυσαν εκκαιω burn out θυμὸν θυμος provocation; temper ὀργῆς οργη passion; temperament ἐκεῖ εκει there ἀνεπαύσαντο αναπαυω have respite; give relief κατάκοποι κατακοπος the σώματι σωμα body 3:17 שָׁ֣ם šˈām שָׁם there רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty חָ֣דְלוּ ḥˈāḏᵊlû חדל cease רֹ֑גֶז rˈōḡez רֹגֶז excitement וְ wᵊ וְ and שָׁ֥ם šˌām שָׁם there יָ֝נ֗וּחוּ ˈyānˈûḥû נוח settle יְגִ֣יעֵי yᵊḡˈîʕê יָגִיעַ weary כֹֽחַ׃ ḵˈōₐḥ כֹּחַ strength 3:17. ibi impii cessaverunt a tumultu et ibi requieverunt fessi roboreThere the wicked cease from tumult, and there the wearied in strength are at rest. 3:17. There the impious cease from rebellion, and there the wearied in strength take rest. 3:17. There the wicked cease [from] troubling; and there the weary be at rest. 17. There the wicked cease from troubling; and there the weary be at rest. 3:17 There the wicked cease [from] troubling; and there the weary be at rest: 3:17 Там беззаконные перестают наводить страх, и там отдыхают истощившиеся в силах. 3:17 ἐκεῖ εκει there ἀσεβεῖς ασεβης irreverent ἐξέκαυσαν εκκαιω burn out θυμὸν θυμος provocation; temper ὀργῆς οργη passion; temperament ἐκεῖ εκει there ἀνεπαύσαντο αναπαυω have respite; give relief κατάκοποι κατακοπος the σώματι σωμα body 3:17 שָׁ֣ם šˈām שָׁם there רְ֭שָׁעִים ˈršāʕîm רָשָׁע guilty חָ֣דְלוּ ḥˈāḏᵊlû חדל cease רֹ֑גֶז rˈōḡez רֹגֶז excitement וְ wᵊ וְ and שָׁ֥ם šˌām שָׁם there יָ֝נ֗וּחוּ ˈyānˈûḥû נוח settle יְגִ֣יעֵי yᵊḡˈîʕê יָגִיעַ weary כֹֽחַ׃ ḵˈōₐḥ כֹּחַ strength 3:17. ibi impii cessaverunt a tumultu et ibi requieverunt fessi robore There the wicked cease from tumult, and there the wearied in strength are at rest. 3:17. There the impious cease from rebellion, and there the wearied in strength take rest. 3:17. There the wicked cease [from] troubling; and there the weary be at rest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:17: There the wicked cease - In the grave the oppressors of men cease from irritating, harassing, and distressing their fellow creatures and dependents. And there the weary be at rest - Those who were worn out with the cruelties and tyrannies of the above. The troubles and the troubled, the restless and the submissive, the toils of the great and the labors of the slave, are here put in opposition. Albert Barnes: Notes on the Bible - 1834 3:17: There the wicked cease - from "troubling." In the grave - where kings and princes and infants lie. This verse is often applied to heaven, and the language is such as will express the condition of that blessed world. But as used by Job it had no such reference. It relates only to the grave. It is language which beautifully expresses the condition of the dead, and the "desirableness" even of an abode in the tomb. They who are there, are free from the vexations and annoyances to which people are exposed in this life. The wicked cannot torture their limbs by the fires of persecution, or wound their feelings by slander, or oppress and harass them in regard to their property, or distress them by thwarting their plans, or injure them by impugnlug their motives. All is peaceful and calm in the grave, and "there" is a place where the malicious designs of wicked people cannot reach us. The object of this verse and the two following is! to show the "reasons" why it was desirable to be in the grave, rather than to live and to suffer the ills of this life. We are not to suppose that Job referred exclusively to his own case in all this. tie is describing, in general, the happy condition of the dead, and we have no reason to think that he had been particularly annoyed by wicked people. But the pious often are, and hence, it should be a matter of gratitude that there is one place, at least, where the wicked cannot annoy the good; and where the persecuted, the oppressed, and the slandered may lie down in peace. And there the weary be at rest - Margin, "Wearied in strength." The margin is in accordance with the Hebrew. The meaning is, those whose strength is exhausted; who are worn down by the toils and eares of life, and who feel the need of rest. Never was more beautiful language employed than occurs in this verse. What a charm such language throws even over the grave - like strewing flowers, and planting roses around the tomb! Who should fear to die, if prepared, when such is to be the condition of the dead? Who is there that is not in some way troubled by the wicked - by their thoughtless, ungodly life; by persecution, contempt, and slander? compare Pe2 2:8; Psa 39:1. Who is there that is not at some time weary with his load of care, anxiety, and trouble? Who is there whose strength does not become exhausted, and to whom rest is not grateful and refreshing? And who is there, therefore, to whom, if prepared for heaven, the grave would not be a place of calm and grateful rest? And though true religion will not prompt us to wish that we had lain down there in early childhood, as Job wished, yet no dictate of piety is violated when "we" look forward with calm delight to the time when we may repose where the wicked cease from troubling, and where the weary be at rest. O grave, thou art a peaceful spot! Thy rest is calm: thy slumbers are sweet. Nor pain, nor grief, nor anxious fear Invade thy bounds. No mortal woes Can reach the peaceful sleeper here, While angels watch the soft repose. So Jesus slept; God's dying Son Passed through the grave, and blest the bed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:17: the wicked: Job 14:13; Psa 55:5-8; Mat 10:28; Luk 12:4; Th2 1:6, Th2 1:7; Pe2 2:8 the weary: Heb. the wearied in strength at rest: Isa 57:1, Isa 57:2; Heb 4:9, Heb 4:11; Rev 14:13 Job 3:18 Carl Friedrich Keil and Franz Delitzsch 3:17 17 There the wicked cease from troubling, And the weary are at rest. 18 The captives dwell together in tranquillity; They hear not the voice of the taskmaster. 19 The small and great, - they are alike there; And the servant is free from his lord. There, i.e., in the grave, all enjoy the rest they could not find here: the troublers and the troubled ones alike. רגן corresponds to the radical idea of looseness, broken in pieces, want of restraint, therefore of Turba (comp. Is 57:20; Jer 6:7), contained etymologically in רשׁע. The Pilel שׁאנן vid., Ges. 55, 2) signifies perfect freedom from care. In הוּא שׁם, הוּא is more than the sign of the copula (Hirz., Hahn, Schlottm.); the rendering of the lxx, Vulg., and Luther., ibi sunt, is too feeble. As it is said of God, Is 41:4; Is 43:13; Ps 102:28, that He is הוּא, i.e., He who is always the same, ὁ αὐτός; so here, הוּא, used purposely instead of המּה, signifies that great and small are like one another in the grave: all distinction has ceased, it has sunk to the equality of their present lot. Correctly Ewald: Great and small are there the same. יחד, Job 3:18, refers to this destiny which brings them together. Geneva 1599 3:17 There the wicked (l) cease [from] troubling; and there the weary be at rest. (l) That is, by death the cruelty of the tyrants has ceased. John Gill 3:17 There the wicked cease from troubling,.... At death, and in the grave; such who have been like the troubled sea, that cannot rest, have always been either devising or doing mischief while living, in the grave can do neither; there is no work nor device there; such who are never easy, and cannot sleep unless they do mischief, when dead have no power to do any, and are quite still and inactive; such who have been troublers of good men, as profane persons by their ungodly lives, false teachers by their pernicious doctrines and blasphemies, cruel persecutors by their hard speeches, bitter calumnies and reproaches, and severe usage; those, when they die themselves, cease from giving further trouble, or when the righteous die, they can disturb them no more; yea, a good man at death is not only no more troubled by wicked men, but no more by his own wicked heart, nor any more by that wicked one Satan; there and then all these cease from giving him any further molestation: and there the weary be at rest; wicked men, either who here tire and weary themselves with committing sin, to which they are slaves and drudges, and especially with persecuting and troubling the saints, shall rest front such acts of sin and wickedness, of which they will be no more capable; or else good men, who are weary of sin, and long to be rid of it, to whom it is a burden, and under which they groan, and are weary of the troubles and afflictions they meet with in the world; and what with one thing and another are weary of their lives, and desire to depart and be with Christ; these at death and in the grave are at rest, their bodies from toil and labour, and from all painful disorder, and pressing afflictions, and from all the oppressions and vexations of wicked and ungodly men; their souls rest in the arms of Jesus, from sin and all consciousness of it, from the temptations of Satan, from all doubts and fears, and every spiritual enemy, by whom they can be no more annoyed: some render the words, "there rest the labours of strength" (u): such toils are over that break the strength of men; or "the labours of violence" (w), which are imposed upon them through violence, by cruel and imperious men; but at death and in the grave will cease and be no more, even labour of all sorts; see Rev_ 14:13. (u) "labores roboris", Michaelis. (w) "Labores violentiae", Schmidt. John Wesley 3:17 There - In the grave. The wicked - The great oppressors and troublers of the world cease from their vexations, rapins and murders. Weary - Those who were here molested and tired out with their tyrannies, now quietly sleep with them. Robert Jamieson, A. R. Fausset and David Brown 3:17 the wicked--the original meaning, "those ever restless," "full of desires" (Is 57:20-21). the weary--literally, "those whose strength is wearied out" (Rev_ 14:13).
3:183:18: ՚ի միասին յաւիտենականք՝ որք ո՛չ լուան զձայն հարկահանի։ 18 անցեալի մարդիկ, որ չեն լսում էլ ձայնն հարկահանի: 18 Նմանապէս բանտարկեալները հոն կը հանգչին Ու ա՛լ չեն լսեր հարկապահանջին ձայնը։ ի միասին յաւիտենականք` որք ոչ լուան զձայն հարկահանի: 3:18: ՚ի միասին յաւիտենականք՝ որք ո՛չ լուան զձայն հարկահանի։ 18 անցեալի մարդիկ, որ չեն լսում էլ ձայնն հարկահանի: 18 Նմանապէս բանտարկեալները հոն կը հանգչին Ու ա՛լ չեն լսեր հարկապահանջին ձայնը։ zohrab-1805▾ eastern-1994▾ western am▾	3:183:18 Там узники вместе наслаждаются покоем и не слышат криков приставника. 3:18 ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord δὲ δε though; while οἱ ο the αἰώνιοι αιωνιος eternal; of ages οὐκ ου not ἤκουσαν ακουω hear φωνὴν φωνη voice; sound φορολόγου φορολογος levying tribute 3:18 יַ֭חַד ˈyaḥaḏ יַחַד gathering אֲסִירִ֣ים ʔᵃsîrˈîm אָסִיר prisoner שַׁאֲנָ֑נוּ šaʔᵃnˈānû שׁאן be at ease לֹ֥א lˌō לֹא not שָׁ֝מְע֗וּ ˈšāmᵊʕˈû שׁמע hear קֹ֣ול qˈôl קֹול sound נֹגֵֽשׂ׃ nōḡˈēś נגשׂ drive 3:18. et quondam vincti pariter sine molestia non audierunt vocem exactorisAnd they sometime bound together without disquiet, have not heard the voice of the oppressor. 3:18. And at such times, having been bound together without difficulty, they have not heard the voice of the bailiff. 3:18. [There] the prisoners rest together; they hear not the voice of the oppressor. 18. There the prisoners are at ease together; they hear not the voice of the taskmaster. 3:18 There the prisoners rest together; they hear not the voice of the oppressor: 3:18 Там узники вместе наслаждаются покоем и не слышат криков приставника. 3:18 ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord δὲ δε though; while οἱ ο the αἰώνιοι αιωνιος eternal; of ages οὐκ ου not ἤκουσαν ακουω hear φωνὴν φωνη voice; sound φορολόγου φορολογος levying tribute 3:18 יַ֭חַד ˈyaḥaḏ יַחַד gathering אֲסִירִ֣ים ʔᵃsîrˈîm אָסִיר prisoner שַׁאֲנָ֑נוּ šaʔᵃnˈānû שׁאן be at ease לֹ֥א lˌō לֹא not שָׁ֝מְע֗וּ ˈšāmᵊʕˈû שׁמע hear קֹ֣ול qˈôl קֹול sound נֹגֵֽשׂ׃ nōḡˈēś נגשׂ drive 3:18. et quondam vincti pariter sine molestia non audierunt vocem exactoris And they sometime bound together without disquiet, have not heard the voice of the oppressor. 3:18. And at such times, having been bound together without difficulty, they have not heard the voice of the bailiff. 3:18. [There] the prisoners rest together; they hear not the voice of the oppressor. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:18: The prisoners rest together - Those who were slaves, feeling all the troubles, and scarcely tasting any of the pleasures of life, are quiet in the grave together; and the voice of the oppressor, the hard, unrelenting task-master, which was more terrible than death, is heard no more. They are free from his exactions, and his mouth is silent in the dust. This may be a reference to the Egyptian bondage. The children of Israel cried by reason of their oppressors or task-masters. Albert Barnes: Notes on the Bible - 1834 3:18: There the prisoners rest together - Herder translates this, "There the prisoners rejoice in their freedom." The Septuagint strangely enough, "There they of old (ὁ αἰώνιοι hoi aiō nioi) assembled together (ὁμοθυμαδόν homothumadon) have not heard the voice of the exactor." The Hebrew word שׁאן shâ'an means "to rest, to be quiet, to be tranquil"; and the sense is, that they are in the grave freed from chains and oppressions. They hear not the voice of the oppressor - Of him who exacted taxes, and who laid on them heavy burdens, and who imprisoned them for imaginary crimes. He who is bound in chains, and who has no other prospect of release, can look for it in the grave and will find it there. Similar sentiments are found respecting death in Seneca, ad Marcian, 20: "Mots omnibus finis, multis remedium, quibusdam votum; haec servitutem invito domino remittit; haec captivorum catenas levat; haec a carcere reducit, quos exire imperium impofens vetuerat; haec exulibus, in pairtam semper animum oculosque tendentibus, ostendit, nibil interesse inter quos quisque jaceat; haec, ubi res communes fortuna male divisit, et aequo jure genitos allure alii donavit, exaequat omnia; haec est, quae nihil quidquam alieno fecit arbitrio; haec est, ea qua nemo humilitatem guam sensit; haec est, quae nuili paruit." The sense in Job is, that all are at liberty in death. Chains no longer bind; prisons no longer incarccrate; the voice of oppression no longer alarms. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:18: they: Job 39:7; Exo 5:6-8, Exo 5:15-19; Jdg 4:3; Isa 14:3, Isa 14:4 Job 3:19 Geneva 1599 3:18 [There] the (m) prisoners rest together; they hear not the voice of the oppressor. (m) All they who sustain any kind of calamity and misery in this world: which he speaks after the judgment of the flesh. John Gill 3:18 There the prisoners rest together,.... "Are at ease", as Mr. Broughton renders the words; such who while they lived were in prison for debt, or were condemned to the galleys, to lead a miserable life; or such who suffered bonds and imprisonment for the sake of religion, at death their chains are knocked off, and they are as much at liberty, and enjoy as much ease, as the dead that never were prisoners; and not only rest together with those who were their fellow prisoners, but with those who never were in prison, yea, with those who cast them into it; for there the prisoners and those that imprisoned them are upon a level, enjoying equal ease and liberty: they hear not the voice of the oppressor; or "exactor" (x); neither of their creditors that demanded their debt of them, and threatened them with a prison, or that detained them in it; nor of the jail keeper that gave them hard words as well as stripes; nor of cruel taskmasters, who kept them to hard service in prison, and threatened them severely if they did not perform it, like the taskmasters in Egypt, Ex 5:11; but, in the grave, the blustering, terrifying, voice of such, is not heard. (x) "exactoris", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. John Wesley 3:18 The oppressor - Or, taskmaster, who urges and forces them to work by cruel threatenings and stripes. Job meddles not here with their eternal state after death, of which he speaks hereafter, but only their freedom from worldly troubles, which is the sole matter of his present discourse. Robert Jamieson, A. R. Fausset and David Brown 3:18 There the prisoners rest--from their chains.
