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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Четвертая речь Елиуя. 1-33. Бог поражает человека страданиями, чтобы предохранить от греха и побудить к покаянию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God's dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it. He urges many reasons, taken from the wisdom and righteousness of God, his care of his people, and especially his greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. Here we have, I. His preface, ver. 2-4. II. The account he gives of the methods of God's providence towards the children of men, according as they conduct themselves, ver. 5-15. III. The fair warning and good counsel he gives to Job thereupon, ver. 16-21. IV. His demonstration of God's sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to him in his dealings with us, ver. 22-33. This he prosecutes and enlarges upon in the following chapter.
Adam Clarke: Commentary on the Bible - 1831
Elihu vindicates God's justice, and his providential and gracious dealings with men,9. Promises of God to the obedient, and threatenings to the disobedient; also promises to the poor and afflicted,16. Sundry proofs of God's merely, with suitable exhortations and cautions, vv. 17-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 36:1, Elihu shews how God is just in his ways; Job 36:16, How Job's sins hinder God's blessings; Job 36:24, God's works are to be magnified.
Job 36:2
John Gill
INTRODUCTION TO JOB 36
This chapter, with the following, contains Elihu's fourth and last discourse, the principal view of which is to vindicate the righteousness of God; which is done by observing the dealings of God with men in his providence, according to their different characters, and from the wonderful works wrought by him in a sovereign manner, and for the benefit of his creatures. This chapter is introduced with a preface, the design of which is to gain attention, Job 36:1; the different dealings of God with men are observed, and the different issue of them, and the different ends answered thereby, Job 36:5; and it is suggested to Job, that had he attended to the design of the providence he was under, and had submitted to it patiently, things would have been otherwise with him; and therefore Elihu proceeds to give him some advice, which, if taken, would be for his own good, and the glory of God, Job 36:16; and closes the chapter by observing the unsearchable greatness of God, as appears by the works of nature wrought by him, Job 36:26.
36:036:1: Կրկնեալ անդրէն Եղիուսայ ասէ՛.
1 Եղիուսը նորից խօսեց ու ասաց.
36 Ու Եղիուս շարունակելով՝ ըսաւ.
Կրկնեալ անդրէն Եղիուսայ ասէ:

36:1: Կրկնեալ անդրէն Եղիուսայ ասէ՛.
1 Եղիուսը նորից խօսեց ու ասաց.
36 Ու Եղիուս շարունակելով՝ ըսաւ.
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36:136:1 И продолжал Елиуй и сказал:
36:1 προσθεὶς προστιθημι add; continue δὲ δε though; while Ελιους ελιους yet; still λέγει λεγω tell; declare
36:1 וַ wa וְ and יֹּ֥סֶף yyˌōsef יסף add אֱלִיה֗וּא ʔᵉlîhˈû אֱלִיהוּא Elihu וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
36:1. addens quoque Heliu haec locutus estEliu also proceeded, and said:
36:1. Continuing in a similar manner, Eliu had this to say:
36:1. Elihu also proceeded, and said,
36:1. Continuing in a similar manner, Eliu had this to say:
36:1. Elihu also proceeded, and said,
1. Elihu also proceeded, and said,
36:1 Elihu also proceeded, and said:
36:1 И продолжал Елиуй и сказал:
36:1
προσθεὶς προστιθημι add; continue
δὲ δε though; while
Ελιους ελιους yet; still
λέγει λεγω tell; declare
36:1
וַ wa וְ and
יֹּ֥סֶף yyˌōsef יסף add
אֱלִיה֗וּא ʔᵉlîhˈû אֱלִיהוּא Elihu
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
36:1. addens quoque Heliu haec locutus est
Eliu also proceeded, and said:
36:1. Continuing in a similar manner, Eliu had this to say:
36:1. Elihu also proceeded, and said,
36:1. Continuing in a similar manner, Eliu had this to say:
36:1. Elihu also proceeded, and said,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Elihu also proceeded, and said, 2 Suffer me a little, and I will show thee that I have yet to speak on God's behalf. 3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. 4 For truly my words shall not be false: he that is perfect in knowledge is with thee.
Adam Clarke: Commentary on the Bible - 1831
36:1: Elihu also proceeded - Mr. Heath gives a good summary of this chapter. Elihu goes on to lay before Job the impropriety of his behavior towards God, and desires him to consider how vain it will prove. That God Almighty will never yield the point; that he will administer impartial justice to all men,6. That the general course of his providence is to favor the righteous: and that though he may sometimes correct them in love, yet if they submit patiently to his fatherly corrections, they shall enjoy all manner of prosperity; but if they be stubborn, and will not submit, they will only draw down greater proofs of his displeasure,16. He tells him that, had he followed the former course, he had probably, before now, been restored to his former condition; whereas, by persisting in the latter course, he was in a fair way of becoming a signal example of Divine justice, He therefore warns him to use the present opportunity, lest God should cut him off while he was in a state of rebellion against him; for with God neither wealth, power, nor any other argument that he could use, would be of any avail,26. That God was infinitely powerful; there was no resisting him: and infinitely wise, as sufficiently appeared by his works; there was, therefore, no escaping out of his hands. That his purity was so great that the sun, in his presence, was more dim than the smallest ray of light when compared to that grand luminary; that his holiness was manifest by his aversion to iniquity; and his goodness, in supplying the wants of his creatures.
Albert Barnes: Notes on the Bible - 1834
36:1: Elihu also proceeded - Hebrew added - ויסף vayâ saph. Vulgate "addens;" Septuagint, Ηροσθεὶς Eerostheis - "adding, or proceeding." The Hebrew commentators remark that this word is used because this speech is "added" to the number which it might be supposed he would make. There had been "three" series of speeches, by Job and his friends, and in each one of them Job had spoken three times. Each one of the three friends had also spoken thrice, except Zophar, who failed to reply when it came to his turn. Elihu had also now made three speeches, and here he would naturally have closed, but it is remarked that he "added" this to the usual number.
Carl Friedrich Keil and Franz Delitzsch
36:1
1 Then Elihu continued and said:
2 Suffer me a little, and I will inform thee,
For there is something still to be said for Eloah.
3 I will fetch my knowledge from afar,
And to my Creator will I ascribe right.
4 For truly my words are not lies,
One perfect in knowledge stands before thee.
Elihu's preceding three speeches were introduced by ויּען; this fourth, in honour of the number three, is introduced only as a continuation of the others. Job is to wait yet a little while, for he still has (= עוד לּי), or: there still are, words in favour of Eloah; i.e., what may be said in vindication of God against Job's complaints and accusations is not yet exhausted. This appears to be the only instance of the Aramaic כּתּר being taken up as Hebr.; whereas הוּה, nunciare (Arab. wḥâ, I, IV), is a poetic Aramaism occurring even in Ps 19:3 (comp. on the construction Job 32:6); and זעיר (a diminutive form, after the manner of the Arab. zu‛air) belongs in Is 28:10, Is 28:13 to the popular language (of Jerusalem), but is here used poetically. The verb נשׂא, Job 36:3, is not to be understood according to נשׂא משׁל, but according to 3Kings 10:11; and למרחוק signifies, as also Job 39:29; Is 37:26, e longinquo, viz., out of the wide realm of history and nature. The expression נתן צדק follows the analogy of (עז) נתן כבוד. דּעה, Job 36:4, interchanges with the דּע which belongs exclusively to Elihu, since Elihu styles himself תּמים דּעות, as Job 37:16 God תּמים דּעים (comp. 1Kings 2:3, אל דּעות). תמים in this combination with דעות cannot be intended of purity of character; but as Elihu there attributes absolute perfection of knowledge in every direction to God, so here, in reference to the theodicy which he opposes to Job, he claims faultlessness and clearness of perception.
John Gill
36:1 Elihu also proceeded, and said. Or "added" (f) what follows to his former discourses; pausing a while to see whether Job would make any reply to what he had already said; but perceiving he had no inclination to do it, and having more upon his mind to deliver, went on with his discourse.
(f) "et addidit", Pagninus, Montanus, Cocceius, Mercerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
36:1 (Job 36:1-33)
Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Is 9:13; Jer 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.
36:236:2: Մնա՛ ինձ տակաւին սակաւիկ մի, զի ուսուցից քեզ զոր դու ո՛չ գիտես. զի տակաւին գոյ յիս բանք[9453]. [9453] ՚Ի բազումս պակասի. Քեզ. կամ՝ զքեզ, զոր դու ո՛չ գիտես. զի տակաւին գոն յիս։
2 «Ինձ դեռ մի փոքր բան է մնում, որ քեզ սովորեցնեմ այն, ինչ դու չգիտես, քանի որ մէջս դեռ ունեմ խօսքեր,
2 «Քիչ մը համբերէ ինծի ու ես քեզի յայտնեմ, Թէ Աստուծոյ համար ուրիշ խօսելիք ալ ունիմ։
Մնա ինձ տակաւին սակաւիկ մի, զի ուսուցից քեզ. զի տակաւին գոն յիս [354]բանք:

36:2: Մնա՛ ինձ տակաւին սակաւիկ մի, զի ուսուցից քեզ զոր դու ո՛չ գիտես. զի տակաւին գոյ յիս բանք[9453].
[9453] ՚Ի բազումս պակասի. Քեզ. կամ՝ զքեզ, զոր դու ո՛չ գիտես. զի տակաւին գոն յիս։
2 «Ինձ դեռ մի փոքր բան է մնում, որ քեզ սովորեցնեմ այն, ինչ դու չգիտես, քանի որ մէջս դեռ ունեմ խօսքեր,
2 «Քիչ մը համբերէ ինծի ու ես քեզի յայտնեմ, Թէ Աստուծոյ համար ուրիշ խօսելիք ալ ունիմ։
zohrab-1805▾ eastern-1994▾ western am▾
36:236:2 подожди меня немного, и я покажу тебе, что я имею еще что сказать за Бога.
36:2 μεῖνόν μενω stay; stand fast με με me μικρὸν μικρος little; small ἔτι ετι yet; still ἵνα ινα so; that διδάξω διδασκω teach σε σε.1 you ἔτι ετι yet; still γὰρ γαρ for ἐν εν in ἐμοί εμοι me ἐστιν ειμι be λέξις λεξις speaking; saying
36:2 כַּתַּר־ kattar- כתר surround לִ֣י lˈî לְ to זְ֭עֵיר ˈzʕêr זְעֵיר little וַ wa וְ and אֲחַוֶּ֑ךָּ ʔᵃḥawwˈekkā חוה make known כִּ֤י kˈî כִּי that עֹ֖וד ʕˌôḏ עֹוד duration לֶ le לְ to אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god מִלִּֽים׃ millˈîm מִלָּה word
36:2. sustine me paululum et indicabo tibi adhuc enim habeo quod pro Deo loquarSuffer me a little, and I will shew thee: for I have yet somewhat to speak in God's behalf.
36:2. Bear with me for a little while and I will show you; for I have still more to say in favor of God.
36:2. Suffer me a little, and I will shew thee that [I have] yet to speak on God’s behalf.
36:2. Bear with me for a little while and I will show you; for I have still more to say in favor of God.
36:2. Suffer me a little, and I will shew thee that [I have] yet to speak on God’s behalf.
36:2 Suffer me a little, and I will shew thee that [I have] yet to speak on God' s behalf:
36:2 подожди меня немного, и я покажу тебе, что я имею еще что сказать за Бога.
36:2
μεῖνόν μενω stay; stand fast
με με me
μικρὸν μικρος little; small
ἔτι ετι yet; still
ἵνα ινα so; that
διδάξω διδασκω teach
σε σε.1 you
ἔτι ετι yet; still
γὰρ γαρ for
ἐν εν in
ἐμοί εμοι me
ἐστιν ειμι be
λέξις λεξις speaking; saying
36:2
כַּתַּר־ kattar- כתר surround
לִ֣י lˈî לְ to
זְ֭עֵיר ˈzʕêr זְעֵיר little
וַ wa וְ and
אֲחַוֶּ֑ךָּ ʔᵃḥawwˈekkā חוה make known
כִּ֤י kˈî כִּי that
עֹ֖וד ʕˌôḏ עֹוד duration
לֶ le לְ to
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
מִלִּֽים׃ millˈîm מִלָּה word
36:2. sustine me paululum et indicabo tibi adhuc enim habeo quod pro Deo loquar
Suffer me a little, and I will shew thee: for I have yet somewhat to speak in God's behalf.