3:193:19: Փո՛քր եւ մեծ ա՛նդ են, եւ ծառայ աներկեւղ ՚ի տեառնէ իւրմէ։ 19 Այնտեղ են փոքրն ու մեծը միասին, նոյնպէս եւ ծառան, որ չունի երբեք տիրոջից երկիւղ: 19 Պզտիկն ու մեծը հոն են, Ծառան իր տիրոջմէն ազատ է։ Փոքր եւ մեծ անդ են, եւ ծառայ աներկեւղ ի տեառնէ իւրմէ: 3:19: Փո՛քր եւ մեծ ա՛նդ են, եւ ծառայ աներկեւղ ՚ի տեառնէ իւրմէ։ 19 Այնտեղ են փոքրն ու մեծը միասին, նոյնպէս եւ ծառան, որ չունի երբեք տիրոջից երկիւղ: 19 Պզտիկն ու մեծը հոն են, Ծառան իր տիրոջմէն ազատ է։ zohrab-1805▾ eastern-1994▾ western am▾	3:193:19 Малый и великий там равны, и раб свободен от господина своего. 3:19 μικρὸς μικρος little; small καὶ και and; even μέγας μεγας great; loud ἐκεῖ εκει there ἐστιν ειμι be καὶ και and; even θεράπων θεραπων minister οὐ ου not δεδοικὼς δειδω the κύριον κυριος lord; master αὐτοῦ αυτος he; him 3:19 קָטֹ֣ן qāṭˈōn קָטֹן small וְ֭ ˈw וְ and גָדֹול ḡāḏôl גָּדֹול great שָׁ֣ם šˈām שָׁם there ה֑וּא hˈû הוּא he וְ֝ ˈw וְ and עֶ֗בֶד ʕˈeveḏ עֶבֶד servant חָפְשִׁ֥י ḥofšˌî חָפְשִׁי released מֵ mē מִן from אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord 3:19. parvus et magnus ibi sunt et servus liber a domino suoThe small and great are there, and the servant is free from his master. 3:19. The small and great are there, and the servant is free from his master. 3:19. The small and great are there; and the servant [is] free from his master. 19. The small and great are there; and the servant is free from his master. 3:19 The small and great are there; and the servant [is] free from his master: 3:19 Малый и великий там равны, и раб свободен от господина своего. 3:19 μικρὸς μικρος little; small καὶ και and; even μέγας μεγας great; loud ἐκεῖ εκει there ἐστιν ειμι be καὶ και and; even θεράπων θεραπων minister οὐ ου not δεδοικὼς δειδω the κύριον κυριος lord; master αὐτοῦ αυτος he; him 3:19 קָטֹ֣ן qāṭˈōn קָטֹן small וְ֭ ˈw וְ and גָדֹול ḡāḏôl גָּדֹול great שָׁ֣ם šˈām שָׁם there ה֑וּא hˈû הוּא he וְ֝ ˈw וְ and עֶ֗בֶד ʕˈeveḏ עֶבֶד servant חָפְשִׁ֥י ḥofšˌî חָפְשִׁי released מֵ mē מִן from אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord 3:19. parvus et magnus ibi sunt et servus liber a domino suo The small and great are there, and the servant is free from his master. 3:19. The small and great are there, and the servant is free from his master. 3:19. The small and great are there; and the servant [is] free from his master. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:19: The small and great are there - All sorts and conditions of men are equally blended in the grave, and ultimately reduced to one common dust; and between the bond and free there is no difference. The grave is "The appointed place of rendezvous, where all These travelers meet." Equality is absolute among the sons of men in their entrance into and exit from the world: all the intermediate state is disparity. All men begin and end life alike; and there is no difference between the king and the cottager. A contemplation of this should equally humble the great and the small. The saying is trite, but it is true: - Pallida mors aequo pulsat pede pauperum tabernas, Regumque turres. Hor. Odar. lib. i., Od. iv., ver. 13. "With equal pace impartial Fate Knocks at the palace as the cottage gate." Death is that state,"Where they an equal honor shareWho buried or unburied are.Where Agamemnon knows no moreThan Irus he contemn'd before.Where fair Achilles and Thersites lie,Equally naked, poor, and dry." And why do not the living lay these things to heart? There is a fine saying in Seneca ad Marciam, cap. 20, on this subject, which may serve as a comment on this place: Mors-servitutem invito domino remittit; haec captivorum catenas levat; haec e carcere eduxit, quos exire imperium impotens vetuerat. Haec est in quo nemo humilitatem suam sensit; haec quae nulli paruit; haec quae nihil quicquam alieno fecit arbitrio. Haec, ubi res communes fortuna male divisit, et aequo jure genitos alium alii donavit, exaequat omnia. - "Death, in spite of the master, manumits the slave. It loosens the chains of the prisoners. It brings out of the dungeon those whom impotent authority had forbidden to go at large. This is the state in which none is sensible of his humiliation. Death obeys no man. It does nothing according to the will of another. It reduces, by a just law, to a state of equality, all who in their families and circumstances had unequal lots in life." Albert Barnes: Notes on the Bible - 1834 3:19: The small and the great are there - The old and the young, the high and the low. Death levels all. It shows no respect to age; it spares none because they are vigorous, young, or beautiful. This sentiment has probably been expressed in various forms in all languages, for all people are made deeply sensible of its truth. The Classic reader will recall the ancient proverb, Mors sceptra ligonibus aequat, And the language of Horace: Aequae lege Necessitas Sortitur insignes et imos. Omne capax movet urna nomen. Tristis unda scilicet omnibus, Quicunque terrae munere vescimur, Enaviganda, sive reges, Sive inopes erimus coloni. Divesne prisco natus ab lnacho Nil interest, an pauper et infima De gente sub dio moreris Victima nil miserantis Orci. Omnes codem cogimur. Omnium Versatur urna. Serius, ocyus, Sors exitura. - Omnes una manet nox, Et calcauda semel via leti. (Nullum) Mista senum acjuvenum densantur funera. Saeva caput Proserpina lugit. (tabernas) Pallida mors aequo pulsat pede pauperum Regumque turres. And the servant is free from his master - Slavery is at an end in the grave. The master can no longer tax the powers of the slave, can no longer scourge him or exact his uncompensated toil. Slavery early existed, and there is evidence here that it was known in the time of Job. But Job did not regard it as a desirable institution; for assuredly that is not desirable from which death would be regarded as a "release," or where death would be preferable. Men often talk about slavery as a valuable condition of society, and sometimes appeal even to the Scriptures to sustain it; but Job felt that "it was worse than death," and that the grave was to be preferred because there the slave would be free from his master. The word used here and rendered "free" (חפשׁי chophshı̂ y) properly expresses manumission from slavery. See it explained at length in my the notes at Isa 58:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:19: The small: Job 30:23; Psa 49:2, Psa 49:6-10; Ecc 8:8, Ecc 12:5, Ecc 12:7; Luk 16:22, Luk 16:23; Heb 9:27 and the servant: Psa 49:14-20 Job 3:20 John Gill 3:19 The small and great are there,.... Both as to age, and with respect to bulk and strength of body, and also to estate and dignity; children and men, or those of low and high stature, or in a mean or more exalted state of life, as to riches and honour, these all come to the grave without any difference, and lie there without any distinction (y) "little and great are there all one"; as Mr. Broughton renders the words, see Rev_ 20:12, and the servant is free from his master; death dissolves all relations among men, and takes away the power that one has legally over another, as the husband over the wife, who at death is loosed from the law and power of her husband, Rom 7:2; and so parents over their children, and masters over their servants; there the master and the servant are together, without any superiority of the one to the other: the consideration of all the above things made death and the state of the dead in the grave appear to Job much more preferable than life in his present circumstances; and therefore, since it had not seized on him sooner, and as soon as he before had wished it had, he desires it might not be long before it came upon him, as in Job 3:20. (y) "Grandia cum parvis Orcus metit". Horat. Ep. l. 2. ep. 2. ver. 178. "----Mista senum ac juvenum densantur funera". Horat. Carmin. l. 1. Ode. 28. John Wesley 3:19 Small and great - Persons of all qualities and conditions. Are there - In the same place and state, all those distinctions being forever abolished. A good reason, why those who have power should use it moderately, and those that are in subjection should take it patiently. Robert Jamieson, A. R. Fausset and David Brown 3:19 servant--The slave is there manumitted from slavery.