36:2. Bear with me for a little while and I will show you; for I have still more to say in favor of God.
36:2. Suffer me a little, and I will shew thee that [I have] yet to speak on God’s behalf.
36:2. Bear with me for a little while and I will show you; for I have still more to say in favor of God.
36:2. Suffer me a little, and I will shew thee that [I have] yet to speak on God’s behalf.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Молчание Иова дает Елиую повод обратиться к нему с просьбою о продлении его, так как он имеет сказать в защиту Бога еще нечто иное, более лучшее ранее им сказанного.
Adam Clarke: Commentary on the Bible - 1831
36:2: That I have yet to speak on God's behalf - I have other proofs to allege in behalf of God's justice and providence.
Albert Barnes: Notes on the Bible - 1834
36:2: Suffer me a little - Even beyond the regular order of speaking; or, allow me to go on though I have fully occupied my place in the "number" of speeches. Jarchi remarks that this verse is "Chaldaic," and it is worthy of observation that the principal words in it are not those ordinarily used in Hebrew to express the same thought, but are such as occur in the Chaldee. The word rendered "suffer" (כתר kâ thar) has here a signification which occurs only an Syriac and Chaldee. It properly means in Hebrew: to "surround," in a hostile sense; Jdg 20:43; Psa 22:12; then in the Hiphil to crown oneself. In Syriac and Chaldee, it means "to wait" - perhaps from the idea of going round and round - and this is the meaning here. He wished them not to remit their attention, but to have patience with what he would yet say.
And I will show thee that - Margin, "there are yet words for God." The Hebrew is, "And I will show you that there are yet words for God;" that is, that there were yet many. considerations which could be urged in vindication of his government. The idea of Elihu is not so much that "he" had much to say, as that in fact there was much that "could be" said for him. He regarded his character and government as having been attacked, and he believed that there were ample considerations which could be urged in its defense. The word which is here rendered "I will show thee" (אחוך 'achâ vekā), is also Chaldee in its signification. It is from חוה châ vâ h (Chaldee) not used in the Qal, but it occurs in other forms in the Chaldee portion of the Scriptures; see Dan 2:11, Dan 2:16, Dan 2:24, Dan 2:27. The use of these Chaldee words is somewhat remarkable, and perhaps may throw some light on the question about the time and place of the composition of the book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:2: Suffer: Job 21:3, Job 33:31-33; Heb 13:22
I have yet to speak: etc. Heb. there are yet words for God, Job 13:7, Job 13:8, Job 33:6; Exo 4:16; Jer 15:19; Eze 2:7; Co2 5:20
Job 36:3
John Gill
36:2 Suffer me a little,.... Bear with me a little longer, and allow me to say a few words more. I have but little more to say, and it will take but a little time to say it in; thus, proposing brevity, he hoped to be heard with patience, since he should not long trespass upon it. The word used has the signification of a crown; but not to be understood in the sense of surrounding, as a crown surrounds the head, as some, who interpret it, stand about me, surround me, in order to hear; for this cannot with propriety be said to a single person; but rather in the sense of doing honour, as Aben Ezra; and so the meaning may be, do me the honour of giving; me thy presence a little longer, and hearing me out patiently;
and I will show thee: make things clear, manifest, and plain to thee: clearness of expression, with brevity, recommends a discourse. Something may be here supplied; for a greater stop is here to be made than in our version, as either "my opinion", as in Job 32:10; his sentiment concerning God and his righteousness in his dealings with the sons of men; or "truth", as Ben Gersom; truth in general, plain naked truth, without any colouring, just as it is, cordially, sincerely, in love, and by clear manifestations of it; and particularly the truth of the righteousness of God in all his ways and works. He proposed to make it clear to him that God did all things well and right, and to lay before him in the plainest manner what were the ends God had in view in dealing thus with Job, and what was his duty to do in his present circumstances;
that I have yet to speak in God's behalf: or "for I have yet to speak" (g), &c. Elihu had said much for God already, in vindication of his sovereignty, purity, holiness, and justice, and he had yet more to say; out of the abundance of his heart his mouth spake for God; he set out with this, that he was full of matter, and wanted to vent himself, that he might be eased, Job 32:18; and he had vented much, but he had yet more to deliver; and since it was not for himself, in his own behalf, nor of any other but God, he hoped he should be heard: it may be rendered, "for yet God has words" (h), to put into my mouth, and speak by me; signifying, that he had spoken by him already, and had still more to say by him; and since it was not so much he that spoke, as God that spoke in him and by him, it might be expected he would be heard.
(g) "quia", Pagninus, Montanus; "nam", Junius & Tremellius, Piscator. (h) "adhue Deo sermones", Montanus; "habit enim Deus adhue quod dicet", Castalio; so some in Michaelis.
36:336:3: առեալ ՚ի հեռաստանէ զհանճար իմ։ Արդեամբք զիրաւունս իմ խօսեցայց
3 որ միտքս ընկալել է հեռուից-հեռու:
3 Գիտութիւնս հեռուէն պիտի առնեմ Ու արդարութիւնը Ստեղծողիս ընծայեմ։
առեալ ի հեռաստանէ զհանճար [355]իմ:

36:3: առեալ ՚ի հեռաստանէ զհանճար իմ։ Արդեամբք զիրաւունս իմ խօսեցայց
3 որ միտքս ընկալել է հեռուից-հեռու:
3 Գիտութիւնս հեռուէն պիտի առնեմ Ու արդարութիւնը Ստեղծողիս ընծայեմ։
zohrab-1805▾ eastern-1994▾ western am▾
36:336:3 Начну мои рассуждения издалека и воздам Создателю моему справедливость,
36:3 ἀναλαβὼν αναλαμβανω take up; take along τὴν ο the ἐπιστήμην επιστημη of me; mine μακρὰν μακραν far away ἔργοις εργον work δέ δε though; while μου μου of me; mine δίκαια δικαιος right; just ἐρῶ ερεω.1 state; mentioned
36:3 אֶשָּׂ֣א ʔeśśˈā נשׂא lift דֵ֭עִי ˈḏēʕî דֵּעַ knowledge לְ lᵊ לְ to מֵ mē מִן from רָחֹ֑וק rāḥˈôq רָחֹוק remote וְ֝ ˈw וְ and לְ lᵊ לְ to פֹעֲלִ֗י fōʕᵃlˈî פעל make אֶֽתֵּֽן־ ʔˈettˈēn- נתן give צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
36:3. repetam scientiam meam a principio et operatorem meum probabo iustumI will repeat my knowledge from the beginning, and I will prove my Maker just.
36:3. I will review my knowledge from the beginning, and I will prove my Maker to be just.
36:3. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
36:3. I will review my knowledge from the beginning, and I will prove my Maker to be just.
36:3. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
36:3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker:
36:3 Начну мои рассуждения издалека и воздам Создателю моему справедливость,
36:3
ἀναλαβὼν αναλαμβανω take up; take along
τὴν ο the
ἐπιστήμην επιστημη of me; mine
μακρὰν μακραν far away
ἔργοις εργον work
δέ δε though; while
μου μου of me; mine
δίκαια δικαιος right; just
ἐρῶ ερεω.1 state; mentioned
36:3
אֶשָּׂ֣א ʔeśśˈā נשׂא lift
דֵ֭עִי ˈḏēʕî דֵּעַ knowledge
לְ lᵊ לְ to
מֵ מִן from
רָחֹ֑וק rāḥˈôq רָחֹוק remote
וְ֝ ˈw וְ and
לְ lᵊ לְ to
פֹעֲלִ֗י fōʕᵃlˈî פעל make
אֶֽתֵּֽן־ ʔˈettˈēn- נתן give
צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
36:3. repetam scientiam meam a principio et operatorem meum probabo iustum
I will repeat my knowledge from the beginning, and I will prove my Maker just.
36:3. I will review my knowledge from the beginning, and I will prove my Maker to be just.
36:3. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
36:3. I will review my knowledge from the beginning, and I will prove my Maker to be just.
36:3. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
3-4. Новые рассуждения Елиуя заимствуются из отдаленной области, - из действий Творца в истории человечества и природе ("издалека" = евр. "лемерахок", ср. XXXIX:29; Ис XXXVII:26) и, отличаясь безусловною справедливостью, всецело соответствуют своему назначению оправдать Бога.
Adam Clarke: Commentary on the Bible - 1831
36:3: I will fetch my knowledge from afar - למרחוק lemerachok, "from the distant place," meaning probably both remote antiquity and heaven; see below. I will show thee that all antiquity and experience are on my side. I can bring proofs from the remotest ages and from the most distant countries to demonstrate that God is infinitely Wise, and can do nothing foolish or erroneous; that he is infinitely Powerful, and can bring all the purposes of his wisdom to effect; that he is infinitely Good, and can will nothing, and can do nothing that is not good in itself, and well calculated to do good to his creatures. And I shall show that his operations in the heavens and on the earth prove and demonstrate the whole.
And will ascribe righteousness to my Maker - By proving the above points, the righteous conduct of God, and his gracious government of the world, will be fully established. That Elihu brings his knowledge from afar - from every part of the creation, as well as from the Divine nature - is evident from the end of the chapter.
1. The omnipotence of God; - God is great.
2. The eternity of God - We know him not, the number of his years cannot be found out,
3. From the economy of God in the atmosphere, in dews, rain, vapor, and the irrigation of the earth; - He maketh small the drops, etc.,
4. In the thunder and lightning, by which he performs such wonders in the atmosphere, and executes such judgments in the world; - Also who can understand the noise of his tabernacle? He spreadeth his light upon it. He judgeth the people, etc.,33.
Albert Barnes: Notes on the Bible - 1834
36:3: I will fetch my knowledge from afar - What I say shall not be mere commonplace. It shall be the result of reflection on subjects that lie out of the ordinary range of thought. The idea is, that he did not mean to go over the ground that had been already trodden, or to suggest such reflections as would occur to anyone, but that he meant to bring his illustrations from abstruser matters, and from things that had escaped their attention. He in fact appeals to the various operations of nature - the rain, the dew, the light, the instincts of the animal creation, the vicissitudes of the seasons, the laws of heat and cold, and shows that all these prove that God is inscrutably wise and gloriously great.
And will ascribe righteousness to my Maker - That is, I will show that these things to which I now appeal, "prove" that he is righteous, and is worthy of universal confidence. Perhaps, also, he means to contrast the result of his reflections with those of Job. He regarded him as having charged his Maker with injustice and wrong. Elihu says that it was a fixed principle with him to ascribe righteousness to God, and that he believed it could be fully sustained by an appeal to his works. Man should "presume" that his Maker is good, and wise, and just; he should be "willing" to find that he is so; he should "expect" that the result of the profoundest investigation of his ways and works will prove that he is so - and in such an investigation he will never be disappointed. A man is in no good frame of mind, and is not likely to be led to any good result in his investigations, when he "begins" his inquiries by believing that his Maker is unjust, and who "prosecutes" them with the hope and expectation that he will find him to be so. Yet do people never do this?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:3: fetch: Job 28:12, Job 28:13, Job 28:20-24, Job 32:8; Pro 2:4, Pro 2:5; Mat 2:1, Mat 2:2, Mat 12:42; Act 8:27-40; Rom 10:6-8; Jam 1:5, Jam 1:17, Jam 3:17
ascribe: Job 32:2, Job 34:5, Job 34:10-12; Deu 32:4; Psa 11:7, Psa 145:17; Jer 12:1; Dan 9:7, Dan 9:14; Rom 3:25, Rom 3:26, Rom 9:14; Rev 15:3
Job 36:4
Geneva 1599
36:3 I will fetch (a) my knowledge from afar, and will ascribe righteousness to my Maker.
(a) He shows that when we speak of God, we must lift our spirits higher than our natural sense is able to reach.
John Gill
36:3 I will fetch my knowledge from afar,.... Not from himself; for it is but a small share of knowledge that a man gets of himself, or attains to by the light of nature, and especially concerning God and divine things; but from others, either from persons that lived in former ages, and in foreign countries; it being usual for men desirous of acquiring knowledge to travel into distant parts for it; and such were generally much esteemed of, and the knowledge they professed to have got and published; as the queen of Sheba came from the further parts of the earth to hear and learn the wisdom of Solomon, 3Kings 10:1, or rather the sense is, he would fetch the knowledge he should now communicate concerning God from God himself, from the nature and perfections of God, who, and his knowledge, are high as heaven; and from the works of God, which are far above men; or should treat of things deep and sublime, and not common; though perhaps it is best of all to read the words, "I will bring forth knowledge concerning", or "with respect to him that is afar off" (i); that is, God, who is in the highest heavens, and inhabits the high and holy place; a God both at hand and afar off; with which agrees what follows; though some interpret it of lifting it up, and causing it to be heard afar off so some, as Aben Ezra;
and will ascribe righteousness to my Maker: God is the Maker of all men; Elihu considered him as his Maker with gratitude, while many have no regard of him, Job 35:10; and therefore thought himself obliged to speak for him, and on his behalf; and particularly in vindication of his righteousness; assert this to be an essential attribute and perfection of his nature; own, acknowledge, publish, and declare it; give him the glory of it, and demonstrate that he is righteous in all his ways and works; and clear him from all imputation of unrighteousness.
(i) "ei, vel de eo qui est longinquus"; so Aben Ezra, Bar Tzemach.
John Wesley
36:3 Afar - From remote times, and places, and things. I will not confine my discourse to thy particular case, but wilt justify God by declaring his great and glorious works of creation and providence both in the heaven and in the earth, and the manner of his dealing with men in other parts and ages of the world. Ascribe - I will clear and maintain this truth, that God is righteous in all his ways.
Robert Jamieson, A. R. Fausset and David Brown
36:3 from afar--not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness--whereas Job ascribed unrighteousness (Job 34:10, Job 34:12). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [BARNES].
36:436:4: ճշմարտութեամբ, եւ ո՛չ անիրաւ բանս տարապարտուց իմացեալ[9454]։ [9454] Ոմանք. Եւ ո՛չ անիրաւութեամբ տարապարտուց իմա՛՛։
4 Արդարօրէն ասելու եմ ճշմարիտ բաներ եւ ոչ թէ լսուած անիրական ու դատարկ խօսքեր:
4 Իրաւցնէ իմ խօսքերս սուտ չեն։Գիտութեամբ կատարեալ մէկը քու քովդ է։
Արդեամբք զիրաւունս իմ խօսեցայց ճշմարտութեամբ, եւ ոչ անիրաւ բանս տարապարտուց իմացեալ:

36:4: ճշմարտութեամբ, եւ ո՛չ անիրաւ բանս տարապարտուց իմացեալ[9454]։
[9454] Ոմանք. Եւ ո՛չ անիրաւութեամբ տարապարտուց իմա՛՛։
4 Արդարօրէն ասելու եմ ճշմարիտ բաներ եւ ոչ թէ լսուած անիրական ու դատարկ խօսքեր:
4 Իրաւցնէ իմ խօսքերս սուտ չեն։Գիտութեամբ կատարեալ մէկը քու քովդ է։
zohrab-1805▾ eastern-1994▾ western am▾
36:436:4 потому что слова мои точно не ложь: пред тобою совершенный в познаниях.
36:4 ἐπ᾿ επι in; on ἀληθείας αληθεια truth καὶ και and; even οὐκ ου not ἄδικα αδικος injurious; unjust ῥήματα ρημα statement; phrase ἀδίκως αδικως injuriously; unjustly συνίεις συνιημι comprehend
36:4 כִּֽי־ kˈî- כִּי that אָ֭מְנָם ˈʔomnām אָמְנָם really לֹא־ lō- לֹא not שֶׁ֣קֶר šˈeqer שֶׁקֶר lie מִלָּ֑י millˈāy מִלָּה word תְּמִ֖ים tᵊmˌîm תָּמִים complete דֵּעֹ֣ות dēʕˈôṯ דֵּעָה knowledge עִמָּֽךְ׃ ʕimmˈāḵ עִם with
36:4. vere enim absque mendacio sermones mei et perfecta scientia probabitur tibiFor indeed my words are without a lie, and perfect knowledge shall be proved to thee.
36:4. For truly my words are without any falsehood and perfect knowledge will be proven to you.
36:4. For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee.
36:4. For truly my words are without any falsehood and perfect knowledge will be proven to you.
36:4. For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee.
36:4 For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee:
36:4 потому что слова мои точно не ложь: пред тобою совершенный в познаниях.
36:4
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
καὶ και and; even
οὐκ ου not
ἄδικα αδικος injurious; unjust
ῥήματα ρημα statement; phrase
ἀδίκως αδικως injuriously; unjustly
συνίεις συνιημι comprehend
36:4
כִּֽי־ kˈî- כִּי that
אָ֭מְנָם ˈʔomnām אָמְנָם really
לֹא־ lō- לֹא not
שֶׁ֣קֶר šˈeqer שֶׁקֶר lie
מִלָּ֑י millˈāy מִלָּה word
תְּמִ֖ים tᵊmˌîm תָּמִים complete
דֵּעֹ֣ות dēʕˈôṯ דֵּעָה knowledge
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
36:4. vere enim absque mendacio sermones mei et perfecta scientia probabitur tibi
For indeed my words are without a lie, and perfect knowledge shall be proved to thee.
36:4. For truly my words are without any falsehood and perfect knowledge will be proven to you.
36:4. For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee.
36:4. For truly my words are without any falsehood and perfect knowledge will be proven to you.
36:4. For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:4: My words shall not be false - My words shall be truth without falsity.
He that is perfect in knowledge is with thee - "The perfection of knowledge is with thee." Thou art a sensible, well-informed man, and will be able to judge of what I say.
Albert Barnes: Notes on the Bible - 1834
36:4: For truly my words shall not be false - This is designed to conciliate attention. It is a professed purpose to state nothing but truth. Even in order to vindicate the ways of God he would state nothing but what would bear the most rigid examination. Job had charged on his friends a purpose "to speak wickedly for God;" to make use of unsound arguments in vindicating his cause, (see the notes at -8), and Elihu now says that "he" will make use of no such reasoning, but that all that he says shall be founded in strict truth.
He that is perfect in knowledge is with thee - This refers undoubtedly to Elihu himself, and is a claim to a clear understanding of the subject. He did not doubt that he was right, and that he had some views which were worthy of their attention. The main idea is, that he was of "sound" knowledge; that his views were not sophistical and captious; that they were founded in truth, and were worthy, therefore. of their profound attention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:4: my: Job 13:4, Job 13:7, Job 21:27, Job 21:34, Job 22:6-30; Pro 8:7, Pro 8:8; Co2 2:17
perfect: Job 37:16; Luk 1:3; Act 24:22; Co1 14:20 *marg. Col 4:12; Ti2 3:16, Ti2 3:17
in: Psa 49:3; Pro 22:20, Pro 22:21
Job 36:5
Geneva 1599
36:4 For truly my words [shall] not [be] false: he that is (b) perfect in knowledge [is] with thee.
(b) You will perceive that I am a faithful instructor, and that I speak to you in the name of God.
John Gill
36:4 For truly my words shall not be false,.... But strictly true; he would take the utmost care to say nothing but the truth, with the greatest impartiality and sincerity, so that what was said might be depended upon; truth spoken briefly, clearly, and on so important a subject as the righteousness of God, deserved attention;
he that is perfect in knowledge is with thee; meaning either God, whose knowledge is perfect, who knows all persons and things; knows himself, his nature, persons, and perfections; his thoughts, counsels, and purposes; all his creatures, angels and men; the hearts of all men, their thoughts, words, and works; he, the omniscient and omnipresent God was with Job, from whose presence there is no fleeing; and therefore it became him to be careful of his thoughts, words, and actions; that he did not entertain any unbecoming thoughts of God, and say anything unworthy of him, or do anything that tended to his dishonour; since he was present with him, and nothing could escape his notice: or else Elihu means himself; suggesting, that he who undertook to speak for God and plead his cause, and clear him from the charge of unrighteousness, was no novice, but one that thoroughly understood the point in hand; and though no man is perfect in knowledge in an absolute sense, yet may be in comparison of others; or however may be upright and sincere in his knowledge; which sense the word used often has; and so it may signify, that as he was a sincere searcher after knowledge, and had through divine goodness attained to a competent share of it, even of sound and not superficial knowledge, he should be honest and upright in the communication of it; and this he might choose to observe the more, to excite the attention of Job to what he had to say; though it may be the truest reading of the words is, "perfect knowledge" or "perfection of knowledge is with thee" (k), that is, in his own apprehension, so Jarchi; and may be understood either ironically, or rather really, insinuating that Job was a man of such consummate wisdom and knowledge, that he would easily see the force of his reasonings, and the justness of them, and acquiesce in them; and having thus prefaced his discourse, he next enters upon his subject.
(k) "scientiae perfectae tecum"; so some in Bar Tzemach.
John Wesley
36:4 He, &c. - Thou hast to do with a God of perfect knowledge, by whom all thy words and actions are weighed.
Robert Jamieson, A. R. Fausset and David Brown
36:4 I will not "speak wickedly for God," as the friends (Job 13:4, Job 13:7-8) --that is, vindicate God by unsound arguments.
he that is perfect, &c.--Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 21:34).
36:536:5: ※ Գիտեա՛ զի Տէր ո՛չ մերժէ զանմեղն։ Հզօ՛ր է զօրութեամբ։
5 Իմացի՛ր, որ Տէրը չի մերժում անմեղին. հզօր է իր զօրութեամբ.
5 Ահա Աստուած հզօր է, բայց մէ՛կը չ’արհամարհեր, Անիկա հզօր է իր սրտին զօրութիւնովը։
Գիտեա զի Տէր ոչ մերժէ զանմեղն. հզօր է զօրութեամբ:

36:5: ※ Գիտեա՛ զի Տէր ո՛չ մերժէ զանմեղն։ Հզօ՛ր է զօրութեամբ։
5 Իմացի՛ր, որ Տէրը չի մերժում անմեղին. հզօր է իր զօրութեամբ.
5 Ահա Աստուած հզօր է, բայց մէ՛կը չ’արհամարհեր, Անիկա հզօր է իր սրտին զօրութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
36:536:5 Вот, Бог могуществен и не презирает сильного крепостью сердца;
36:5 γίγνωσκε γινωσκω know δὲ δε though; while ὅτι οτι since; that ὁ ο the κύριος κυριος lord; master οὐ ου not μὴ μη not ἀποποιήσηται αποποιεω the ἄκακον ακακος blameless δυνατὸς δυνατος possible; able ἰσχύι ισχυς force καρδίας καρδια heart
36:5 הֶן־ hen- הֵן behold אֵ֣ל ʔˈēl אֵל god כַּ֭בִּיר ˈkabbîr כַּבִּיר great וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִמְאָ֑ס yimʔˈās מאס retract כַּ֝בִּ֗יר ˈkabbˈîr כַּבִּיר great כֹּ֣חַֽ kˈōₐḥ כֹּחַ strength לֵֽב׃ lˈēv לֵב heart
36:5. Deus potentes non abicit cum et ipse sit potensGod doth not cast away the mighty, whereas he himself also is mighty.
36:5. God does not abandon the powerful, for he himself is also powerful.
36:5. Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom.
36:5. God does not abandon the powerful, for he himself is also powerful.
36:5. Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom.