3:203:20: Իսկ ընդէ՞ր տուեալ իցէ անձանց դառնացելոց լոյս, եւ կեանս ցաւագնելոց ոգւովք[9096]. [9096] Ոմանք. Իցէ դառնացելոց լոյս։ 20 Ինչո՞ւ է տրւում լոյսը այն անձանց, որ դառնացած են, կեանքը՝ ցաւագնած այն հոգիներին, 20 Ինչո՞ւ համար թշուառութեան մէջ եղողին՝ լոյս Ու դառնահոգիներուն կեանք տրուի, Իսկ ընդէ՞ր տուեալ իցէ անձանց դառնացելոց լոյս, եւ կեանս ցաւագնելոց ոգւովք: 3:20: Իսկ ընդէ՞ր տուեալ իցէ անձանց դառնացելոց լոյս, եւ կեանս ցաւագնելոց ոգւովք[9096]. [9096] Ոմանք. Իցէ դառնացելոց լոյս։ 20 Ինչո՞ւ է տրւում լոյսը այն անձանց, որ դառնացած են, կեանքը՝ ցաւագնած այն հոգիներին, 20 Ինչո՞ւ համար թշուառութեան մէջ եղողին՝ լոյս Ու դառնահոգիներուն կեանք տրուի, zohrab-1805▾ eastern-1994▾ western am▾	3:203:20 На что дан страдальцу свет, и жизнь огорченным душею, 3:20 ἵνα ινα so; that τί τις.1 who?; what? γὰρ γαρ for δέδοται διδωμι give; deposit τοῖς ο the ἐν εν in πικρίᾳ πικρια bitterness φῶς φως light ζωὴ ζωη life; vitality δὲ δε though; while ταῖς ο the ἐν εν in ὀδύναις οδυνη pain ψυχαῖς ψυχη soul 3:20 לָ֤מָּה lˈāmmā לָמָה why יִתֵּ֣ן yittˈēn נתן give לְ lᵊ לְ to עָמֵ֣ל ʕāmˈēl עָמֵל labouring אֹ֑ור ʔˈôr אֹור light וְ֝ ˈw וְ and חַיִּ֗ים ḥayyˈîm חַיִּים life לְ lᵊ לְ to מָ֣רֵי mˈārê מַר bitter נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul 3:20. quare data est misero lux et vita his qui in amaritudine animae suntWhy is light given to him that is in misery, and life to them that are in bitterness of soul? 3:20. Why is light given to the miserable, and life to those who are in bitterness of soul, 3:20. Wherefore is light given to him that is in misery, and life unto the bitter [in] soul; 20. Wherefore is light given to him that is in misery, and life unto the bitter in soul; 3:20 Wherefore is light given to him that is in misery, and life unto the bitter [in] soul: 3:20 На что дан страдальцу свет, и жизнь огорченным душею, 3:20 ἵνα ινα so; that τί τις.1 who?; what? γὰρ γαρ for δέδοται διδωμι give; deposit τοῖς ο the ἐν εν in πικρίᾳ πικρια bitterness φῶς φως light ζωὴ ζωη life; vitality δὲ δε though; while ταῖς ο the ἐν εν in ὀδύναις οδυνη pain ψυχαῖς ψυχη soul 3:20 לָ֤מָּה lˈāmmā לָמָה why יִתֵּ֣ן yittˈēn נתן give לְ lᵊ לְ to עָמֵ֣ל ʕāmˈēl עָמֵל labouring אֹ֑ור ʔˈôr אֹור light וְ֝ ˈw וְ and חַיִּ֗ים ḥayyˈîm חַיִּים life לְ lᵊ לְ to מָ֣רֵי mˈārê מַר bitter נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul 3:20. quare data est misero lux et vita his qui in amaritudine animae sunt Why is light given to him that is in misery, and life to them that are in bitterness of soul? 3:20. Why is light given to the miserable, and life to those who are in bitterness of soul, 3:20. Wherefore is light given to him that is in misery, and life unto the bitter [in] soul; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20-23. Лично для Иова смерть желательна потому, что избавила бы от мучительного состояния - утраты понимания смысла жизни. Жизнь есть время возможных для человека радостей: "свет сладок" (Еккл XI:7); но эта сладость не доступна для него, огорченного душою; жить и пользоваться жизнью он не может. Для чего же продолжать существование? Некоторым облегчением в современном горестном положении могло бы служить для Иова знание причины постигших его страданий; но это скрыто от него, он находится во мраке неведения (ст. 23). Matthew Henry: Concise Commentary on the Whole Bible - 1706 20 Wherefore is light given to him that is in misery, and life unto the bitter in soul; 21 Which long for death, but it cometh not; and dig for it more than for hid treasures; 22 Which rejoice exceedingly, and are glad, when they can find the grave? 23 Why is light given to a man whose way is hid, and whom God hath hedged in? 24 For my sighing cometh before I eat, and my roarings are poured out like the waters. 25 For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. 26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came. Job, finding it to no purpose to wish either that he had not been born or had died as soon as he was born, here complains that his life was now continued and not cut off. When men are set on quarrelling there is no end of it; the corrupt heart will carry on the humour. Having cursed the day of his birth, here he courts the day of his death. The beginning of this strife and impatience is as the letting forth of water. I. He thinks it hard, in general, that miserable lives should be prolonged (v. 20-22): Wherefore is light in life given to those that are bitter in soul? Bitterness of soul, through spiritual grievances, makes life itself bitter. Why doth he give light? (so it is in the original): he means God, yet does not name him, though the devil had said, "He will curse thee to thy face;" but he tacitly reflects on the divine Providence as unjust and unkind in continuing life when the comforts of life are removed. Life is called light, because pleasant and serviceable for walking and working. It is candle-light; the longer it burns the shorter it is, and the nearer to the socket. This light is said to be given us; for, if it were not daily renewed to us by a fresh gift, it would be lost. But Job reckons that to those who are in misery it is doron adoron--gift and no gift, a gift that they had better be without, while the light only serves them to see their own misery by. Such is the vanity of human life that it sometimes becomes a vexation of spirit; and so alterable is the property of death that, though dreadful to nature, it may become desirable even to nature itself. He here speaks of those, 1. Who long for death, when they have out-lived their comforts and usefulness, are burdened with age and infirmities, with pain or sickness, poverty or disgrace, and yet it comes not; while, at the same time, it comes to many who dread it and would put it far from them. The continuance and period of life must be according to God's will, not according to ours. It is not fit that we should be consulted how long we would live and when we would die; our times are in a better hand than our own. 2. Who dig for it as for hidden treasures, that is, would give any thing for a fair dismission out of this world, which supposes that then the thought of men's being their own executioners was not so much as entertained or suggested, else those who longed for it needed not take much pains for it, they might soon come at it (as Seneca tells them) if they are pleased. 3. Who bid it welcome, and are glad when they can find the grave and see themselves stepping into it. If the miseries of this life can prevail, contrary to nature, to make death itself desirable, shall not much more the hopes and prospects of a better life, to which death is our passage, make it so, and set us quite above the fear of it? It may be a sin to long for death, but I am sure it is no sin to long for heaven. II. He thinks himself, in particular, hardly dealt with, that he might not be eased of his pain and misery by death when he could not get ease in any other way. To be thus impatient of life for the sake of the troubles we meet with is not only unnatural in itself, but ungrateful to the giver of life, and argues a sinful indulgence of our own passion and a sinful inconsideration of our future state. Let it be our great and constant care to get ready for another world, and then let us leave it to God to order the circumstances of our removal thither as he thinks fit: "Lord, when and how thou pleasest;" and this with such an indifference that, if he should refer it to us, we would refer it to him again. Grace teaches us, in the midst of life's greatest comforts, to be willing to die, and, in the midst of its greatest crosses, to be willing to live. Job, to excuse himself in this earnest desire which he had to die, pleads the little comfort and satisfaction he had in life. 1. In his present afflicted state troubles were continually felt, and were likely to be so. He thought he had cause enough to be weary of living, for, (1.) He had no comfort of his life: My sighing comes before I eat, v. 24. The sorrows of life prevented and anticipated the supports of life; nay, they took away his appetite for his necessary food. His griefs returned as duly as his meals, and affliction was his daily bread. Nay, so great was the extremity of his pain and anguish that he did not only sigh, but roar, and his roarings were poured out like the waters in a full and constant stream. Our Master was acquainted with grief, and we must expect to be so too. (2.) He had no prospect of bettering his condition: His way was hidden, and God had hedged him in, v. 23. He saw no way open of deliverance, nor knew he what course to take; his way was hedged up with thorns, that he could not find his path. See ch. xxiii. 8; Lam. iii. 7. 2. Even in his former prosperous state troubles were continually feared; so that then he was never easy, v. 25, 26. He knew so much of the vanity of the world, and the troubles to which, of course, he was born, that he was not in safety, neither had he rest then. That which made his grief now the more grievous was that he was not conscious to himself of any great degree either of negligence or security in the day of his prosperity, which might provoke God thus to chastise him. (1.) He had not been negligent and unmindful of his affairs, but kept up such a fear of trouble as was necessary to the maintaining of his guard. He was afraid for his children when they were feasting, lest they should offend God (ch. i. 5), afraid for his servants lest they should offend his neighbours; he took all the care he could of his own health, and managed himself and his affairs with all possible precaution; yet all would not do. (2.) He had not been secure, nor indulged himself in ease and softness, had not trusted in his wealth, nor flattered himself with the hopes of the perpetuity of his mirth; yet trouble came, to convince and remind him of the vanity of the world, which yet he had not forgotten when he lived at ease. Thus his way was hidden, for he knew not wherefore God contended with him. Now this consideration, instead of aggravating his grief, might rather serve to alleviate it. Nothing will make trouble easy so much as the testimony of our consciences for us, that, in some measure, we did our duty in a day of prosperity; and an expectation of trouble will make it sit the lighter when it comes. The less it is a surprise the less it is a terror. Adam Clarke: Commentary on the Bible - 1831 3:20: Wherefore is light given - Why is life granted to him who is incapable of enjoying it, or of performing its functions? Albert Barnes: Notes on the Bible - 1834 3:20: Wherefore is light given to him that is in misery? - The word "light" here is used undoubtedly to denote "life." This verse commences a new part of Job's complaint. It is that God keeps people alive who would prefer to die; that he furnishes them with the means of sustaining existence, and actually preserves them, when they would consider it an inestimable blessing to expire. Schultens remarks, on this part of the chapter, that the tone of Job's complaint is considerably modified. He has given vent to his strong feelings, and the language here is more mild and gentle. Still it implies a reflection on God. It is not the language of humble submission. It contains an implied charge of cruelty and injustice; and it laid the foundation for some of the just reproofs which follow. And life unto the bitter in soul - Who are suffering bitter grief. We use the word "bitter" yet to denote great grief and pain. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:20: Wherefore: Job 6:9, Job 7:15, Job 7:16; Jer 20:18 light: Job 3:16, Job 33:28, Job 33:30 the bitter: Job 7:15, Job 7:16; Sa1 1:10; Kg2 4:27; Pro 31:6 Job 3:21 Carl Friedrich Keil and Franz Delitzsch 3:20 20 Why is light given to the wretched, And life to the sorrowful in soul? 21 Who wait for death, and he comes not, Who dig after him more than for treasure, 22 Who rejoice with exceeding joy, Who are enraptured, when they can find the grave? 23 To the man whose way is hidden, And whom Eloah hath hedged round? The descriptive partt. Job 3:21, Job 3:22, are continued in predicative clauses, which are virtually relative clauses; Job 3:21 has the fut. consec., since the sufferers are regarded as now at least dead; Job 3:22 the simple fut., since their longing for the grave is placed before the eye (on this transition from the part. to the verb. fin., vid., Ges. 134, rem. (2). Schlottm. and Hahn wrongly translate: who would dig (instead of do dig) for him more than for treasure. אלי־גיל (with poetical אלי instead of אל) might signify, accompanied by rejoicing, i.e., the cry and gesture of joy. The translation usque ad exultationem, is however, more appropriate here as well as in Hos 9:1. With Job 3:23 Job refers to himself: he is the man whose way of suffering is mysterious and prospectless, and whom God has penned in on all sides (a fig. like Job 19:8; comp. Lam 3:5). סכך, sepire, above, Job 1:10, to hedge round for protection, here: forcibly straiten. Geneva 1599 3:20 Wherefore is light given to him that is in misery, and (n) life unto the bitter [in] soul; (n) He shows that the benefits of God are not comfortable, unless the heart is joyful, and the conscience quieted. John Gill 3:20 Wherefore is light given to him that is in misery,.... That labours under various calamities and afflictions, as Job did, being stripped of his substance, deprived of his children, and now in great pain of body and distress of mind; who, since he died not so soon as he wished he had, expostulates why his life is protracted; for that is what he means by light, as appears from the following clause, even the light of the living, or the light of the world; which though sweet and pleasant to behold to a man in health, yet not to one in pain of body and anguish of mind, as he was, who chose rather to be in the dark and silent grave; this he represents as a gift, as indeed life is, and the gift of God: the words may be rendered, "wherefore does he give light?" (y) that is, God, as some (z) supply it, who is undoubtedly meant, though not mentioned, through reverence of him, and that he might not seem to quarrel with him; the principle of life is from him, and the continuance and protraction of it, and all the means and mercies by which it is supported; and Job asks the reasons, which he seems to be at a loss for, why it should be continued to a person in such uncomfortable circumstances as he was in; though these, with respect to a good man as he was, are plain and obvious: such are continued in the world under afflictions, both for their own good, and for the glory of God, that their graces may be tried, their sins purged away or prevented, and they made more partakers of divine holiness; and be weaned from this world, and fitted for another, and not be condemned with the world of the ungodly: and life unto the bitter in soul; whose lives are embittered to them by afflictions, comparable to the waters of Marah, and to wormwood and gall, which occasion bitterness of spirit in them, and bitter complaints from them; see Job 13:26. (y) "quare dat", Cocceius, Schmidt, Schultens, Michaelis. (z) So Junius & Tremellius, Piscator. vid. Schultens in loc. John Wesley 3:20 Light - The light of life. Bitter - Unto those to whom life itself is bitter and burdensome. Life is called light, because it is pleasant and serviceable for walking and working; and this light is said to be given us, because it would be lost, if it were not daily renewed to us by a fresh gift. Robert Jamieson, A. R. Fausset and David Brown 3:20 HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26) Wherefore giveth he light--namely, God; often omitted reverentially (Job 24:23; Eccles 9:9). Light, that is, life. The joyful light ill suits the mourners. The grave is most in unison with their feelings.