36:5 Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom:
36:5 Вот, Бог могуществен и не презирает сильного крепостью сердца;
36:5
γίγνωσκε γινωσκω know
δὲ δε though; while
ὅτι οτι since; that
ο the
κύριος κυριος lord; master
οὐ ου not
μὴ μη not
ἀποποιήσηται αποποιεω the
ἄκακον ακακος blameless
δυνατὸς δυνατος possible; able
ἰσχύι ισχυς force
καρδίας καρδια heart
36:5
הֶן־ hen- הֵן behold
אֵ֣ל ʔˈēl אֵל god
כַּ֭בִּיר ˈkabbîr כַּבִּיר great
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִמְאָ֑ס yimʔˈās מאס retract
כַּ֝בִּ֗יר ˈkabbˈîr כַּבִּיר great
כֹּ֣חַֽ kˈōₐḥ כֹּחַ strength
לֵֽב׃ lˈēv לֵב heart
36:5. Deus potentes non abicit cum et ipse sit potens
God doth not cast away the mighty, whereas he himself also is mighty.
36:5. God does not abandon the powerful, for he himself is also powerful.
36:5. Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom.
36:5. God does not abandon the powerful, for he himself is also powerful.
36:5. Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
5. В буквальном переводе с еврейского данный стих должен читаться так: "Бог могуществен и не презирает никого. Он могуществен силою сердца". Принимая во внимание заявление Иова, что божественное всемогущество переходит в произвол, нарушающий требования правды (IX:4-12), Елиуй утверждает, что при всем своем всемогуществе Бог не попирает ничьих прав, - "не презирает никого". Причина и объяснение этого в том, что Его могущество - чисто духовное: "Он могуществен силою сердца", т. е. разума. В силу этого он обладает способностью различить правду от несправедливости и водворить повсюду мудрый порядок (ср. XII:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom. 6 He preserveth not the life of the wicked: but giveth right to the poor. 7 He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted. 8 And if they be bound in fetters, and be holden in cords of affliction; 9 Then he showeth them their work, and their transgressions that they have exceeded. 10 He openeth also their ear to discipline, and commandeth that they return from iniquity. 11 If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures. 12 But if they obey not, they shall perish by the sword, and they shall die without knowledge. 13 But the hypocrites in heart heap up wrath: they cry not when he bindeth them. 14 They die in youth, and their life is among the unclean.
Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,
I. He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, v. 5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No," says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.
II. He gives no countenance to the greatest, if they be bad (v. 6): He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, ch. xxi. 7. "No," says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath," Rom. ii. 5.
III. He is always ready to right those that are any way injured, and to plead their cause (v. 6): He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.
IV. He takes a particular care for the protection of his good subjects, v. 7. He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.
1. Sometimes he prefers good people to places of trust and honour (v. 7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.
2. If at any time he bring them into affliction, it is for the good of their souls, v. 8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe, (1.) The distress supposed (v. 8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe, (2.) The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us:-- [1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, v. 10. Whom God chastens he teaches (Ps. xciv. 12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Hos. xiv. 8.
3. If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (v. 11): If they obey and serve him,--if they comply with his design and serve his purpose in these dispensations,--if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then,--if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him,--then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God, (1.) We have the promise of outward prosperity, the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good; and who would desire them any further? (2.) We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?
4. If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (v. 12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, 2 Chron. xxviii. 22; Jer. vi. 29, 30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.
Adam Clarke: Commentary on the Bible - 1831
36:5: God is mighty and despiseth not any - He reproaches no man for his want of knowledge. If any man lack wisdom, he may come to God, who giveth liberally, and upbraideth not. I prefer this to the passive sense, will not be despised.
He is mighty - Literally, "He is mighty in strength of heart;" he can never be terrified nor alarmed.
Albert Barnes: Notes on the Bible - 1834
36:5: Behold, God is Mighty - This is the first consideration which Elihu urges, and the purpose seems to be to affirm that God is so great that he has no occasion to modify his treatment of any class of people from a reference to himself. He is wholly independent of all, and can therefore be impartial in his dealings. If it were otherwise; if he were dependent upon human beings for any share of his happiness, he might be tempted to show special favor to the great and to the rich; to spare the mighty who are wicked, though he cut off the poor. But he has no such inducement, as he is wholly independent; and it is to be presumed, therefore, that he treats all impartially; see the notes at -8.
And despiseth not any - None who are poor and humble. He does not pass them by with cold neglect because they are poor and power. less, and turn his attention to the great and mighty because he is dependent on them.
He is mighty in wisdom - Margin, "heart." The word "heart" in Hebrew is often used to denote the intellectual powers; and the idea here is, that God has perfect wisdom in the management of his affairs. He is acquainted with all the circumstances of his creatures, and passes by none from a defect of knowledge, or frown a lack of wisdom to know how to adopt his dealings to their condition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:5: despiseth: Job 10:3, Job 31:13; Psa 22:24, Psa 138:6
mighty: Job 9:14, Job 9:19, Job 12:13-16, Job 26:12-14, Job 37:23; Psa 99:4, Psa 147:5; Jer 10:12, Jer 32:19; Co1 1:24-28
wisdom: Heb. heart
Job 36:6
Carl Friedrich Keil and Franz Delitzsch
36:5
5 Behold, God is mighty, and yet doth not act scornfully,
Mighty in power of understanding.
6 He preserveth not the life of the ungodly,
And to the afflicted He giveth right.
7 He withdraweth not His eyes from the righteous,
But with kings on the throne
He establisheth them for ever, and they are exalted.
The obj. that must be mentally supplied to ימאס ולא is, as in Job 42:6, to be derived from the connection. The idea of the verb is, as in Job 8:20 : He is exalted, without however looking down disdainfully (non despicit) from His height, or more definitely: without setting Himself above the justice due to even the meanest of His creatures - great in power of heart (comp. Job 34:33 אנשׁי לבב, Arab. ûlû-l-elbâb), i.e., understanding (νοῦς πνεῦμα), to see through right and wrong everywhere and altogether. Job 36:6, Job 36:7 describe how His rule among men evinces this not merely outward but spiritual superiority coupled with condescension to the lowly. The notion of the object, ואת־מלכים לכּסּא (as Is 9:11 the subject), becomes the more distinctly prominent by virtue of the fut. consec. which follows like a conclusion, and takes it up again. Ewald thinks this explanation contrary to the accents and the structure of the sentence itself; but it is perfectly consistent with the former, and indisputably syntactic (Ges. 129, 2, b, and Ew. himself, 344, b). Ps 9:5, comp. Ps 132:12, Is 47:1, shows how לכסא is intended (He causes them to sit upon the throne). Job 5:11; 1Kings 2:8; Ps 113:7. are parallel passages.
Geneva 1599
36:5 Behold, God [is] mighty, and despiseth not [any: he is] (c) mighty in strength [and] wisdom.
(c) Strong and constant, and of understanding: for these are the gifts of God, and he loves them in man: but as much as God punished Job now, it is a sign that these are not in him.
John Gill
36:5 Behold, God is mighty,.... This is a clear plain truth, easy to be discerned, and worthy of notice, and therefore introduced with a "behold"; that God is mighty, the most mighty, the Almighty, as appears from his works of nature and providence; making all things out of nothing, upholding them by the word of his power, and governing and overruling all things in the world, and doing in it whatever he pleases: and from the works of redemption and grace; ransoming his people out of the hands of them that are stronger than they; converting them by the power of his grace; assisting them to do all they do in a spiritual way; supporting them under all their troubles; protecting and defending them from all their enemies; supplying all their wants, and preserving them safe to his kingdom and glory;
and despises not any; not the meanest of his creatures, clothing the grass of the field, feeding the fowls of the air, and preserving man and beast; and particularly he despises not any of the sons of men: not the mighty through fear of them, nor envy at them, whose power and grandeur are from him, which he gives and can take away at his pleasure; nor the mean and miserable the poor and the afflicted, to whom he has a merciful regard; much less the innocent and harmless, as the Septuagint; or the just and righteous man, as the Targum: he does not despise his own people, whom he has loved and chosen, redeemed and called; nor any, as Aben Ezra observes, without a cause; for though there are some whose image he will despise, it is because of their own sins and transgressions; and since, therefore, though he is mighty, yet despises not any of his creatures, he cannot do any unrighteous thing; he does not and cannot use or abuse his power to the in jury of any of his creatures;
he is mighty in strength and wisdom, as there is a pleonasm, a redundancy in the expression, "mighty in strength", it denotes the abundance of his strength, that he is exceeding strong, superlatively and all expression so; and also strong in wisdom, his strength is tempered with wisdom, so that he cannot employ it to any bad purpose, or be guilty of any unrighteousness. Some men have strength, but not wisdom to make a right use of it; but God abounds as much in wisdom as in strength; he is the only wise and the all wise God, and therefore can do no injustice; and thus Elihu, as he promised, ascribes righteousness to his almighty Maker.
John Wesley
36:5 Despiseth - His greatness doth not make him (as it doth men) despise, or oppress the meanest. Wisdom - His strength is guided by wisdom, and therefore cannot do any thing unbecoming God, or unjust to his creatures.
Robert Jamieson, A. R. Fausset and David Brown
36:5 Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation (Job 35:14).
36:636:6: ՚Ի սիրտ ամպարշտի ո՛չ կենդանացուսցէ. եւ իրաւունս տացէ աղքատի[9455]։ [9455] Բազումք. Զսիրտ. կամ՝ զի զսիրտ ամպարշտի ո՛չ։
6 ամբարշտի կեանքը չի խնայելու եւ պաշտպանելու է աղքատի իրաւունքը:
6 Անիկա ամբարիշտը չ’ապրեցներ Ու նեղեալներուն իրաւունք կ’ընէ.
Զսիրտ ամպարշտի`` ոչ կենդանացուսցէ. եւ իրաւունս տացէ աղքատի:

36:6: ՚Ի սիրտ ամպարշտի ո՛չ կենդանացուսցէ. եւ իրաւունս տացէ աղքատի[9455]։
[9455] Բազումք. Զսիրտ. կամ՝ զի զսիրտ ամպարշտի ո՛չ։
6 ամբարշտի կեանքը չի խնայելու եւ պաշտպանելու է աղքատի իրաւունքը:
6 Անիկա ամբարիշտը չ’ապրեցներ Ու նեղեալներուն իրաւունք կ’ընէ.
zohrab-1805▾ eastern-1994▾ western am▾
36:636:6 Он не поддерживает нечестивых и воздает должное угнетенным;
36:6 ἀσεβῆ ασεβης irreverent οὐ ου not μὴ μη not ζωοποιήσει ζωοποιεω make alive; life-maker καὶ και and; even κρίμα κριμα judgment πτωχῶν πτωχος bankrupt; beggarly δώσει διδωμι give; deposit
36:6 לֹא־ lō- לֹא not יְחַיֶּ֥ה yᵊḥayyˌeh חיה be alive רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וּ û וְ and מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice עֲנִיִּ֣ים ʕᵃniyyˈîm עָנִי humble יִתֵּֽן׃ yittˈēn נתן give
36:6. sed non salvat impios et iudicium pauperibus tribuitBut he saveth not the wicked, and he giveth judgment to the poor.
36:6. But he does not save the impious, though he grants judgment to the poor.
36:6. He preserveth not the life of the wicked: but giveth right to the poor.
36:6. But he does not save the impious, though he grants judgment to the poor.
36:6. He preserveth not the life of the wicked: but giveth right to the poor.
36:6 He preserveth not the life of the wicked: but giveth right to the poor:
36:6 Он не поддерживает нечестивых и воздает должное угнетенным;
36:6
ἀσεβῆ ασεβης irreverent
οὐ ου not
μὴ μη not
ζωοποιήσει ζωοποιεω make alive; life-maker
καὶ και and; even
κρίμα κριμα judgment
πτωχῶν πτωχος bankrupt; beggarly
δώσει διδωμι give; deposit
36:6
לֹא־ lō- לֹא not
יְחַיֶּ֥ה yᵊḥayyˌeh חיה be alive
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וּ û וְ and
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
עֲנִיִּ֣ים ʕᵃniyyˈîm עָנִי humble
יִתֵּֽן׃ yittˈēn נתן give
36:6. sed non salvat impios et iudicium pauperibus tribuit
But he saveth not the wicked, and he giveth judgment to the poor.