3:213:21: որ ցանկան մահու, եւ ո՛չ հասանեն. փորեն իբրեւ զգանձս, 21 որ մահ են տենչում՝ չեն հասնում դրան, փորում են, ինչպէս գանձ կը փորէին, կ’ուրախանային, թէ մահ գտնէին: 21 Որոնք մահուան կը սպասեն ու անիկա չի գար Ու պահուած գանձերէն աւելի զանիկա կը փնտռեն. որ ցանկան մահու, եւ ոչ ^[44]հասանեն. փորեն իբրեւ զգանձս: 3:21: որ ցանկան մահու, եւ ո՛չ հասանեն. փորեն իբրեւ զգանձս, 21 որ մահ են տենչում՝ չեն հասնում դրան, փորում են, ինչպէս գանձ կը փորէին, կ’ուրախանային, թէ մահ գտնէին: 21 Որոնք մահուան կը սպասեն ու անիկա չի գար Ու պահուած գանձերէն աւելի զանիկա կը փնտռեն. zohrab-1805▾ eastern-1994▾ western am▾	3:213:21 которые ждут смерти, и нет ее, которые вырыли бы ее охотнее, нежели клад, 3:21 οἳ ος who; what ὁμείρονται ιμειρομαι desire τοῦ ο the θανάτου θανατος death καὶ και and; even οὐ ου not τυγχάνουσιν τυγχανω attain; ordinary ἀνορύσσοντες ανορυσσω just as θησαυρούς θησαυρος treasure 3:21 הַֽ hˈa הַ the מְחַכִּ֣ים mᵊḥakkˈîm חכה wait לַ la לְ to † הַ the מָּ֣וֶת mmˈāweṯ מָוֶת death וְ wᵊ וְ and אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG] וַֽ֝ ˈwˈa וְ and יַּחְפְּרֻ֗הוּ yyaḥpᵊrˈuhû חפר dig מִ mi מִן from מַּטְמֹונִֽים׃ mmaṭmônˈîm מַטְמֹן treasure 3:21. qui expectant mortem et non venit quasi effodientes thesaurumThat look for death, and it cometh not, as they that dig for a treasure: 3:21. who expect death, and it does not arrive, like those who dig for treasure 3:21. Which long for death, but it [cometh] not; and dig for it more than for hid treasures; 21. Which long for death, but it cometh not; and dig for it more than for hid treasures; 3:21 Which long for death, but it [cometh] not; and dig for it more than for hid treasures: 3:21 которые ждут смерти, и нет ее, которые вырыли бы ее охотнее, нежели клад, 3:21 οἳ ος who; what ὁμείρονται ιμειρομαι desire τοῦ ο the θανάτου θανατος death καὶ και and; even οὐ ου not τυγχάνουσιν τυγχανω attain; ordinary ἀνορύσσοντες ανορυσσω just as θησαυρούς θησαυρος treasure 3:21 הַֽ hˈa הַ the מְחַכִּ֣ים mᵊḥakkˈîm חכה wait לַ la לְ to † הַ the מָּ֣וֶת mmˈāweṯ מָוֶת death וְ wᵊ וְ and אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG] וַֽ֝ ˈwˈa וְ and יַּחְפְּרֻ֗הוּ yyaḥpᵊrˈuhû חפר dig מִ mi מִן from מַּטְמֹונִֽים׃ mmaṭmônˈîm מַטְמֹן treasure 3:21. qui expectant mortem et non venit quasi effodientes thesaurum That look for death, and it cometh not, as they that dig for a treasure: 3:21. who expect death, and it does not arrive, like those who dig for treasure 3:21. Which long for death, but it [cometh] not; and dig for it more than for hid treasures; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:21: Which long for death - They look to it as the end of all their miseries; and long more for a separation from life, than those who love gold do for a rich mine. Albert Barnes: Notes on the Bible - 1834 3:21: Which long for death - Whose pain and anguish are so great that they would regard it as a privilege to die. Much as people dread death, and much as they have occasion to dread what is beyond, yet there is no doubt that this often occurs. Pain becomes so intense, and suffering is so protracted, that they would regard it as a privilege to be permitted to die. Yet that sorrow "must" be intense which prompts to this wish, and usually must be long continued. In ordinary cases such is the love of life, and such the dread of death and of what is beyond, that people are willing to bear all that human nature can endure rather than meet death; see the notes at . This idea has been expressed with unsurpassed beauty by Shakespeare: For who would bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely The pangs of despised love. the law's delay, The insolence of office. and the spurns That patient merit of the unworthy takes, When be himself might his quietus make With a bare bodkin? Who would fardels bear, To grunt and sweat under a weary life, But that the dread of something after death - The undiscovered country, from whose bourne No traveler returns-puzzles the will; And makes us rather bear those ills we have, Than fly to others that we know not of. Hamlet. And dig for it - That is, express a stronger desire for it than people do who dig for treasures in the earth. Nothing would more forcibly express the intense desire to die than this expression. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:21: long: Heb. wait, Num 11:15; Kg1 19:4; Jon 4:3, Jon 4:8; Rev 9:6 dig: Pro 2:4 Job 3:23 John Gill 3:21 Which long for death, but it cometh not,.... Who earnestly desire, wistly look out, wish for, and expect it, and with open mouth gape for it, as a hungry man for his food, or as the fish for the bait, or the fishermen for the fish, as some (a) observe the word may signify; but it comes not to their wish and expectation, or so soon as they would have it; the reason is, because the fixed time for it is not come, otherwise it will certainly come at God's appointed time, and often in an hour not thought of; death is not desirable in itself, being a dissolution of nature, or as it is the sanction of the law, or the wages of sin, or a penal evil; and though it is and may be lawfully desired by good men, that they may be free from sin, and be in a better capacity to serve the Lord, and that they may be for ever with him; yet such desires should be expressed with submission to the divine will, and the appointed time should be patiently waited for, and should not be desired merely to be rid of present afflictions and troubles, which was the case of Job, and of those he here describes; see Rev_ 9:6, and dig for it more than for hid treasures; which are naturally hid in the earth; as gold and silver ore, with other metals and precious stones; or which are of choice concealed there from the plunder of others; the former seems rather to be meant, and in digging for which great pains, diligence, and industry, are used, see Prov 2:4; and is expressive of the very great importunity and strong desire of men in distressed circumstances after death, seeking diligently and pressing importunately for it; the sin of suicide not being known, or very rare, in that early time, or however was shunned and abhorred even by those that were most weary of their lives: some render it, "who dig for it out off hid treasures" (b); out of the bowels of the earth, and the lowest parts of it, could they but find it there: but the Targum, Jarchi, and others, understand it comparatively, as we do. (a) So Junius & Tremellius, Piscator. vid. Schultens in loc. (b) "e thesauris", Cocceius; "ex imis terrae latebris", Mercerus: "ex locis absconditis", Schmidt. John Wesley 3:21 Dig - Desire with as much earnestness as men dig for treasure: but it is observable, Job durst not do anything to hasten or procure his death: notwithstanding all his miseries, he was contented to wait all the days of his appointed time, 'till his change came, Job 14:14.
3:223:22: եւ խնդալից լինին եթէ գտանիցեն։ Մահ[9097]՝ [9097] Ոմանք. Լինին իբրեւ գտանիցեն։ Ուր Ոսկան. եթէ գտանիցեն զմահ։ 22 Մահն մարդու համար հանգիստ է, 22 Գերեզմանը գտած ժամանակնին Խիստ ուրախ կ’ըլլան ու կը ցնծան։ եւ խնդալից լինին եթէ գտանիցեն զմահ: 3:22: եւ խնդալից լինին եթէ գտանիցեն։ Մահ[9097]՝ [9097] Ոմանք. Լինին իբրեւ գտանիցեն։ Ուր Ոսկան. եթէ գտանիցեն զմահ։ 22 Մահն մարդու համար հանգիստ է, 22 Գերեզմանը գտած ժամանակնին Խիստ ուրախ կ’ըլլան ու կը ցնծան։ zohrab-1805▾ eastern-1994▾ western am▾	3:223:22 обрадовались бы до восторга, восхитились бы, что нашли гроб? 3:22 περιχαρεῖς περιχαρης though; while ἐγένοντο γινομαι happen; become ἐὰν εαν and if; unless κατατύχωσιν κατατυγχανω hit one's mark; successful 3:22 הַ ha הַ the שְּׂמֵחִ֥ים śśᵊmēḥˌîm שָׂמֵחַ joyful אֱלֵי־ ʔᵉlê- אֶל to גִ֑יל ḡˈîl גִּיל rejoicing יָ֝שִׂ֗ישׂוּ ˈyāśˈîśû שׂושׂ rejoice כִּ֣י kˈî כִּי that יִמְצְאוּ־ yimṣᵊʔû- מצא find קָֽבֶר׃ qˈāver קֶבֶר grave 3:22. gaudentque vehementer cum invenerint sepulchrumAnd they rejoice exceedingly when they have found the grave? 3:22. and who rejoice greatly when they have found the grave, 3:22. Which rejoice exceedingly, [and] are glad, when they can find the grave? 22. Which rejoice exceedingly, and are glad, when they can find the grave? 3:22 Which rejoice exceedingly, [and] are glad, when they can find the grave: 3:22 обрадовались бы до восторга, восхитились бы, что нашли гроб? 3:22 περιχαρεῖς περιχαρης though; while ἐγένοντο γινομαι happen; become ἐὰν εαν and if; unless κατατύχωσιν κατατυγχανω hit one's mark; successful 3:22 הַ ha הַ the שְּׂמֵחִ֥ים śśᵊmēḥˌîm שָׂמֵחַ joyful אֱלֵי־ ʔᵉlê- אֶל to גִ֑יל ḡˈîl גִּיל rejoicing יָ֝שִׂ֗ישׂוּ ˈyāśˈîśû שׂושׂ rejoice כִּ֣י kˈî כִּי that יִמְצְאוּ־ yimṣᵊʔû- מצא find קָֽבֶר׃ qˈāver קֶבֶר grave 3:22. gaudentque vehementer cum invenerint sepulchrum And they rejoice exceedingly when they have found the grave? 3:22. and who rejoice greatly when they have found the grave, 3:22. Which rejoice exceedingly, [and] are glad, when they can find the grave? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:22: Which rejoice exceedingly - Literally, They rejoice with joy, and exult when they find the grave. There is a various reading here in one of Kennicott's MSS., which gives a different sense. Instead of who rejoice, אלי גיל eley gil, with Joy, it has אלי גל eley gal, who rejoice at the Tomb, and exult when they find the grave. Albert Barnes: Notes on the Bible - 1834 3:22: Which rejoice exceedingly - Hebrew "Who rejoice upon joy or exultation" (אל־גיל 'el-gı̂ yl), that is, with exceedingly great joy. When they can find the grave - What an expression! How strikingly does it express the intense desire to die, and the depth of a man's sorrow, when it becomes a matter of exultation for him to be permitted to lie down in the corruption and decay of the tomb! A somewhat similiar sentiment occurs in Euripides, as quoted by Cicero, Tusc. Quaest. Lib. 1, cap. 48: Nam nos decebat, doman Lugere, ubi esset aliquis in lucem editus, Humanae vitae varia reputantes mala; At qui labores morte finisset graves Hunc omni amicos laude et Lactitia exsequi. John Gill 3:22 Which rejoice exceedingly,.... Or, "which joy till they do skip again", as Mr. Broughton renders it, and to the same purport others (d); are so elated as to skip and dance for joy: and are glad when they can find the grave; which is to be understood either of those who dig in the earth for hid treasure, such as is laid there by men; when they strike and hit upon a grave where they expect to find a booty; it being usual in former times to put much riches into the sepulchres of great personages, as Sanctius on the place observes; so Hyrcanus, opening the sepulchre of David, found in it three thousand talents of silver, as Josephus (e) relates: or rather this is said of the miserable and bitter in soul, who long for death, and seek after it; who, when they perceive any symptoms of its near approach, are exceedingly pleased, and rejoice at it, as when they observe the decays of nature, or any disorder and disease upon them which threaten with death; for this cannot be meant of the dead carrying to the grave, who are insensible of it, and of their being put into it. (d) "qu laetantur ad choream usque", Schultens, "quasi ad tripudium", Michaelis. (e) Antiqu. l. 13. c. 8. sect. 4. Ed. Hudson. John Wesley 3:22 Glad, &c. - To be thus impatient of life, for the sake of the trouble we meet with, is not only unnatural in itself, but ungrateful to the giver of life, and shews a sinful indulgence of our own passion. Let it be our great and constant care, to get ready for another world: and then let us leave it to God, to order the circumstances of our removal thither.