36:6. But he does not save the impious, though he grants judgment to the poor.
36:6. He preserveth not the life of the wicked: but giveth right to the poor.
36:6. But he does not save the impious, though he grants judgment to the poor.
36:6. He preserveth not the life of the wicked: but giveth right to the poor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
6-15. Примеры беспристрастного правосудия из истории человечества.

6-7. Обладая полнотою духовных сил, Бог и среди людей поддерживает духовное совершенство: не допускает торжества зла (ст. 6; ср. XXXIV:19) и охраняет добро, - "не отвращает очей" ("праведников посаждает на престол" ср. 1: Цар II:8; Пс СXII:7-8; СXXXI:12).
Adam Clarke: Commentary on the Bible - 1831
36:6: He preserveth not the life - He will not give life to the wicked; all such forfeit life by their transgressions.
But giveth right - Justice will he give to the afflicted or humble, עניים aniyim.
Albert Barnes: Notes on the Bible - 1834
36:6: He preserveth not the life of the wicked - Elihu here maintains substantially the same sentiment which the three friends of Job had done, that the dealings of God in this life are in accordance with character, and that strict justice is thus maintained.
But giveth right to the poor - Margin, "or afflicted." The Hebrew word often refers to the afflicted, to the humble, or the lowly; and the reference here is to the "lower classes" of society. The idea is, that God deals justly with them, and does not overlook them because they are so poor and feeble that they cannot contribute anything to him. In this sentiment Elihu was undoubtedly right, though, like the three friends of Job, he seems to have adopted the principle that the dealings of God here are according to the "characters" of people. He had some views in advance of theirs. He saw that affliction is designed for "discipline" Job 33; that God is willing to show mercy to the sufferer on repentance; that he is not dependent upon human beings, and that his dealings "cannot" be graduated by any reference to what he would receive or suffer from people; but still he clung to the idea that the dealings of God here are a proof of the character of the afflicted. What was mysterious about it he resolved into sovereignty, and showed that man "ought" to be submissive to God, and to "believe" that he was qualified to govern. He lacked the views which Christianity has furnished, that the inequalities that appear in the divine dealings here will be made clear in the retributions of another world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:6: preserveth: Job 21:7-9, Job 21:30; Psa 55:23; Jer 12:1, Jer 12:2; Pe2 2:9
giveth: Job 29:12-17; Psa 9:12, Psa 10:14, Psa 10:15, Psa 72:4, Psa 72:12-14, Psa 82:1-4; Pro 22:22, Pro 22:23; Isa 11:4
poor: or, afflicted, Exo 22:22-24; Psa 140:12
Job 36:7
Geneva 1599
36:6 He (d) preserveth not the life of the wicked: but giveth right to the poor.
(d) Therefore he will not preserve the wicked, but to the humble and afflicted heart he will show grace.
John Gill
36:6 He preserveth not the life of the wicked,.... He makes a difference between wicked and righteous men, which shows him to be a holy and righteous God; though he preserves the life of all men so long as they live, yet not in the same way; he preserves the lives of wicked men in the common course of his providence, but not in a special way and manner, as he does the lives of the righteous, which are dear and precious to him; nor does he preserve to any great length such as are notorious sinners, who are guilty of capital crimes, as murder, &c. their lives are shortened, and they do not live out half their days: or he does not quicken them, bestow his spiritual favour upon them, in which only is life; and though they will be quickened and raised at the last day, as well as the righteous, yet not to the resurrection of life, but to the resurrection of damnation;
but giveth right to the poor; pleads their cause and rights their wrongs, administers justice to them, especially to the poor in spirit, who hunger and thirst after righteousness; to these he gives freely the righteousness of his son, which only denominates persons truly righteous: of whom in Job 36:7.
John Wesley
36:6 But - He will certainly in his time deliver his oppressed ones.
Robert Jamieson, A. R. Fausset and David Brown
36:6 right . . . poor--He espouses the cause of the afflicted.
36:736:7: ※ Ո՛չ արկցէ զաչս իւր յարդարոյ. եւ որ գտանի առաջի նորա՝ ընդ թագաւո՛րս է յաթոռ. եւ նստուսցէ զնոսա ՚ի սպառ՝ եւ բարձրասցին[9456]։ [9456] ՚Ի բազումս պակասի. Եւ որ գտանի առաջի նորա ընդ թա՛՛։
7 Իր աչքը չի դարձնելու արդարից, եւ ով որ իր առաջ գտնուի՝ թագաւորների հետ գահի վրայ է լինելու. նրանց հաստատապէս նստեցնելու է, եւ նրանք բարձրանալու են:
7 Արդարներուն վրայէն աչքերը չի վերցներ Ու զանոնք թագաւորներուն հետ աթոռի վրայ կը դնէ։Զանոնք յաւիտեան կը նստեցնէ ու կը բարձրանան։
Ոչ արկցէ զաչս իւր յարդարոյ. եւ [356]որ գտանի առաջի նորա` ընդ թագաւորս է յաթոռ``, եւ նստուսցէ զնոսա ի սպառ` եւ բարձրասցին:

36:7: ※ Ո՛չ արկցէ զաչս իւր յարդարոյ. եւ որ գտանի առաջի նորա՝ ընդ թագաւո՛րս է յաթոռ. եւ նստուսցէ զնոսա ՚ի սպառ՝ եւ բարձրասցին[9456]։
[9456] ՚Ի բազումս պակասի. Եւ որ գտանի առաջի նորա ընդ թա՛՛։
7 Իր աչքը չի դարձնելու արդարից, եւ ով որ իր առաջ գտնուի՝ թագաւորների հետ գահի վրայ է լինելու. նրանց հաստատապէս նստեցնելու է, եւ նրանք բարձրանալու են:
7 Արդարներուն վրայէն աչքերը չի վերցներ Ու զանոնք թագաւորներուն հետ աթոռի վրայ կը դնէ։Զանոնք յաւիտեան կը նստեցնէ ու կը բարձրանան։
zohrab-1805▾ eastern-1994▾ western am▾
36:736:7 Он не отвращает очей Своих от праведников, но с царями навсегда посаждает их на престоле, и они возвышаются.
36:7 οὐκ ου not ἀφελεῖ αφαιρεω take away ἀπὸ απο from; away δικαίου δικαιος right; just ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him καὶ και and; even μετὰ μετα with; amid βασιλέων βασιλευς monarch; king εἰς εις into; for θρόνον θρονος throne καὶ και and; even καθιεῖ καθιζω sit down; seat αὐτοὺς αυτος he; him εἰς εις into; for νεῖκος νεικος and; even ὑψωθήσονται υψοω elevate; lift up
36:7 לֹֽא־ lˈō- לֹא not יִגְרַ֥ע yiḡrˌaʕ גרע clip מִ mi מִן from צַּדִּ֗יק ṣṣaddˈîq צַדִּיק just עֵ֫ינָ֥יו ʕˈênˌāʸw עַיִן eye וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with מְלָכִ֥ים mᵊlāḵˌîm מֶלֶךְ king לַ la לְ to † הַ the כִּסֵּ֑א kkissˈē כִּסֵּא seat וַ wa וְ and יֹּשִׁיבֵ֥ם yyōšîvˌēm ישׁב sit לָ֝ ˈlā לְ to נֶ֗צַח nˈeṣaḥ נֵצַח glory וַ wa וְ and יִּגְבָּֽהוּ׃ yyiḡbˈāhû גָּבַהּ be high
36:7. non aufert a iusto oculos suos et reges in solio conlocat in perpetuum et illi erigunturHe will not take away his eyes from the just, and he placeth kings on the throne for ever, and they are exalted.
36:7. He will not take his eyes away from the just, and he continually establishes kings on their throne, and they are exalted.
36:7. He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.
36:7. He will not take his eyes away from the just, and he continually establishes kings on their throne, and they are exalted.
36:7. He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.
36:7 He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted:
36:7 Он не отвращает очей Своих от праведников, но с царями навсегда посаждает их на престоле, и они возвышаются.
36:7
οὐκ ου not
ἀφελεῖ αφαιρεω take away
ἀπὸ απο from; away
δικαίου δικαιος right; just
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
βασιλέων βασιλευς monarch; king
εἰς εις into; for
θρόνον θρονος throne
καὶ και and; even
καθιεῖ καθιζω sit down; seat
αὐτοὺς αυτος he; him
εἰς εις into; for
νεῖκος νεικος and; even
ὑψωθήσονται υψοω elevate; lift up
36:7
לֹֽא־ lˈō- לֹא not
יִגְרַ֥ע yiḡrˌaʕ גרע clip
מִ mi מִן from
צַּדִּ֗יק ṣṣaddˈîq צַדִּיק just
עֵ֫ינָ֥יו ʕˈênˌāʸw עַיִן eye
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
מְלָכִ֥ים mᵊlāḵˌîm מֶלֶךְ king
לַ la לְ to
הַ the
כִּסֵּ֑א kkissˈē כִּסֵּא seat
וַ wa וְ and
יֹּשִׁיבֵ֥ם yyōšîvˌēm ישׁב sit
לָ֝ ˈlā לְ to
נֶ֗צַח nˈeṣaḥ נֵצַח glory
וַ wa וְ and
יִּגְבָּֽהוּ׃ yyiḡbˈāhû גָּבַהּ be high
36:7. non aufert a iusto oculos suos et reges in solio conlocat in perpetuum et illi eriguntur
He will not take away his eyes from the just, and he placeth kings on the throne for ever, and they are exalted.
36:7. He will not take his eyes away from the just, and he continually establishes kings on their throne, and they are exalted.
36:7. He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.
36:7. He will not take his eyes away from the just, and he continually establishes kings on their throne, and they are exalted.
36:7. He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.
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Adam Clarke: Commentary on the Bible - 1831
36:7: He withdraweth not his eyes - Exactly similar to those words of David, Psa 34:15 : "The eyes of the Lord are upon the righteous."
But with kings are they on the throne - I think the words should be read thus: - "But with kings upon the throne shall he place them; and they shall be exalted for ever." The word וישיבם vaiyeshibem, he will establish or place them, should be added to the first clause, as I have done; and then the sense becomes much clearer. Instead of לנצח fo da lanetsach, forever, perhaps to victory would be a better sense: "But with kings upon the throne will he place them; and they shall be exalted or triumph to victory." This is precisely the same idea, and conveyed in nearly the same words, as that of our Lord: - "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne;" Rev 3:21. "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory," etc.; Rev 1:5, Rev 1:6.
Albert Barnes: Notes on the Bible - 1834
36:7: He withdraweth not his eyes from the righteous - That is, he constantly observes them, whether they are in the more elevated or humble ranks of life. Even though he afflicts them, his eye is upon them, and he does not forsake them. It will be remembered that one of the difficulties to be accounted for was, that they who professed to be righteous are subjected to severe trials. The friends of Job had maintained that such a fact was in itself proof that they who professed to be pious were not so, but were hypocrites. Job had verged to the other extreme, and had said that it looked as if God had forsaken those that loved him, and that there was no advantage in being righteous; notes, . Elihu takes a middle ground, and says that neither was the correct opinion. It is true, he says, that the righteous are afflicted, but they are not forsaken. The eye of God is still upon them, and he watches over them, whether on the throne or in dungeons, in order "to bring good results" out of their trials.
But with kings are they on the throne - That is, if the righteous are in the state of the highest earthly honor and prosperity, God is with them, and is their protector and friend. The same thing Elihu, in the following verses, says is true respecting the righteous, when they are in the most down-trodden and depressed condition.
Yea, he doth establish them for ever - The meaning of this is, that they are regarded by God with favor. When righteous kings "are" thus prospered, and have a permanent and peaceful reign, it is God who gives this prosperity to them. They are under his watchful eye, and his protecting hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:7: withdraw, Ch2 16:9; Psa 33:18, Psa 34:15; Zep 3:17; Pe1 3:12
with: Job 1:3, Job 42:12; Gen 23:6, Gen 41:40; Sa1 2:8; Est 10:3; Psa 78:70-72, Psa 113:7, Psa 113:8
he doth: Sa2 7:13-16; Psa 112:7-10; Th2 3:3
Job 36:8
Geneva 1599
36:7 He withdraweth not his eyes from the righteous: but with (e) kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.
(e) He prefers the godly to honour.
John Gill
36:7 He withdraweth not his eyes from the righteous,.... His eyes of providence are upon them to supply their temporal wants, and to protect and defend them from their enemies, and they are never off of them; his eyes of love, grace, and mercy, are upon them; he always viewed them as righteous in his Son, and through his righteousness imputed; and looked upon them with delight and pleasure, and always so views them; they are engraven on his heart and on his hands, and are ever before him, and in his sight: and his eyes are upon them from the beginning of the year to the end of it, yea, from one eternity to another; these were set upon them from everlasting, and are upon them in time; at the time of their conversion to quicken them, and call them by his grace; and afterwards they continue upon them under all their afflictions, temptations, and desertions, and ever will remain on them; they will never be withdrawn, nothing can separate them from the love of God;
but with kings are they on the throne; that is, either the eyes of the Lord are with them, even with righteous kings, as the Targum; to guide and direct them in the affairs of government, and to protect and preserve them from the designs of evil men: or the righteous are with kings on the throne, or are the favourites of kings that are on thrones; are admitted into their presence, and are highly esteemed by them, and have honour conferred on them, even to be the next to them in the throne and kingdom, as Joseph and Daniel, Gen 41:41, or rather, the righteous are equal to kings on the throne; they are so accounted of by the Lord as kings; they are made by him kings and priests, and are regarded by him as such; they have the power, and riches, and honour of kings; they have a kingdom of grace bestowed on them now, and a kingdom of glory they are entitled to hereafter; and shall reign with Christ on earth a thousand years, and in the ultimate glory to all eternity, Rev_ 20:6;
yea, he doth establish them for ever; as righteous persons in their righteousness, which is an everlasting one; so that they shall never come into condemnation: they are established in the love of God, in the covenant of grace, in the hands of Christ, and in a state of grace now, and shall be in a stable permanent state of happiness to all eternity;
and they are exalted: now, being raised as beggars from the dung hill to sit among princes, even among the princes of God's people; and they will be exalted hereafter, and sit at Christ's right hand, and be introduced into his kingdom, where they will be set down with him in his throne, and reign with him for ever and ever, Rev_ 22:5.
John Wesley
36:7 He - Never ceases to care for and watch over them. Exalted - They continue to be exalted; they are not cast down from their dignity, as the wicked commonly are.
Robert Jamieson, A. R. Fausset and David Brown
36:7 (1Pet 3:12). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings (1Kings 2:8; Ps 113:7-8). True of believers in the highest sense, already in part (1Pet 2:9; Rev_ 1:6); hereafter fully (Rev_ 5:10; Job 22:5).
and they are--that they may be.
36:836:8: ※ Եւ չարք կապեալք ձեռակապօք՝ վարակեսցին տոռամբք տնանկութեան[9457]։ [9457] Ոմանք. Եւ կապեալք ձեռակապօք վարեսցին տոռամբք տնանկութեամբ։ Ուր Ոսկան. ձեռնակապօք վարեսցին։
8 Իսկ չարերը, ձեռնակապերով կաշկանդուած, թշուառութեան պարաններով են կապկպուելու:
8 Անոնք եթէ շղթաներով կապուելով Թշուառութեան կապերուն մէջ բռնուին,
[357]Եւ չարք`` կապեալք ձեռակապօք` վարակեսցին տոռամբք տնանկութեան:

36:8: ※ Եւ չարք կապեալք ձեռակապօք՝ վարակեսցին տոռամբք տնանկութեան[9457]։
[9457] Ոմանք. Եւ կապեալք ձեռակապօք վարեսցին տոռամբք տնանկութեամբ։ Ուր Ոսկան. ձեռնակապօք վարեսցին։
8 Իսկ չարերը, ձեռնակապերով կաշկանդուած, թշուառութեան պարաններով են կապկպուելու:
8 Անոնք եթէ շղթաներով կապուելով Թշուառութեան կապերուն մէջ բռնուին,
zohrab-1805▾ eastern-1994▾ western am▾
36:836:8 Если же они окованы цепями и содержатся в узах бедствия,
36:8 καὶ και and; even εἰ ει if; whether πεπεδημένοι πεδαω in χειροπέδαις χειροπεδη block up / in; confine ἐν εν in σχοινίοις σχοινιον cord πενίας πενια poverty; need
36:8 וְ wᵊ וְ and אִם־ ʔim- אִם if אֲסוּרִ֥ים ʔᵃsûrˌîm אסר bind בַּ ba בְּ in † הַ the זִּקִּ֑ים zziqqˈîm זִקִּים fetters יִ֝לָּכְד֗וּן ˈyillāḵᵊḏˈûn לכד seize בְּ bᵊ בְּ in חַבְלֵי־ ḥavlê- חֶבֶל cord עֹֽנִי׃ ʕˈōnî עֳנִי poverty
36:8. et si fuerint in catenis et vinciantur funibus paupertatisAnd if they shall be in chains, and be bound with the cords of poverty:
36:8. And, if they are in captivity, or are bound with the chains of poverty,
36:8. And if [they be] bound in fetters, [and] be holden in cords of affliction;
36:8. And, if they are in captivity, or are bound with the chains of poverty,
36:8. And if [they be] bound in fetters, [and] be holden in cords of affliction;
36:8 And if [they be] bound in fetters, [and] be holden in cords of affliction:
36:8 Если же они окованы цепями и содержатся в узах бедствия,
36:8
καὶ και and; even
εἰ ει if; whether
πεπεδημένοι πεδαω in
χειροπέδαις χειροπεδη block up / in; confine
ἐν εν in
σχοινίοις σχοινιον cord
πενίας πενια poverty; need
36:8
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֲסוּרִ֥ים ʔᵃsûrˌîm אסר bind
בַּ ba בְּ in
הַ the
זִּקִּ֑ים zziqqˈîm זִקִּים fetters
יִ֝לָּכְד֗וּן ˈyillāḵᵊḏˈûn לכד seize
בְּ bᵊ בְּ in
חַבְלֵי־ ḥavlê- חֶבֶל cord
עֹֽנִי׃ ʕˈōnî עֳנִי poverty
36:8. et si fuerint in catenis et vinciantur funibus paupertatis
And if they shall be in chains, and be bound with the cords of poverty:
36:8. And, if they are in captivity, or are bound with the chains of poverty,
36:8. And if [they be] bound in fetters, [and] be holden in cords of affliction;
36:8. And, if they are in captivity, or are bound with the chains of poverty,
36:8. And if [they be] bound in fetters, [and] be holden in cords of affliction;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. Не нарушается Божественное Правосудие и страданиями праведников, будут ли это цепи в буквальном смысле, - превращение прежних царей в узников, или же всякого рода бедствия ("узы бедствий" - ср XIII:27; Ис XXVIII:22, Пс CVI:10: и д. ). Они вызываются впадением праведников в грех, несмотря на божественные предостережения ("потому что умножились", буквально: "потому что они поступали гордо" ср. Иез XXXIII:13, 18), и направляются к исправлению, - просветлению рассудка и совести ("открывает ухо", ср. XXXIII:10) и укреплению воли ("отстали от нечестия", евр. "овен" = ничтожество, грех слабости; ср. XIII:10; 1: Ин I:9).
Adam Clarke: Commentary on the Bible - 1831
36:8: And if they be bound in fetters - These are means which God uses, not of punishment, but of correction.
Albert Barnes: Notes on the Bible - 1834
36:8: And if they be bound in fetters - That is, if the righteous are thrown into prison, and are subjected to oppressions and trials, or if they are chained down, as it were, on a bed of pain, or crushed by heavy calamities, the eye of God is still upon them. Their sufferings should not be regarded either as proof that they are hypocrites, or that God is regardless of them, and is indifferent whether people are good or evil. The true solution of the difficulty was, that God was then accomplishing purposes of discipline, and that happy results would follow if they would receive affliction in a proper manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:8: if: Job 13:27, Job 19:6, Job 33:18, Job 33:19; Psa 18:5, Psa 107:10, Psa 116:3; Lam 3:9
cords: Pro 5:22
Job 36:9
Carl Friedrich Keil and Franz Delitzsch
36:8
8 And if they are bound with chains,
Holden in cords of affliction:
9 Then He declareth to them their doing
And their transgressions, that they have been vainglorious;
10 Then He openeth their ear to warning,
And commandeth them to turn from iniquity.
The subj. is in no case the רשׁעים (Hahn), but the צדיקים, or those who are as susceptible to discipline as it is needful to them, just as in Ps 107, which in general presents many instances for an extensive comparison with the speeches of Elihu. The chains, Job 36:8, are meant literally, and the bands, Job 36:8, figuratively; the Psalmist couples both in אסירי עני וברזל, Ps 107:10. The conclusion begins with Job 36:9, and is repeated in another application, Job 36:10. פּעל in the sense of maleficium, as Arab. fa‛alat, recalls מעשׂה, facinus, Job 33:17. כּי, Job 36:9, as in Job 36:10, an objective quod. It is not translated, however, quod invaluerint (Rosenm.), which is opposed to the most natural sense of the Hithpa., but according to Job 15:25 : quod sese extulerint. מוּסר, παιδεία, disciplina, interchanges here with the more rare מסר used in Job 33:16; there we have already also met with the phrase גּלה אזן, to uncover the ear, i.e., to open. אמר כּי corresponds to the Arab. amara an (bi-an), to command that. The fundamental thought of Elihu here once again comes unmistakeably to view: the sufferings of the righteous are well-meant chastisements, which are to wean them from the sins into which through carnal security they have fallen - a warning from God to penitence, designed to work their good.
John Gill
36:8 And if they be bound in fetters,.... Not the wicked, as the Targum, but the righteous spoken of in Job 36:7, with which this is closely connected; and this is not to be understood of righteous kings on the throne in particular, or their special favourites, but of the righteous in general; and not in a literal sense, of their bonds and imprisonment for religion and righteousness sake, which is sometimes their lot; but in a figurative sense, of afflictions, as chastenings and corrections for sin, as appears by the next clause; and the design is to obviate an objection, and to show that the eye of God is upon them, and his heart towards them; and they are not the less objects of his love and delight, of his value and esteem, care and protection, though they are afflicted by him, and, as it may seem, used with some severity; seeing he has gracious ends and designs in all this, which are suggested in the following verses;
and be holden in cords of affliction; righteous men are not exempt from afflictions; the afflictions of the righteous are many, according to divine appointment, the covenant of grace, the declaration of God, the constant experience of good men, it being the way in which they are all led, and must enter into the kingdom; and the metaphor here used shows that afflictions are sometimes heavy upon them, like fetters and chains, and those made heavy by the hand of God pressing them sore, Lam 3:7; no affliction is joyous, but grievous and heavy in itself; it is indeed comparatively light when viewed with the weight of glory; and God can make a heavy affliction light with his presence, and the discoveries of his love; but they are heavy to the flesh, as Job felt his to be, Job 6:2; and, like fetters and cords, they cannot free themselves from them, or loose them, until it is the pleasure of God to take them off; and moreover by these they are sometimes held and restrained from going into more or greater sins, which is one use of them: as they are with afflictions hedged about that they cannot come out, any more than a person bound fast in a prison; so they are hedged up with thorns that they cannot go out after their lovers, Lam 3:7, Hos 2:6. Some render the phrase, "cords of poverty" (l); it is oftentimes the case of righteous persons to be poor, and to be sadly hampered with poverty, and out of which, by all that they can do, cannot extricate themselves; and sometimes they fall into it, and are held in it, after they have enjoyed much worldly prosperity, which was the case of Job. Mr. Broughton renders it, cords of anguish; and indeed the word for "cords" is used of the pains of a woman in travail, who has then great anguish and trouble; and anguish on various accounts lays hold on the righteous, and they are holden thereby, and cannot relieve themselves, Ps 119:143; and yet this is all in mercy, and to answer some good ends and purposes, as follow.