3:233:23: մարդոյ հանգի՛ստ է յորմէ ճանապարհն թաքեաւ ՚ի նմանէ. զի փակեաց զնովաւ Աստուած[9098]։ [9098] ՚Ի բազումս պակասի. Հանգիստ է, յորմէ ճանապարհն թաքեաւ ՚ի նմանէ։ ՚Ի լուս՛՛. ՚ի վերայ՝ ճանապարհն, նշանակի՝ ժամանակն. եւ ՚ի վերայ՝ զի փակեաց զնովաւ, նշանակի՝ Ակ. ո՛չ իմացոյց նմա։ 23 սակայն ճամփան դէպի այն ծածկուեց նրանից. փակեց նրա շուրջը ինքը Աստուած: 23 Ինչո՞ւ կեանք կը տրուի այնպիսի մարդու մը, որուն ճամբան գոցուած է Ու Աստուած շրջապատած է զանիկա ամէն կողմէն։ մարդոյ ^[45]հանգիստ է յորմէ ճանապարհն թաքեաւ ի նմանէ``, զի փակեաց զնովաւ Աստուած: 3:23: մարդոյ հանգի՛ստ է յորմէ ճանապարհն թաքեաւ ՚ի նմանէ. զի փակեաց զնովաւ Աստուած[9098]։ [9098] ՚Ի բազումս պակասի. Հանգիստ է, յորմէ ճանապարհն թաքեաւ ՚ի նմանէ։ ՚Ի լուս՛՛. ՚ի վերայ՝ ճանապարհն, նշանակի՝ ժամանակն. եւ ՚ի վերայ՝ զի փակեաց զնովաւ, նշանակի՝ Ակ. ո՛չ իմացոյց նմա։ 23 սակայն ճամփան դէպի այն ծածկուեց նրանից. փակեց նրա շուրջը ինքը Աստուած: 23 Ինչո՞ւ կեանք կը տրուի այնպիսի մարդու մը, որուն ճամբան գոցուած է Ու Աստուած շրջապատած է զանիկա ամէն կողմէն։ zohrab-1805▾ eastern-1994▾ western am▾	3:233:23 {На что дан свет} человеку, которого путь закрыт, и которого Бог окружил мраком? 3:23 θάνατος θανατος death ἀνδρὶ ανηρ man; husband ἀνάπαυμα αναπαυμα confine; catch γὰρ γαρ for ὁ ο the θεὸς θεος God κατ᾿ κατα down; by αὐτοῦ αυτος he; him 3:23 לְ֭ ˈl לְ to גֶבֶר ḡevˌer גֶּבֶר vigorous man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דַּרְכֹּ֣ו darkˈô דֶּרֶךְ way נִסְתָּ֑רָה nistˈārā סתר hide וַ wa וְ and יָּ֖סֶךְ yyˌāseḵ סכך block אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god בַּעֲדֹֽו׃ baʕᵃḏˈô בַּעַד distance 3:23. viro cuius abscondita est via et circumdedit eum Deus tenebrisTo a man whose way is hidden, and God hath surrounded him with darkness? 3:23. to a man whose way is hidden and whom God has surrounded with darkness? 3:23. [Why is light given] to a man whose way is hid, and whom God hath hedged in? 23. to a man whose way is hid, and whom God hath hedged in? 3:23 to a man whose way is hid, and whom God hath hedged in: 3:23 {На что дан свет} человеку, которого путь закрыт, и которого Бог окружил мраком? 3:23 θάνατος θανατος death ἀνδρὶ ανηρ man; husband ἀνάπαυμα αναπαυμα confine; catch γὰρ γαρ for ὁ ο the θεὸς θεος God κατ᾿ κατα down; by αὐτοῦ αυτος he; him 3:23 לְ֭ ˈl לְ to גֶבֶר ḡevˌer גֶּבֶר vigorous man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דַּרְכֹּ֣ו darkˈô דֶּרֶךְ way נִסְתָּ֑רָה nistˈārā סתר hide וַ wa וְ and יָּ֖סֶךְ yyˌāseḵ סכך block אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god בַּעֲדֹֽו׃ baʕᵃḏˈô בַּעַד distance 3:23. viro cuius abscondita est via et circumdedit eum Deus tenebris To a man whose way is hidden, and God hath surrounded him with darkness? 3:23. to a man whose way is hidden and whom God has surrounded with darkness? 3:23. [Why is light given] to a man whose way is hid, and whom God hath hedged in? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:23: To a man whose way is hid - Who knows not what is before him in either world, but is full of fears and trembling concerning both. God hath hedged in? - Leaving him no way to escape; and not permitting him to see one step before him. There is an exact parallel to this passage in Lam 3:7, Lam 3:9 : He hath hedged me about that I cannot get out. He hath inclosed my ways with hewn stone. Mr. Good translates the verse thus: To the man whose path is broken up, and whose futurity God hath overwhelmed. But I cannot see any necessity for departing from the common text, which gives both an easy and a natural sense. Albert Barnes: Notes on the Bible - 1834 3:23: Why is light given "to a man uhose way is hid?" That is, who does not know what way to take, and who sees no escape from the misery that surrounds him. Whom God hath hedged in - See Notes, . The meaning here is, that God had surrounded him as with a high wall or hedge, so that he could not move freely. Job asks with impatience, why light, that is, life, should be given to such a man? Why should he not be permitted to die? This closes the complaint of Job, and the remaining verses of the chapter contain a statement of his sorrowful condition, and of the fact that he had now been called to suffer all that he had ever apprehended. - In regard to the questions here proposed by Job -23, we may remark, that; there was doubtless much impatience on his part, and not a little improper feeling. The language shows that Job was not absolutely sinless; but let us not harshly blame him. What he says, is a "statement" of feelings which often pass through the mind, though they are not often expressed. Who, in deep and protracted sorrows, has not found such questions rising up in his soul - questions which required all his energy and all his firmness of principle, and all the strength which he could gain by prayer, to suppress? To the questions themselves, it may be difficult to give an answer; and it is certain that none of the friends of Job furnished a solution of the difficulty. When it is asked, why man is kept in misery on earth, when he would be glad to be released by death, perhaps the following, among others, may be the reasons: (1) Those sufferings may be the very means which are needful to develope the true state of the soul. Such was the case with Job. (2) They may be the proper punishment of sin in the heart, of which the individual was not fully aware, but which may be distinctly seen by God. There may be pride, and the love of ease, and self-confidence, and ambition, and a desire of reputation. Such appear to have been some of the besetting sins of Job. (3) They are needful to teach true submission, and to show whether a man is willing to resign himself to God. (4) They may be the very things which are necessary to prepare the individual to die. At the same time that people often desire death, and feel that it would be a relief, it might be to them the greatest possible calamity. They may be wholly unprepared for it. For a sinner, the grave contains no rest; the eternal world furnishes no repose. One design of God in such sorrows may be, to show to the wicked how "intolerable" will he future pain, and how important it is for them to be ready to die. If they cannot bear the pains and sorrows of a few hours in this short life. how can they endure eternal sufferings? If it is so desirable to be released from the sorrows of the body here, - if it is felt that the grave, with all that is repulsive in it, would be a place of repose, how important is it to find some way to be secured from everlasting pains! The true place of release from suffering for a sinner, is not the grave; it is in the pardoning mercy of God, and in that pure heaven to which he is invited through the blood of the cross. In that holy heaven is the only real repose from suffering and from sin; and heaven will be all the sweeter in proportion to the extremity of pain which is endured on earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:23: whose way: Isa 40:27 hedged in: Job 12:14, Job 19:8; Psa 31:8; Lam 3:7, Lam 3:9; Hos 2:6 Job 3:24 Geneva 1599 3:23 [Why is light given] to a man whose way is (o) hid, and whom God hath hedged in? (o) That sees not how to come out of his miseries, because he does not depend on God's providence. John Gill 3:23 Why is light given to a man whose way is hid,.... Some of the Jewish writers connect this with Job 3:22, thus; "who rejoice and are glad when they find a grave for a man", &c. but it should be observed that such are said to rejoice at finding a grave, not for others, but for themselves; the words stand in better connection with Job 3:20, from whence the supplement is taken in our version and others; and so it is a continuation or repetition of the expostulation why light and life, or the light of the living, should be given to persons as before described, and here more largely; and Job himself is principally designed, as is generally thought, whose way, according to him, was hid from the Lord, neglected and not cared for by him but overlooked and slighted, and no regard had to the injuries done him, as the church also complains, Is 40:27; or front whom the way of the Lord was hid; his way in the present afflictive dispensations of Providence, the causes and reasons of which he could not understand; not being conscious of any notorious sin committed, indulged, and continued in, that should bring these troubles on him: or the good and right way was hid from him in which he should walk; he was at a loss to know which was that way, since by his afflictions he was ready to conclude that the way he had been walking in was not the right, and all his religion was in vain; and according to this sense he laboured under the same temptation as Asaph did, Ps 73:13; or his way of escape out of his present troubles was unknown to him; he saw no way open for him, but shut up on every side: or there was no way for others to come to him, at least they cared not for it; he who had used to have a large levee, some to have his counsel and advice, and to be instructed by him, others to ask relief of him, and many of the highest rank and figure to visit, caress, and compliment him; but now all had forsaken him, his brethren and acquaintance, and his kinsfolk and familiar friends kept at a distance from him, as if they knew not the way to him: and whom God hath hedged in? not with the hedge of his power, providence, and protection, as before; but with thorns and afflictions, and in such manner as he could not get out, or extricate himself; all avenues and ways of escape being blocked up, see Lam 3:7; though, after all, the words may be considered as a concession, and as descriptive of a man the reverse of himself, and be supplied thus; "indeed light may be given to a man", a mighty man, as the word (e) signifies, a man strong, hale, and robust; "whose way is hid", or "covered" (f); who is hid in the secret of God's presence, and in the pavilion of his power; who dwells in his secret place, and under the shadow of the Almighty, Ps 31:20; who is under the shelter of his providence, preserved from diseases of body, and protected from the plunder and depredations of enemies, and enjoys great affluence and prosperity, as his three friends about him did, and whom he may point at: "and whom God hath hedged in"; as he had formerly set a hedge about him in his providence, though now he had plucked it up; see Job 1:10. (e) "emphatice ponitur saepe, ut notetur praepollentia", Coccei. Lexic in rad (f) "tecta", Cocceius; "velo septa est", Schultens. John Wesley 3:23 Hid - From him; who knows not his way, which way to turn himself, what course to take to comfort himself in his miseries. Hedged in - Whom God hath put as it were in a prison, so that he can see no way or possibility of escape. Robert Jamieson, A. R. Fausset and David Brown 3:23 whose way is hid--The picture of Job is drawn from a wanderer who has lost his way, and who is hedged in, so as to have no exit of escape (Hos 2:6; Lam 3:7, Lam 3:9).
3:243:24: Յառաջ քան զկերակուրս իմ հեծութի՛ւն եհաս, արտասուօք եւ ահիւ նեղեալ եմ։ 24 Կերակրից առաջ՝ հեծութիւնն հասաւ. արցունքներով ու ահով եմ ընկճուած, 24 Որովհետեւ կերակուր ուտելէս առաջ իմ հեծութիւնս կու գայ Ու իմ աղաղակներս ջուրերու պէս կը հոսին։ Յառաջ քան զկերակուրս իմ` հեծութիւն եհաս, արտասուօք եւ ահիւ նեղեալ եմ: 3:24: Յառաջ քան զկերակուրս իմ հեծութի՛ւն եհաս, արտասուօք եւ ահիւ նեղեալ եմ։ 24 Կերակրից առաջ՝ հեծութիւնն հասաւ. արցունքներով ու ահով եմ ընկճուած, 24 Որովհետեւ կերակուր ուտելէս առաջ իմ հեծութիւնս կու գայ Ու իմ աղաղակներս ջուրերու պէս կը հոսին։ zohrab-1805▾ eastern-1994▾ western am▾	3:243:24 Вздохи мои предупреждают хлеб мой, и стоны мои льются, как вода, 3:24 πρὸ προ before; ahead of γὰρ γαρ for τῶν ο the σίτων σιτος wheat μου μου of me; mine στεναγμός στεναγμος groaning μοι μοι me ἥκει ηκω here δακρύω δακρυω shed tears δὲ δε though; while ἐγὼ εγω I συνεχόμενος συνεχω block up / in; confine φόβῳ φοβος fear; awe 3:24 כִּֽי־ kˈî- כִּי that לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face לַ֭חְמִי ˈlaḥmî לֶחֶם bread אַנְחָתִ֣י ʔanḥāṯˈî אֲנָחָה sigh תָבֹ֑א ṯāvˈō בוא come וַֽ wˈa וְ and יִּתְּכ֥וּ yyittᵊḵˌû נתך pour כַ֝ ˈḵa כְּ as † הַ the מַּ֗יִם mmˈayim מַיִם water שַׁאֲגֹתָֽי׃ šaʔᵃḡōṯˈāy שְׁאָגָה roaring 3:24. antequam comedam suspiro et quasi inundantes aquae sic rugitus meusBefore I eat I sigh: and as overflowing waters, so is my roaring: 3:24. Before I eat, I sigh; and like overflowing waters, so is my howl, 3:24. For my sighing cometh before I eat, and my roarings are poured out like the waters. 24. For my sighing cometh before I eat, and my roarings are poured out like water. 3:24 For my sighing cometh before I eat, and my roarings are poured out like the waters: 3:24 Вздохи мои предупреждают хлеб мой, и стоны мои льются, как вода, 3:24 πρὸ προ before; ahead of γὰρ γαρ for τῶν ο the σίτων σιτος wheat μου μου of me; mine στεναγμός στεναγμος groaning μοι μοι me ἥκει ηκω here δακρύω δακρυω shed tears δὲ δε though; while ἐγὼ εγω I συνεχόμενος συνεχω block up / in; confine φόβῳ φοβος fear; awe 3:24 כִּֽי־ kˈî- כִּי that לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face לַ֭חְמִי ˈlaḥmî לֶחֶם bread אַנְחָתִ֣י ʔanḥāṯˈî אֲנָחָה sigh תָבֹ֑א ṯāvˈō בוא come וַֽ wˈa וְ and יִּתְּכ֥וּ yyittᵊḵˌû נתך pour כַ֝ ˈḵa כְּ as † הַ the מַּ֗יִם mmˈayim מַיִם water שַׁאֲגֹתָֽי׃ šaʔᵃḡōṯˈāy שְׁאָגָה roaring 3:24. antequam comedam suspiro et quasi inundantes aquae sic rugitus meus Before I eat I sigh: and as overflowing waters, so is my roaring: 3:24. Before I eat, I sigh; and like overflowing waters, so is my howl, 3:24. For my sighing cometh before I eat, and my roarings are poured out like the waters. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 24. Пораженный болезнью, утративший смысл жизни, Иов испытывает состояние душевного смятения, выражением которого являются постоянные вздохи и стоны. Adam Clarke: Commentary on the Bible - 1831 3:24: For my sighing cometh - Some think that this refers to the ulcerated state of Job's body, mouth, hands, etc. He longed for food, but was not able to lift it to his mouth with his hands, nor masticate it when brought thither. This is the sense in which Origen has taken the words. But perhaps it is most natural to suppose that he means his sighing took away all appetite, and served him in place of meat. There is the same thought in Psa 42:3 : My tears have been my meat day and night; which place is not an imitation of Job, but more likely Job an imitation of it, or, rather, both an imitation of nature. My roarings are poured out - My lamentations are like the noise of the murmuring stream, or the dashings of the overswollen torrent. Albert Barnes: Notes on the Bible - 1834 3:24: For my sighing cometh before I eat - Margin, "My meat." Dr. Good renders this," Behold! my sighing takes the place of my daily food, and refers to Psa 42:3, as an illustration: My tears are my meat day and night. So substantially Schultens renders it, and explains it as meaning, "My sighing comes in the manner of my food," "Suspirium ad modum panis veniens" - and supposes it to mean that his sighs and groans were like his daily food; or were constant and unceasing. Dr. Noyes explains it as meaning, "My sighing comes on when I begin to eat, and pRev_ents my taking my daily nourishment;" and appeals to a similar expression in Juvenal. Sat. xiii. 211: Perpetua anxietas, nec mensae tempore cessat. Rosenmuller gives substantially the same explanation, and remarks, also, that some suppose that the mouth, hands, and tongue of Job were so affected with disease, that the effort to eat increased his sufferings, and brought on a renewal of his sorrows. The same view is given by Origen; and this is probably the correct sense. And my roarings - My deep and heavy groans. Are poured out like the waters - That is, (1) "in number" - they were like rolling billows, or like the heaving deep. (2) Perhaps also in "sound" like them. His groans were like the troubled ocean, that can be heard afar. Perhaps, also, (3.) he means to say that his groans were attended with "a flood of tears," or that his tears were like the waves of the sea. There is some hyperbole in the figure, in whichever way it is understood; but we are to remember that his feelings were deeply excited, and that the Orientals were in the habit of expressing themselves in a mode, which to us, of more phlegmatic temperament, may seem extravagant in the extreme. We have, however, a similar expression when we say of one that "he burst into a "flood of tears."" R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:24: my sighing: Job 7:19; Psa 80:5, Psa 102:9 I eat: Heb. my meat my roarings: Psa 22:1, Psa 22:2, Psa 32:3, Psa 38:8; Isa 59:11; Lam 3:8 Job 3:25 Carl Friedrich Keil and Franz Delitzsch 3:24 24 For instead of my food my sighing cometh, And my roarings pour themselves forth as water. 25 For I fear something terrible, and it cometh upon me, And that before which I shudder cometh to me. 26 I dwelt not in security, nor rested, nor refreshed myself: Then trouble cometh. That לפני may pass over from the local signification to the substitutionary, like the Lat. pro (e.g., pro praemio est), is seen from Job 4:19 (comp. 1Kings 1:16): the parallelism, which is less favourable to the interpretation, before my bread (Hahn, Schlottm., and others), favours the signification pro here. The fut. consec. ויּתּכוּ (Kal of נתך) is to be translated, according to Ges. 129, 3, a, se effundunt (not effuderunt): it denotes, by close connection with the preceding, that which has hitherto happened. Just so v. 25a: I fear something terrible; forthwith it comes over me (this terrible, most dreadful thing). אתה is conjugated by the ה passing into the original א of the root (vid., Ges. 74, rem. 4). And just so the conclusion: then also forthwith רגן (i.e., suffering which disorders, rages and ransacks furiously) comes again. Schlottm. translates tamely and wrongly: then comes - oppression. Hahn, better: Nevertheless fresh trouble always comes; but the "nevertheless" is incorrect, for the fut. consec. indicates a close connection, not contrast. The praett., Job 3:26, give the details of the principal fact, which follows in the fut. consec.: only a short cessation, which is no real cessation; then the suffering rages afresh. Why - one is inclined to ask respecting this first speech of Job, which gives rise to the following controversy - why does the writer allow Job, who but a short time before, in opposition to his wife, has manifested such wise submission to God's dealings, all at once to break forth in such despair? Does it not seem as though the assertion of Satan were about to be confirmed? Much depends upon one's forming a correct and just judgment respecting the state of mind from which this first speech proceeds. To this purpose, consider (1) That the speech contains no trace of what the writer means by את־האלהים ברך: Job nowhere says that he will have nothing more to do with God; he does not renounce his former faithfulness: (2) That, however, in the mind of the writer, as may be gathered from Job 2:10, this speech is to be regarded as the beginning of Job's sinning. If a man, on account of his sufferings, wishes to die early, or not to have been born at all, he has lost his confidence that God, even in the severest suffering, designs his highest good; and this want of confidence is sin. There is, however, a great difference between a man who has in general no trust in God, and in whom suffering only makes this manifest in a terrible manner, and the man with whom trust in God is a habit of his soul, and is only momentarily repressed, and, as it were, paralysed. Such interruption of the habitual state may result from the first pressure of unaccustomed suffering; it may then seem as though trust in God were overwhelmed, whereas it has only given way to rally itself again. It is, however, not the greatness of the affliction in itself which shakes his sincere trust in God, but a change of disposition on the part of God which seems to be at work in the affliction. The sufferer considers himself as forgotten, forsaken, and rejected of God, as many passages in the Psalms and Lamentations show: therefore he sinks into despair: and in this despair expression is given to the profound truth (although with regard to the individual it is a sinful weakness), that it is better never to have been born, or to be annihilated, than to be rejected of God (comp. Mt 26:24, καλὸν ἦ αὐτῷ ει ̓ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος). In such a condition of spiritual, and, as we know from the prologue, of Satanic temptation (Lk 22:31; Eph 6:16), is Job. He does not despair when he contemplates his affliction, but when he looks at God through it, who, as though He were become his enemy, has surrounded him with this affliction as with a rampart. He calls himself a man whose way is hidden, as Zion laments, Is 40:27, "My way is hidden from Jehovah;" a man whom Eloah has hedged round, as Jeremiah laments over the ruins of Jerusalem, Lam 3:1-13 (in some measure a comment on Job 3:23), "I am the man who has seen affliction by the rod of His wrath ... . He has hedged me round that I cannot get out, and made my chain heavy." In this condition of entire deprivation of every taste of divine goodness, Job breaks forth in curses. He has lost wealth and children, and has praised God; he has even begun to bear an incurable disease with submission to the providence of God. Now, however, when not only the affliction, but God himself, seems to him to be hostile (nunc autem occultato patre, as Brentius expresses it), (Note: Fries, in his discussion of this portion of the book of Job, Jahrbb. fr Deutsche Theologie, 1859, S. 790ff., is quite right that the real affliction of Job consists in this, that the inward feeling of being forsaken of God, which was hitherto strange to him, is come upon him. But the remark directed against me, that the feeling of being forsaken of God does not always stand in connection with other affliction, but may come on the favoured of God even in the midst of uninterrupted outward prosperity, does not concern me, since it is manifestly by the dispensations which deprive him of all his possessions, and at last affect him corporeally and individually, that Job is led to regard himself as one forsaken of God, and still more than that, one hated by God; and since, on the other hand also, this view of the tempted does not appear to be absolutely subjective, God has really withdrawn from Job the external proof, and at the same time the feeling, of His abiding love, in order to try the fidelity of His servant's love, and prove its absoluteness.) we hear from his mouth neither words of praise (the highest excellence in affliction) nor words of resignation (duty in affliction), but words of despair: his trust in God is not destroyed, but overcast by thick clouds of melancholy and doubt. Tit is indeed inconceivable that a New Testament believer, even under the strongest temptation, should utter such imprecations, or especially such a question of doubt as in Job 3:20 : Wherefore is light given to the miserable? But that an Old Testament believer might very easily become involved in such conflicts of belief, may be accounted for by the absence of any express divine revelation to carry his mind beyond the bounds of the present. Concerning the future at the period when the book of Job was composed, and the hero of the book lived, there were longings, inferences, and forebodings of the soul; but there was no clear, consoling word of God on which to rely, - no θεῖος λόγος which, to speak as Plato (Phaedo, p. 85, D), could serve as a rescuing plank in the shipwreck of this life. Therefore the πανταχοῦ θρυλλούμενον extends through all the glory and joy of the Greek life from the very beginning throughout. The best thing is never to have been born; the second best, as soon as possible thereafter, to die. The truth, that the suffering of this present time is not worthy of the glory which shall be revealed in us, was still silent. The proper disposition of mind, under such veiling of the future, was then indeed more absolute, as faith committed itself blindfold to the guidance of God. But how near at hand was the temptation to regard a troublous life as an indication of the divine anger, and doubtingly to ask, Why God should send the light of life to such! They knew not that the present lot of man forms but the one half of his history: they saw only in the one scale misery and wrath, and not in the other the heaven of love and blessedness to be revealed hereafter, by which these are outweighed; they longed for a present solution of the mystery of life, because they knew nothing of the possibility of a future solution. Thus it is to be explained, that not only Job in this poem, but also Jeremiah in the book of his prophecy, Job 20:14-18, curses the day of his birth. He curses the man who brought his father the joyous tidings of the birth of a son, and wishes him the fate of Sodom and Gomorrha. He wishes for himself that his mother might have been his grave, and asks, like Job, "Wherefore came I forth out of the womb to see labour and sorrow, and that my days should be consumed in shame?" Hitzig remarks on this, that it may be inferred from the contents and form of this passage, there was a certain brief disturbance of spirit, a result of the general indescribable distress of the troublous last days of Zedekiah, to which the spirit of the prophet also succumbed. And it is certainly a kind of delirium in which Jeremiah so speaks, but there is no physical disorder of mind with it: the understanding of the prophet is so slightly and only momentarily disturbed, that he has the rather gained power over his faith, and is himself become one of its disturbing forces. Without applying to this lyric piece either the standard of pedantic moralizing, or of minute criticism as poetry, the intense melancholy of this extremely plaintive prophet may have proceeded from the following reasoning: After I have lived ten long years of fidelity and sacrifice to my prophetic calling, I see that it has totally failed in its aim: all my hopes are blighted; all my exhortations to repentance, and my prayers, have not availed to draw Judah back from the abyss into which he is now cast, nor to avert the wrath of Jehovah which is now poured forth: therefore it had been better for me never to have been born. This thought affects the prophet so much the more, since in every fibre of his being he is an Israelite, and identifies the weal and woe of his people with his own; just as Moses would rather himself be blotted out form the book of life than that Israel should perish, and Paul was willing to be separated from Christ as anathema if he could thereby save Israel. What wonder that this thought should disburden itself in such imprecations! Had Jeremiah not been born, he would not have had occasion to sit on the ruins of Jerusalem. But his outburst of feeling is notwithstanding a paroxysm of excitement, for, though reason might drive him to despair, faith would teach him to hope even in the midst of downfall; and in reality, this small lyric piece in the collective prophecy of Jeremiah is only as a detached rock, over which, as a stream of clear living water, the prophecy flows on more joyous in faith, more certain of the future. In the book of Job it is otherwise; for what in Jeremiah and several of the psalms is compressed into a small compass, - the darkness of temptation and its clearing up, - is here the substance of a long entanglement dramatically presented, which first of all becomes progressively more and more involved, and to which this outburst of feeling gives the impulse. As Jeremiah, had he not been born, would not have sat on the ruins of Jerusalem; so Job, had he not been born, would not have found himself in this abyss of wrath. Neither of them knows anything of the future solution of every present mystery of life; they know nothing of the future life and the heavenly crown. This it is which, while it justifies their despair, casts greater glory round their struggling faith. The first speaker among the friends, who now comes forward, is Eliphaz, probably the eldest of them. In the main, they all represent one view, but each with his individual peculiarity: Eliphaz with the self-confident pathos of age, and the mien of a prophet; (Note: A. B. Davidson thinks Eliphaz is characterized as "the oldest, the most dignified, the calmest, and most considerate of Job's friends.") Bildad with the moderation and caution befitting one poorer in thought; Zophar with an excitable vehemence, neither skilled nor disposed for a lasting contest. The skill of the writer, as we may here at the outset remark, is manifested in this, that what the friends say, considered in itself, is true: the error lies only in the inadequacy and inapplicability of what is said to the case before them. John Gill 3:24 For my sighing cometh before I eat,.... Or, "before my bread", or "food" (g); before he sat down to eat, or had tasted of his food, there were nothing but sighing and sobbing, so that he had no appetite for his food, and could take no delight in it; and, while he was eating, his tears mingled with it, so that these were his meat and his drink continually, and he was fed with the bread and water of affliction; and therefore what were light and life to such a person, who could not have the pleasure of one comfortable meal? and my roarings are poured out like the waters; he not only wept privately and in secret, and cried more publicly both to God and in the presence of men, but such was the force and weight of his affliction, that he even roared out, and that like a lion; and his afflictions, which were the cause of these roarings, are compared to waters and the pouring of them out; for the noise these waterspouts made, and for the great abundance of them, and for their quick and frequent returns, and long continuance, one wave and billow rolling upon another. (g) "ante cibum meum", Junius & Tremellius, Piscator; "ante panem meum", Cocceius, Schmidt, Michaelis. John Wesley 3:24 Before, &c. - Heb. before the face of my bread, all the time I am eating, I fall into sighing and weeping, because I am obliged to eat, and to support this wretched life, and because of my uninterrupted pains of body and of mind, which do not afford me one quiet moment. Roarings - My loud outcries, more befitting a lion than a man. Poured out - With great abundance, and irresistible violence, and incessant continuance, as waters flow in a river, or as they break the banks, and overflow the ground. Robert Jamieson, A. R. Fausset and David Brown 3:24 my sighing cometh before I eat--that is, prevents my eating [UMBREIT]; or, conscious that the effort to eat brought on the disease, Job must sigh before eating [ROSENMULLER]; or, sighing takes the place of good (Ps 42:3) [GOOD]. But the first explanation accords best with the text. my roarings are poured out like the waters--an image from the rushing sound of water streaming.