(l) "funibus paupertatis", Mercerus, Drusius; "funibus inopiae", Cocceius.
John Wesley
36:8 If - Through the vicissitude of worldly affairs, they are brought from their throne into a prison, as sometimes hath been done.
Robert Jamieson, A. R. Fausset and David Brown
36:8 If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
36:936:9: ※ Եւ պատմեսցէ նոցա զգործս նոցա, եւ զյանցանս նոցա՝ թէ զօրացան։
9 Նրանց յայտնելու է իրենց արարքները, նաեւ յանցանքները, որ սաստկացել են:
9 Այն ատեն անոնց կը յայտնէ իրենց գործերը Ու իրենց յանցանքներուն շատնալը։
պատմեսցէ նոցա զգործս նոցա, եւ զյանցանս նոցա թէ զօրացան:

36:9: ※ Եւ պատմեսցէ նոցա զգործս նոցա, եւ զյանցանս նոցա՝ թէ զօրացան։
9 Նրանց յայտնելու է իրենց արարքները, նաեւ յանցանքները, որ սաստկացել են:
9 Այն ատեն անոնց կը յայտնէ իրենց գործերը Ու իրենց յանցանքներուն շատնալը։
zohrab-1805▾ eastern-1994▾ western am▾
36:936:9 то Он указывает им на дела их и на беззакония их, потому что умножились,
36:9 καὶ και and; even ἀναγγελεῖ αναγγελλω announce αὐτοῖς αυτος he; him τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him καὶ και and; even τὰ ο the παραπτώματα παραπτωμα lapse; setback αὐτῶν αυτος he; him ὅτι οτι since; that ἰσχύσουσιν ισχυω have means; have force
36:9 וַ wa וְ and יַּגֵּ֣ד yyaggˈēḏ נגד report לָהֶ֣ם lāhˈem לְ to פָּעֳלָ֑ם poʕᵒlˈām פֹּעַל doing וּ֝ ˈû וְ and פִשְׁעֵיהֶ֗ם fišʕêhˈem פֶּשַׁע rebellion כִּ֣י kˈî כִּי that יִתְגַּבָּֽרוּ׃ yiṯgabbˈārû גבר be superior
36:9. indicabit eis opera eorum et scelera eorum quia violenti fuerintHe shall shew them their works, and their wicked deeds, because they have been violent.
36:9. he will reveal to them their works, as well as their sinfulness, in that they were violent.
36:9. Then he sheweth them their work, and their transgressions that they have exceeded.
36:9. he will reveal to them their works, as well as their sinfulness, in that they were violent.
36:9. Then he sheweth them their work, and their transgressions that they have exceeded.
36:9 Then he sheweth them their work, and their transgressions that they have exceeded:
36:9 то Он указывает им на дела их и на беззакония их, потому что умножились,
36:9
καὶ και and; even
ἀναγγελεῖ αναγγελλω announce
αὐτοῖς αυτος he; him
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
παραπτώματα παραπτωμα lapse; setback
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἰσχύσουσιν ισχυω have means; have force
36:9
וַ wa וְ and
יַּגֵּ֣ד yyaggˈēḏ נגד report
לָהֶ֣ם lāhˈem לְ to
פָּעֳלָ֑ם poʕᵒlˈām פֹּעַל doing
וּ֝ ˈû וְ and
פִשְׁעֵיהֶ֗ם fišʕêhˈem פֶּשַׁע rebellion
כִּ֣י kˈî כִּי that
יִתְגַּבָּֽרוּ׃ yiṯgabbˈārû גבר be superior
36:9. indicabit eis opera eorum et scelera eorum quia violenti fuerint
He shall shew them their works, and their wicked deeds, because they have been violent.
36:9. he will reveal to them their works, as well as their sinfulness, in that they were violent.
36:9. Then he sheweth them their work, and their transgressions that they have exceeded.
36:9. he will reveal to them their works, as well as their sinfulness, in that they were violent.
36:9. Then he sheweth them their work, and their transgressions that they have exceeded.
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Adam Clarke: Commentary on the Bible - 1831
36:9: He showeth them their work - He shows them the exceeding sinfulness of sin.
That they have exceeded - יתגברו yithgabbaru, "that they have strengthened themselves," and did not trust in the living God; and therefore they would not help themselves when trouble came.
Albert Barnes: Notes on the Bible - 1834
36:9: Then he showeth them their work - What their lives have been. This he does either by a messenger sent to them , or by their own reflections , or by the influences of his Spirit leading them to a proper Rev_iew of their lives. The object of their affliction, Elihu says, is to bring them to see what their conduct has been, and to reform what has been amiss. It should not be interpreted either as proof that the afflicted are eminently wicked, as the friends of Job maintained, or as furnishing an occasion for severe reflections on the divine government, such as Job had indulged in. It is all consistent with an equitable and kind administration; with the belief that the afflicted have true piety - though they have wandered and erred; and with the conviction that God is dealing with them in mercy, and not in the severity of wrath. They need only recal the errors of their lives; humble themselves, and exercise true repentance, and they would find afflictions to be among even their richest blessings.
Transgressions that they have exceeded - Or, rather, "he shows them their transgressions that they have been very great"; that they have made themselves great, mighty, strong - יתגברוּ yitgâ barû. The idea is, that their transgressions had been allowed to accumulate, or to become strong, until it was necessary to interpose in this manner, and check them by severe affliction. All this was consistent, however, with the belief that the sufferer was truly pious and might find favor if he would repent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:9: he: Job 10:2; Deu 4:21, Deu 4:22; Ch2 33:11-13; Psa 94:12, Psa 119:67, Psa 119:71; Lam 3:39, Lam 3:40; Luk 15:17-19; Co1 11:32
their: Psa 5:10; Isa 59:12; Eze 18:28-31; Rom 5:20; Ti1 1:15
Job 36:10
Geneva 1599
36:9 Then he sheweth them their (f) work, and their transgressions that they have exceeded.
(f) He will move their hearts to feel their sins that they may come to him by repentance as he did Manasseh.
John Gill
36:9 Then he showeth them their work,.... Either what they ought to do, so the Tigurine version; and which they have not done, their sins of omission; when they have been negligent either of the duty of prayer in private and public, or of attendance on the ordinances of the house of God; then he sends an affliction, and by it, as in a glass, presents to their view the omissions they have been guilty of: or else the work which they have done, and should not have done, their sins of commission: sin is a work at which some toil and labour, and weary themselves to commit; it is a work of the flesh; and so it is in good men; it is a man's own work, and which he can work of himself; to have a will, and to do good works, is owing to God working in his people, and it is through him strengthening them they do them; but sin fill works are their own act and deed, though tempted to them by others, and which they are able to do of their own freewill and power. Now God, in the glass of affliction, holds forth to view the sinful actions of good men, and brings them to their remembrance which they had forgotten; as the cases of Joseph's brethren, David, and others, prove: the Lord shows them that they have done such actions, and shows them the evil of them, how exceeding sinful they are; and humbles them under a sense of them, and brings them to repentance for them, and the acknowledgment of them; which sense is confirmed by the next clause, which explains what this their work is,
and their transgressions that they have exceeded. Sin is a transgression of the law, 1Jn 3:4; every sin, greater or lesser, is, and even righteous persons are guilty of many; for there is not a just man that sinneth not; and these exceed the bounds set by the righteous law of God, and many of them are sadly aggravated by the light and knowledge, grace and mercy, such have been favoured with; and some of them, they are suffered to fall into, are exceeding great and exceeding sinful; such as those of David, Peter, and others; all which they are made to see, bewail, and weep over, when God by afflictions brings them to a sense of them. Or "when" or "because they have prevailed" (m); or begin to prevail: as soon as ever indwelling sin begins to be prevalent, the Lord is pleased to take measures to nip it in the bud, by sending a sharp and severe affliction; or when it has prevailed greatly, as sometimes it does, so that good is hindered from being done, and much evil is committed, then the soul is so much under the power of it, as to be carried captive with it; see Rom 7:23. Or "because they are become proud", or "behaved themselves proudly" (n); and therefore he afflicts them to humble them, and drive pride from them.
(m) "quum invalescunt", Mercerus; "quum invaluerunt", Munster, Piscator; so Drusius, Panginus, Bolducius. (n) "Quia superbierunt", Tigurine version; so Cocceius, Michaelis, Schultens.
John Wesley
36:9 Work - Their evil works, by these afflictions he brings them to a sight of their sins. Exceeded - That they have greatly sinned by abusing their power and prosperity; which even good men are too prone to do.
Robert Jamieson, A. R. Fausset and David Brown
36:9 work--transgression.
that . . . exceeded--"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.
36:1036:10: ※ Եւ արդարոյն լուիցէ, եւ ասասցէ՝ զի դարձցին յանիրաւութենէ[9458]։ [9458] Ոմանք. Այլ արդարոյն լուիցէ. եւ ասաց զի։
10 Լսելու է արդարին ու ասելու է, որ յետ կանգնեն անիրաւութիւնից:
10 Նաեւ անոնց ականջը կը բանայ, Որպէս զի խրատ ընդունին Եւ անոնց կը պատուիրէ, որ անօրէնութենէ դառնան։
Եւ [358]արդարոյն լուիցէ``, եւ ասասցէ` զի դարձցին յանիրաւութենէ:

36:10: ※ Եւ արդարոյն լուիցէ, եւ ասասցէ՝ զի դարձցին յանիրաւութենէ[9458]։
[9458] Ոմանք. Այլ արդարոյն լուիցէ. եւ ասաց զի։
10 Լսելու է արդարին ու ասելու է, որ յետ կանգնեն անիրաւութիւնից:
10 Նաեւ անոնց ականջը կը բանայ, Որպէս զի խրատ ընդունին Եւ անոնց կը պատուիրէ, որ անօրէնութենէ դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
36:1036:10 и открывает их ухо для вразумления и говорит им, чтоб они отстали от нечестия.
36:10 ἀλλὰ αλλα but τοῦ ο the δικαίου δικαιος right; just εἰσακούσεται εισακουω heed; listen to καὶ και and; even εἶπεν επω say; speak ὅτι οτι since; that ἐπιστραφήσονται επιστρεφω turn around; return ἐξ εκ from; out of ἀδικίας αδικια injury; injustice
36:10 וַ wa וְ and יִּ֣גֶל yyˈiḡel גלה uncover אָ֭זְנָם ˈʔoznām אֹזֶן ear לַ la לְ to † הַ the מּוּסָ֑ר mmûsˈār מוּסָר chastening וַ֝ ˈwa וְ and יֹּ֗אמֶר yyˈōmer אמר say כִּֽי־ kˈî- כִּי that יְשֻׁב֥וּן yᵊšuvˌûn שׁוב return מֵ mē מִן from אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
36:10. revelabit quoque aurem eorum ut corripiat et loquetur ut revertantur ab iniquitateHe also shall open their ear, to correct them: and shall speak, that they may return from iniquity.
36:10. Likewise, he will open their ears to his correction, and he will speak to them, so that they may return from iniquity.
36:10. He openeth also their ear to discipline, and commandeth that they return from iniquity.
36:10. Likewise, he will open their ears to his correction, and he will speak to them, so that they may return from iniquity.
36:10. He openeth also their ear to discipline, and commandeth that they return from iniquity.
36:10 He openeth also their ear to discipline, and commandeth that they return from iniquity:
36:10 и открывает их ухо для вразумления и говорит им, чтоб они отстали от нечестия.
36:10
ἀλλὰ αλλα but
τοῦ ο the
δικαίου δικαιος right; just
εἰσακούσεται εισακουω heed; listen to
καὶ και and; even
εἶπεν επω say; speak
ὅτι οτι since; that
ἐπιστραφήσονται επιστρεφω turn around; return
ἐξ εκ from; out of
ἀδικίας αδικια injury; injustice
36:10
וַ wa וְ and
יִּ֣גֶל yyˈiḡel גלה uncover
אָ֭זְנָם ˈʔoznām אֹזֶן ear
לַ la לְ to
הַ the
מּוּסָ֑ר mmûsˈār מוּסָר chastening
וַ֝ ˈwa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
כִּֽי־ kˈî- כִּי that
יְשֻׁב֥וּן yᵊšuvˌûn שׁוב return
מֵ מִן from
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
36:10. revelabit quoque aurem eorum ut corripiat et loquetur ut revertantur ab iniquitate
He also shall open their ear, to correct them: and shall speak, that they may return from iniquity.