3:253:25: Զի երկեւղն յորմէ խիթային ե՛կն ՚ի վերայ իմ, եւ յորմէ կասկածէին պատահեաց ինձ։ 25 քանզի ինչ բանի երկիւղն ունէի՝ հասաւ ինձ վրայ. ինչից որ վախ կար՝ հէնց ի՛նձ պատահեց: 25 Վասն զի ի՛նչ բանէ որ շատ կը վախնայի, ան ինծի հանդիպեցաւ Եւ ի՛նչ բանէ որ երկիւղ ունէի, ա՛ն ինծի հասաւ։ Զի երկեւղն յորմէ խիթայի եկն ի վերայ իմ, եւ յորմէ կասկածէի պատահեաց ինձ: 3:25: Զի երկեւղն յորմէ խիթային ե՛կն ՚ի վերայ իմ, եւ յորմէ կասկածէին պատահեաց ինձ։ 25 քանզի ինչ բանի երկիւղն ունէի՝ հասաւ ինձ վրայ. ինչից որ վախ կար՝ հէնց ի՛նձ պատահեց: 25 Վասն զի ի՛նչ բանէ որ շատ կը վախնայի, ան ինծի հանդիպեցաւ Եւ ի՛նչ բանէ որ երկիւղ ունէի, ա՛ն ինծի հասաւ։ zohrab-1805▾ eastern-1994▾ western am▾	3:253:25 ибо ужасное, чего я ужасался, то и постигло меня; и чего я боялся, то и пришло ко мне. 3:25 φόβος φοβος fear; awe γάρ γαρ for ὃν ος who; what ἐφρόντισα φροντιζω take care ἦλθέν ερχομαι come; go μοι μοι me καὶ και and; even ὃν ος who; what ἐδεδοίκειν δειδω meet with μοι μοι me 3:25 כִּ֤י kˈî כִּי that פַ֣חַד fˈaḥaḏ פַּחַד trembling פָּ֭חַדְתִּי ˈpāḥaḏtî פחד tremble וַ wa וְ and יֶּאֱתָיֵ֑נִי yyeʔᵉṯāyˈēnî אתה come וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָ֝גֹ֗רְתִּי ˈyāḡˈōrᵊttî יגר be afraid יָ֣בֹא yˈāvō בוא come לִֽי׃ lˈî לְ to 3:25. quia timor quem timebam evenit mihi et quod verebar acciditFor the fear which I feared, hath come upon me: and that which I was afraid of, hath befallen me. 3:25. for the terror that I feared has happened to me, and so has the dread befallen me. 3:25. For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. 25. For the thing which I fear cometh upon me, and that which I am afraid of cometh unto me. 3:25 For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me: 3:25 ибо ужасное, чего я ужасался, то и постигло меня; и чего я боялся, то и пришло ко мне. 3:25 φόβος φοβος fear; awe γάρ γαρ for ὃν ος who; what ἐφρόντισα φροντιζω take care ἦλθέν ερχομαι come; go μοι μοι me καὶ και and; even ὃν ος who; what ἐδεδοίκειν δειδω meet with μοι μοι me 3:25 כִּ֤י kˈî כִּי that פַ֣חַד fˈaḥaḏ פַּחַד trembling פָּ֭חַדְתִּי ˈpāḥaḏtî פחד tremble וַ wa וְ and יֶּאֱתָיֵ֑נִי yyeʔᵉṯāyˈēnî אתה come וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָ֝גֹ֗רְתִּי ˈyāḡˈōrᵊttî יגר be afraid יָ֣בֹא yˈāvō בוא come לִֽי׃ lˈî לְ to 3:25. quia timor quem timebam evenit mihi et quod verebar accidit For the fear which I feared, hath come upon me: and that which I was afraid of, hath befallen me. 3:25. for the terror that I feared has happened to me, and so has the dread befallen me. 3:25. For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 25. К этому смятению присоединяется еще что-то ужасное, чего он страшится и от чего не может избавиться. В данном случае Иов намекает, быть может, на те кошмары, о которых говорит ниже (VII:14). Adam Clarke: Commentary on the Bible - 1831 3:25: For the thing which I greatly reared - Literally, the fear that I feared; or, I feared a fear, as in the margin. While I was in prosperity I thought adversity might come, and I had a dread of it. I feared the loss of my family and my property; and both have occurred. I was not lifted up: I knew that what I possessed I had from Divine Providence, and that he who gave might take away. I am not stripped of my all as a punishment for my self-confidence. Albert Barnes: Notes on the Bible - 1834 3:25: For the thing which I greatly feared - Margin, As in the Hebrew "I feared a fear, and it came upon me." This verse, with the following, has received a considerable variety of exposition. Many have understood it as referring to his whole course of life, and suppose that Job meant to say that he was always apprehensive of some great calamity, such as that which had now come upon him, and that in the time of his highest prosperity be had lived in continual alarm lest his property should be taken. away, and lest he should be reduced to penury and suffering. This is the opinion of Drusius and Codurcus. In reply to this, Schultens has remarked, that such a supposition is contrary to all probability; that there was no reason to apprehend that such calamities as he now suffered, would come upon him; that they were so unusual that they could not have been anticipated; and that, thercfore, the alarm here spoken of, could not refer to the general tenor of his life. That seems to have been happy and calm, and perhaps, if anything, too tranquil and secure. Most interpreters suppose that it refers to the state in which he was "during" his trial, and that it is designed to describe the rapid succession of his woes. Such is the interpretation of Rosenmuller, Schultens, Drs. Good, Noyes, Gill, and others. According to this, it means that his calamities came on him in quick succession. He had no time after one calamity to become composed before another came. When he heard of one misfortune, he naturally dreaded another, and they came on with overwhelming rapidity. If this be the correct interpretation, it means that the source of his lamentation is not merely the greatness of his losses and his trials considered in the "aggregate," but the extraordinary rapidity with which they succeeded each other, thus rendering them much more difficult to be borne; see Job 1: He apprehended calamity, and it came suddenly. When one part of his property was taken, he had deep apprehensions respecting the rest; when all his property was seized or destroyed, he had alarm about his children; when the report came that they were dead, he feared some other affliction still. The sentiment is in accordance with human nature, that when we are visited with severe calamity in one form, we naturally dread it in another. The mind becomes exquisitely sensitive. The affections cluster around the objects of attachment which are left, and they become dear to us. When one child is taken away, our affections cling more closely to the one which survives, and any little illness alarms us, and the value of one object of affection is more and more increased - like the Sybil's leaves - as another is removed. It is an instinct of our nature, too, to apprehend calamity in quick succession when one comes "Misfortunes seldom come alone;" and when we suffer the loss of one endeared object, we instinctively feel that there may be a succession of blows that will remove all our comforts from us. Such seems to have been the apprehension of Job. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:25: the thing: etc. Heb. I feared a fear and it came upon me, that which Job 1:5, Job 31:23 Job 3:26 Geneva 1599 3:25 For the thing which I greatly (p) feared is come upon me, and that which I was afraid of is come unto me. (p) In my prosperity I looked for a fall, as it now has come to pass. John Gill 3:25 For the thing which I greatly feared is come upon me,.... Some refer this to his fears about his children, lest they should sin and offend God, and bring down his judgments on them, and now what he feared was come to pass, Job 1:5; others take in all his sorrows and troubles; which, through the changeableness of the world, and the uncertainty of all things in it, and the various providences of God, he feared would come upon him at one time or another; and this he mentions to justify his expostulation, why light and life should be continued to such a man, who, by reason of his fear and anxiety of mind, never had any pleasure in his greatest prosperity, destruction from the Almighty being a terror to him; Job 31:23; but I think it is not reasonable to suppose that a man of Job's faith in God, and trust in him, should indulge such fears to such a degree; nor indeed that he could ever entertain such a thought in him, nor even surmise that such shocking calamities and distresses should come upon him as did: but this is to be understood not of his former life, in prosperity, but of the beginning of his afflictions; when he heard of the loss of one part of his substance, he was immediately possessed with a fear of losing another; and when he heard of that, he feared the loss of a third, and even of all; then of his children, and next of his health: and that which I was afraid of is come unto me: which designs the same, in other words, or a new affliction; and particularly the ill opinion his friends had of him; he feared that through these uncommon afflictions he should be reckoned an ungodly man, an hypocrite; and as he feared, so it was; this he perceived by the silence of his friends, they not speaking one word of comfort to him; and by their looks at him, and the whole of their behaviour to him. John Wesley 3:25 Feared - Even in the time of my prosperity, I was full of fears, considering the variety of God's providences, the changeableness of this vain world, God's justice, and the sinfulness of all mankind. And these fears of mine, were not in vain, but are justified by my present calamities. Robert Jamieson, A. R. Fausset and David Brown 3:25 the thing which I . . . feared is come upon me--In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another; and when he heard of the loss of that, he feared the loss of a third. that which I was afraid of is come unto me--namely, the ill opinion of his friends, as though he were a hypocrite on account of his trials.