36:10. Likewise, he will open their ears to his correction, and he will speak to them, so that they may return from iniquity.
36:10. He openeth also their ear to discipline, and commandeth that they return from iniquity.
36:10. Likewise, he will open their ears to his correction, and he will speak to them, so that they may return from iniquity.
36:10. He openeth also their ear to discipline, and commandeth that they return from iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
36:10: He openeth also their ear - He gives them to understand the reason why they are thus corrected, and commands them to return from those iniquities which have induced him to visit them with afflictions and distresses.
Albert Barnes: Notes on the Bible - 1834
36:10: He openeth also their ear to discipline - To teaching; or he makes them willing to learn the lessons which their afflictions are designed to teach; coral). See the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:10: openeth: Job 36:15, Job 33:16-23; Psa 40:6; Isa 48:8, Isa 48:17, Isa 50:5; Act 16:14
commandeth: Pro 1:22, Pro 1:23, Pro 8:4, Pro 8:5, Pro 9:4-6; Isa 1:16-20, Isa 55:6, Isa 55:7; Jer 4:3, Jer 4:4, Jer 7:3-7; Eze 18:30, Eze 18:31; Hos 14:1; Mat 3:8; Act 3:19, Act 17:30; Jam 4:8
Job 36:11
John Gill
36:10 He openeth also their ear to discipline,.... Or "to correction" (o); to the rod of correction; to hear the voice of it and him that has appointed it; its reproving voice for sin, its directing voice to duty, and its commanding voice to return from iniquity, as in the next clause. Or "to instruction" (p); God's corrections of his people being instructions to them, whereby they learn more of their duty, and of the rich experiences of grace; their faith, hope, love, and patience, are tried and increased hereby; and more of the love of God, of his care and faithfulness, of his covenant, of his gracious presence, and communion with God, what it is; and even of the doctrines of the everlasting Gospel: sometimes more is learned by an affliction than by a sermon. Now in order to hearken hereunto, to the voice of God in an affliction, the ear must be opened; which is first done in conversion by the mighty power of God: but sometimes good men fall asleep, and are inattentive to divine things; and this is one way God takes to awaken them, to arouse their attention; he speaks to them out of a whirlwind; he sends some terrible startling affliction, which fetches them out of their slumber, and so their ears are opened to hear what he says in it: at the noise of his waterspouts, and his billows one after another rolling over them, they are awakened to a sense of their sin and duty, Ps 42:7;
and commandeth that they return from iniquity; repent of their sin, turn from it and forsake it: such a strong voice has an affliction in it, when sanctified and attended with the spirit and power of God; then it effectually teaches men to deny ungodliness and worldly lusts, as the word of God, the Gospel of the grace of God does, when accompanied with the same; as there is a commanding voice in the one, so there is in the other; and happy it is when such ends as these are answered by afflictions.
(o) "ad correptionem", Montanus; "ad correctionem", Beza, Michaelis, Schultens. (p) "Ad eruditionem", Cocceius.
John Wesley
36:10 Openeth - He inclines them to hearken to what God speaks by the rod.
Robert Jamieson, A. R. Fausset and David Brown
36:10 (Job 33:16-18, Job 33:23).
36:1136:11: ※ Եթէ լուիցեն՝ եւ ծառայեսցեն նմա, կատարեսցե՛ն զաւուրս իւրեանց ՚ի բարութեան, եւ զամս իւրեանց ՚ի վայելչութիւնս[9459]։ [9459] Ոմանք. Իւրեանց ՚ի բարութիւնս։
11 Եթէ լսեն ու իրեն ծառայեն, իրենց օրերը բարիքների մէջ են աւարտելու, տարիները՝ շքեղութեան մէջ:
11 Եթէ անոնք հնազանդելով՝ անոր ծառայութիւն ընեն, Իրենց օրերը բարութիւնով եւ տարիները ուրախութիւնով պիտի անցընեն։
Եթէ լուիցեն եւ ծառայեսցեն նմա, կատարեսցեն զաւուրս իւրեանց ի բարութիւնս, եւ զամս իւրեանց ի վայելչութիւնս:

36:11: ※ Եթէ լուիցեն՝ եւ ծառայեսցեն նմա, կատարեսցե՛ն զաւուրս իւրեանց ՚ի բարութեան, եւ զամս իւրեանց ՚ի վայելչութիւնս[9459]։
[9459] Ոմանք. Իւրեանց ՚ի բարութիւնս։
11 Եթէ լսեն ու իրեն ծառայեն, իրենց օրերը բարիքների մէջ են աւարտելու, տարիները՝ շքեղութեան մէջ:
11 Եթէ անոնք հնազանդելով՝ անոր ծառայութիւն ընեն, Իրենց օրերը բարութիւնով եւ տարիները ուրախութիւնով պիտի անցընեն։
zohrab-1805▾ eastern-1994▾ western am▾
36:1136:11 Если послушают и будут служить Ему, то проведут дни свои в благополучии и лета свои в радости;
36:11 ἐὰν εαν and if; unless ἀκούσωσιν ακουω hear καὶ και and; even δουλεύσωσιν δουλευω give allegiance; subject συντελέσουσιν συντελεω consummate; finish τὰς ο the ἡμέρας ημερα day αὐτῶν αυτος he; him ἐν εν in ἀγαθοῖς αγαθος good καὶ και and; even τὰ ο the ἔτη ετος year αὐτῶν αυτος he; him ἐν εν in εὐπρεπείαις ευπρεπεια beauty
36:11 אִֽם־ ʔˈim- אִם if יִשְׁמְע֗וּ yišmᵊʕˈû שׁמע hear וְֽ wᵊˈ וְ and יַ֫עֲבֹ֥דוּ yˈaʕᵃvˌōḏû עבד work, serve יְכַלּ֣וּ yᵊḵallˈû כלה be complete יְמֵיהֶ֣ם yᵊmêhˈem יֹום day בַּ ba בְּ in † הַ the טֹּ֑וב ṭṭˈôv טֹוב good וּ֝ ˈû וְ and שְׁנֵיהֶ֗ם šᵊnêhˈem שָׁנָה year בַּ ba בְּ in † הַ the נְּעִימִֽים׃ nnᵊʕîmˈîm נָעִים pleasant
36:11. si audierint et observaverint conplebunt dies suos in bono et annos suos in gloriaIf they shall hear and observe, they shall accomplish their days in good, and their years in glory.
36:11. If they listen and obey, they will fill their days with goodness and complete their years in glory.
36:11. If they obey and serve [him], they shall spend their days in prosperity, and their years in pleasures.
36:11. If they listen and obey, they will fill their days with goodness and complete their years in glory.
36:11. If they obey and serve [him], they shall spend their days in prosperity, and their years in pleasures.
36:11 If they obey and serve [him], they shall spend their days in prosperity, and their years in pleasures:
36:11 Если послушают и будут служить Ему, то проведут дни свои в благополучии и лета свои в радости;
36:11
ἐὰν εαν and if; unless
ἀκούσωσιν ακουω hear
καὶ και and; even
δουλεύσωσιν δουλευω give allegiance; subject
συντελέσουσιν συντελεω consummate; finish
τὰς ο the
ἡμέρας ημερα day
αὐτῶν αυτος he; him
ἐν εν in
ἀγαθοῖς αγαθος good
καὶ και and; even
τὰ ο the
ἔτη ετος year
αὐτῶν αυτος he; him
ἐν εν in
εὐπρεπείαις ευπρεπεια beauty
36:11
אִֽם־ ʔˈim- אִם if
יִשְׁמְע֗וּ yišmᵊʕˈû שׁמע hear
וְֽ wᵊˈ וְ and
יַ֫עֲבֹ֥דוּ yˈaʕᵃvˌōḏû עבד work, serve
יְכַלּ֣וּ yᵊḵallˈû כלה be complete
יְמֵיהֶ֣ם yᵊmêhˈem יֹום day
בַּ ba בְּ in
הַ the
טֹּ֑וב ṭṭˈôv טֹוב good
וּ֝ ˈû וְ and
שְׁנֵיהֶ֗ם šᵊnêhˈem שָׁנָה year
בַּ ba בְּ in
הַ the
נְּעִימִֽים׃ nnᵊʕîmˈîm נָעִים pleasant
36:11. si audierint et observaverint conplebunt dies suos in bono et annos suos in gloria
If they shall hear and observe, they shall accomplish their days in good, and their years in glory.
36:11. If they listen and obey, they will fill their days with goodness and complete their years in glory.
36:11. If they obey and serve [him], they shall spend their days in prosperity, and their years in pleasures.
36:11. If they listen and obey, they will fill their days with goodness and complete their years in glory.
36:11. If they obey and serve [him], they shall spend their days in prosperity, and their years in pleasures.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Двоякий результат страданий: раскаяние возвращает впавшему в грех прежнее благополучие (ср. Ис I:19; Иез XXXIII:14-16), а при нераскаянности бедствия доводят человека до гибели (Иез XXXIII:13; Ис I:20), он умирает "в неразумии", - греховности (по кн. Притчей, глупость - синоним нечестия, греховности).
Adam Clarke: Commentary on the Bible - 1831
36:11: If they obey and serve him - There may appear in the course of Providence to be some exceptions to this general rule; but it is most true, that this is literally or spiritually fulfilled to all the genuine followers of God. Every man is happy, in whatsoever circumstances, whose heart is unreservedly dedicated to his Maker.
Albert Barnes: Notes on the Bible - 1834
36:11: If they obey and serve him - That is, if, as the result of their afflictions, they repent of their sins, seek his mercy, and serve him in time to come, they shall be prospered still. The design of affliction, Elihu says, is, not to cut them off, but to bring them to repentance. This sentiment he had advanced and illustrated before at greater length; see the notes at -28. The object of all this is, doubtless, to assure Job that he should not regard his calamities either as proof that he had never understood religion - as his friends maintained; or that God was severe, and did not regard those that loved and obeyed him - as Job had seemed to suppose; but that there was something in his life and conduct which made discipline necessary, and that if he would repcnt of that, he would find returning prosperity, and end his days in happiness and peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:11: If: Job 22:21; Deu 4:30; Jer 7:23, Jer 26:13; Rom 6:17; Heb 11:8
spend: Job 11:13-19, Job 21:11, Job 22:23, Job 42:12; Ecc 9:2, Ecc 9:3; Jam 5:5; Rev 18:7
Job 36:12
Carl Friedrich Keil and Franz Delitzsch
36:11
11 If they hear and yield,
They pass their days in prosperity
And their years in pleasure.
12 And if they hear not,
They pass away by the bow
And expire in lack of knowledge.
Since a declaration of the divine will has preceded in Job 36:10, it is more natural to take ויעבדוּ in the sense of obsequi, to do the will of another (as 3Kings 12:7, comp. מעבּד from עבד in the generalized sense of facere), than, with Umbr., in the sense of colere scil. Deum (as Is 19:23, Arab. ‛âbid, one who reveres God, a godly person). Instead of יבלּוּ, Is 65:22 (on which the Masora observes לית, i.e., "nowhere else") and Job 21:13 Chethb, 'it is here without dispute יכלּוּ (Targ. ישׁלּמוּן, peragent, as Ezek 43:27). נעימים is, as Ps 16:6, a neutral masc.: amoena. On עבר בשׁלח, to precipitate one's self into the weapon, i.e., to incur peremptory punishment, comp. Job 33:18. On בבלי דעת comp. Job 35:16; Job 4:21. Impenitence changes affliction, which is intended to be a means of rescue, into total destruction; yet there are some who will not be warned and affrighted by it.
John Gill
36:11 If they obey and serve him,.... That is, God, to whom so