3:263:26: Ո՛չ խաղաղեցայ ո՛չ հանդարտեցի՝ ո՛չ հանգեայ. քանզի եկն ՚ի վերայ իմ բարկութիւն[9099]։[9099] Այլք. Ոչ խաղաղեցայ ո՛չ դադարեցի։ Ուր Ոսկան. խաղաղացայ։ ՚Ի լուս՛՛. Եւ եկն ՚ի վերայ իմ։ 26 Չխաղաղուեցի, դադար չառայ ես, ոչ էլ հանգչեցի, քանի որ վրաս բարկութիւնն իջաւ»: 26 Ո՛չ խաղաղութիւն ունիմ, ո՛չ հանգստութիւն Եւ ո՛չ հանդարտութիւն. բայց թշուառութիւնը իմ վրաս կու գայ»։ Ոչ խաղաղեցայ, ոչ դադարեցի, ոչ հանգեայ. քանզի եկն ի վերայ իմ բարկութիւն: 3:26: Ո՛չ խաղաղեցայ ո՛չ հանդարտեցի՝ ո՛չ հանգեայ. քանզի եկն ՚ի վերայ իմ բարկութիւն[9099]։ [9099] Այլք. Ոչ խաղաղեցայ ո՛չ դադարեցի։ Ուր Ոսկան. խաղաղացայ։ ՚Ի լուս՛՛. Եւ եկն ՚ի վերայ իմ։ 26 Չխաղաղուեցի, դադար չառայ ես, ոչ էլ հանգչեցի, քանի որ վրաս բարկութիւնն իջաւ»: 26 Ո՛չ խաղաղութիւն ունիմ, ո՛չ հանգստութիւն Եւ ո՛չ հանդարտութիւն. բայց թշուառութիւնը իմ վրաս կու գայ»։ zohrab-1805▾ eastern-1994▾ western am▾	3:263:26 Нет мне мира, нет покоя, нет отрады: постигло несчастье. 3:26 οὔτε ουτε not; neither εἰρήνευσα ειρηνευω at peace οὔτε ουτε not; neither ἡσύχασα ησυχαζω tranquil; keep quiet οὔτε ουτε not; neither ἀνεπαυσάμην αναπαυω have respite; give relief ἦλθεν ερχομαι come; go δέ δε though; while μοι μοι me ὀργή οργη passion; temperament 3:26 לֹ֤א lˈō לֹא not שָׁלַ֨וְתִּי׀ šālˌawtî שׁלה be easy וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁקַ֥טְתִּי šāqˌaṭtî שׁקט be at peace וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not נָ֗חְתִּי nˈāḥᵊttî נוח settle וַ wa וְ and יָּ֥בֹא yyˌāvō בוא come רֹֽגֶז׃ פ rˈōḡez . f רֹגֶז excitement 3:26. nonne dissimulavi nonne silui nonne quievi et venit super me indignatioHave I not dissembled? have I not kept silence? have I not been quiet? and indignation is come upon me. 3:26. Have I not remained hidden? Have I not kept silence? Have I not remained calm? Yet indignation has overcome me. 3:26. I was not in safety, neither had I rest, neither was I quiet; yet trouble came. 26. I am not at ease, neither am I quiet, neither have I rest; but trouble cometh. 3:26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came: 3:26 Нет мне мира, нет покоя, нет отрады: постигло несчастье. 3:26 οὔτε ουτε not; neither εἰρήνευσα ειρηνευω at peace οὔτε ουτε not; neither ἡσύχασα ησυχαζω tranquil; keep quiet οὔτε ουτε not; neither ἀνεπαυσάμην αναπαυω have respite; give relief ἦλθεν ερχομαι come; go δέ δε though; while μοι μοι me ὀργή οργη passion; temperament 3:26 לֹ֤א lˈō לֹא not שָׁלַ֨וְתִּי׀ šālˌawtî שׁלה be easy וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁקַ֥טְתִּי šāqˌaṭtî שׁקט be at peace וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not נָ֗חְתִּי nˈāḥᵊttî נוח settle וַ wa וְ and יָּ֥בֹא yyˌāvō בוא come רֹֽגֶז׃ פ rˈōḡez . f רֹגֶז excitement 3:26. nonne dissimulavi nonne silui nonne quievi et venit super me indignatio Have I not dissembled? have I not kept silence? have I not been quiet? and indignation is come upon me. 3:26. Have I not remained hidden? Have I not kept silence? Have I not remained calm? Yet indignation has overcome me. 3:26. I was not in safety, neither had I rest, neither was I quiet; yet trouble came. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 26. Испытывая смятение, страдая от кошмаров, Иов ни на минуту не может успокоиться. Adam Clarke: Commentary on the Bible - 1831 3:26: I was not in safety - If this verse be read interrogatively, it will give a good and easy sense: Was I not in safety? Had I not rest? Was I not in comfort? Yet trouble came. It is well known that, previously to this attack of Satan, Job was in great prosperity and peace. Mr. Good translates, I had no peace; yea, I had no rest. Yea, I had no respite, as the trouble came on; and refers the whole to the quick succession of the series of heavy evils by which he was tried. There is a similar thought in the Psalmist: Deep crieth unto deep at the noise of thy water-spouts; all thy waves and thy billows have gone over me; Psa 42:7. One evil treads on the heels of another. In this chapter Job's conflict begins. Now, and not before, Satan appears to have access to his mind. When he deprived him of his property, and, what was still dearer, of his sons and his daughters, the hope of his family, he bore all with the most exemplary patience, and the deepest resignation to the Divine will. When his adversary was permitted to touch his body, and afflict it in the most grievous and distressing manner, rendered still more intolerable by his being previously deprived of all the comforts and necessaries of life; still he held fast his integrity; no complaint, no murmur was heard. From the Lord's hand he received his temporal good; and from that hand he received his temporal evil, the privation of that good. Satan was, therefore, baffled in all his attempts; Job continued to be a perfect and upright man, fearing God, and avoiding evil. This was Job's triumph, or rather the triumph of Divine grace; and Satan's defeat and confusion. It is indeed very seldom that God permits Satan to waste the substance or afflict the body of any man; but at all times this malevolent spirit may have access to the mind of any man, and inject doubts, fears, diffidence, perplexities, and even unbelief. And here is the spiritual conflict. Now, their wrestling is not with flesh and blood - with men like themselves, nor about secular affairs; but they have to contend with angels, principalities and powers, and the rulers of the darkness of this world, and spiritual wickednesses in heavenly places. In such cases Satan is often permitted to diffuse darkness into the understanding, and envelope the heavens with clouds. Hence are engendered false views of God and his providence, of men, of the spiritual world, and particularly of the person's own state and circumstances. Every thing is distorted, and all seen through a false medium. Indescribable distractions and uneasiness are hereby induced; the mind is like a troubled sea, tossed by a tempest that seems to confound both heaven and earth. Strong temptations to things which the soul contemplates with abhorrence are injected; and which are followed by immediate accusations, as if the injections were the offspring of the heart itself; and the trouble and dismay produced are represented as the sense of guilt, from a consciousness of having, in heart, committed these evils. Thus Satan tempts, accuses, and upbraids, in order to perplex the soul, induce skepticism, and destroy the empire of faith. Behold here the permission of God, and behold also his sovereign control: all this time the grand tempter is not permitted to touch the heart, the seat of the affections, nor offer even the slightest violence to the will. The soul is cast down, but not destroyed; perplexed, but not in despair. It is on all sides harassed; without are fightings, within are fears: but the will is inflexible on the side of God and truth, and the heart, with all its train of affections and passions, follows it. The man does not wickedly depart from his God; the outworks are violently assailed, but not taken; the city is still safe, and the citadel impregnable. Heaviness may endure for the night, but joy cometh in the morning. Jesus is soon seen walking upon the waters. He speaks peace to the winds and the sea: immediately there is a calm. Satan is bruised down under the feet of the sufferer, the clouds are dispersed, the heavens re-appear, and the soul, to its surprise, finds that the storm, instead of hindering, has driven it nearer to the haven whither it would be. The reader who closely examines the subject will find that this was the case of Job. The following chapters show the conflict of the soul; the end of the book, God's victory and his exaltation. Satan sifted Job as wheat, but his faith failed not. Albert Barnes: Notes on the Bible - 1834 3:26: I was not in safety - That is, I have, or I had no peace. שׁלה shâ lâ h Septuagint, οὔτε εἰρήνευσα oute eirē neusa - "I had no peace." The sense is, that his mind had been disturbed with fearful alarms; or perhaps that at that time he was filled with dread. Neither had I rest - Trouble comes upon me in every form, and I am a stranger wholly to peace. The accumulation of phrases here, all meaning nearly the same thing, is descriptive of a state of great agitation of mind. Such an accumulation is not uncommon in the Bible to denote any thing which language can scarcely describe. So in Isa 8:22 : And they shall look upward; And to the earth shall they look; And lo! rouble and darkness, Gloom, oppression, and deepened darkness. So -22 : To the land of darkness and the death-shade, The land of darkness like the blackness of the death-shade, Where is no order, and where the light is as darkness. Thus, in the Hamasa (quoted by Dr Good), "Death, and devastation, and a remorseless disease, and a still heavier and more terrific family of evils." The Chaldee has made a remarkable addition here, arising from the general design in the author of that Paraphrase, to explain everything. "Did I not dissemble when the annunciation was made to me respecting the oxen and the asses? Was I not stupid (unalarmed, or unmoved, שדוכית), when the report came about the conflagration? Was I not quiet, when the report came respecting the camels? And did not indignation come, when the report was made respecting my sons?" Yet trouble came - Or rather, "and trouble comes." This is one of the cumulative expressions to denote the rapidity and the intensity of his sorrows. The word rendered "trouble" (רגז rô gez) means properly trembling, commotion, disquiet. Here it signifies such misery as made him tremble. Once the word means wrath Hab 3:2; and it is so understood here by the Septuagint, who renders it ὀργή orgē. In regard to this chapter, containing the first speech of Job, we may remark, that it is impossible to approve the spirit which it exhibits, or to believe that it was acceptable to God. It laid the foundation for the reflections - many of them exceedingly just - in the following chapters, and led his friends to doubt whether such a man could be truly pious. The spirit which is manifested in this chapter, is undoubtedly far from that calm submission which religion should have produced, and from that which Job had before evinced. That he was, in the main, a man of eminent holiness and patience, the whole book demonstrates; but this chapter is one of the conclusive proofs that he was not absolutely free from imperfection. From the chapter we may learn, (1) That even eminently good men sometimes give utterance to sentiments which are a departure from the spirit of religion, and which they will have occasion to regret. Such was the case here. There was a language of complaint, and a bitterness of expression, which religion cannot sanction, and which no pious man, on reflection, would approve. (2) We see the effect of heavy affliction on the mind. It sometimes becomes overwhelming. It is so great that all the ordinary barriers against impatience are swept away. The sufferer is left to utter language of complaining, and there is the impatient wish that life was closed, or that he had not existed. (3) We are not to infer that because a man in affliction makes use of some expressions which we cannot approve, and which are not sanctioned by the word of God, that therefore he is not a good man. There may be true piety, yet it may be far from perfection; there may be in general submission to God, yet the calamity may be so overwhelming as to overcome the usual restraints on our corrupt and fallen nature: and when we remember how feeble is our nature at best, and how imperfect is the piety of the holiest of men, we should not harshly judge him who is left to express impatience in his trials, or who gives utterance to sentiments different from those which are sanctioned by the word of God. There has been but one model of pure submission on earth - the Lord Jesus Christ; and after the contemplation of the best of men in their trials, we can see that there is imperfection in them, and that if we would survey absolute perfection in suffering, we must go to Gethsemane and to Calvary. (4) Let us not make the expressions used by Job in this chapter our model in suffering. Let us not suppose that because he used such language, that therefore we may also. Let us not infer that because they are found in the Bible, that therefore they are right; or that because he was an unusually holy man, that it would be proper for us to use the same language that he did. The fact that this book is a part of the inspired truth of Rev_elation, does not make such language right. All that inspiration does, in such a case, is to secure an exact record of what was actually said; it does not, of necessity, sanction it any more than an accurate historian can be supposed to approve all that he records. There may be important reasons why it should be preserved, but he who makes the record is not answerable for the truth or propriety of what is recorded. The narrative is true; the sentiment may be false. The historian may state exactly what was said or done: but what was said or done, may have violated every law of truth and justice; and unless the historian expresses some sentiment of approbation, he can in no sense be held answerable for it. So with the narratives in the Bible. Where a sentiment of approbation or disapprobation is expressed, there the sacred writer is answerable for it; in other cases he is answerable only for the correctness of the record. This view of the nature of inspiration will leave us at liberty freely to canvass the speeches made in the book of Job, and make it more important that we compare the sentiments in those speeches with other parts of the Bible, that we may know what to approve, and what was erroneous in Job or his friends. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:26: yet trouble came: Job 27:9; Psa 143:11 Geneva 1599 3:26 I was not in safety, neither had I rest, neither was I quiet; (q) yet trouble came. (q) The fear of troubles that would ensue, caused my prosperity to seem to me as nothing, and yet I am not exempted from trouble. John Gill 3:26 I was not in safety,.... This cannot refer to the time of his prosperity; for he certainly then was in safety, God having set an hedge about him, so that none of his enemies, nor even Satan himself, could come at him to hurt him: neither had I rest, neither was I quiet; which also was not true of him before his afflictions, for he did then enjoy great peace, rest, and quietness; he lay in his nest at ease, and in great tranquillity; and thought and said he should die in such a state, see Job 29:18, &c. nor is the sense of these expressions, that he did not take up his rest and satisfaction in outward things, and put his trust and confidence in his riches, and yet trouble came upon him; but this relates to the time of the beginning of his troubles and afflictions, from which time he was not in safety, nor had any rest and peace; there was no intermission of his sorrows; but as soon as one affliction was over, another came: yet trouble came; still one after another, there was no end of them; or, as Mr. Broughton renders it, "and now cometh a vexation"; a fresh one, a suspicion of hypocrisy; and upon this turns the whole controversy, managed and carried on between him and his friends in the following part of this book. John Wesley 3:26 Quiet - I did not misbehave myself in prosperity, abusing it by presumption, and security, but I lived circumspectly, walking humbly with God, and working out my salvation with fear and trembling. Therefore in this sense also, his way was hid, he knew not why God contended with him. Robert Jamieson, A. R. Fausset and David Brown 3:26 I was not in safety . . . yet trouble came--referring, not to his former state, but to the beginning of his troubles. From that time I had no rest, there was no intermission of sorrows. "And" (not, "yet") a fresh trouble is coming, namely, my friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy.

Յոբ / Job - 3 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill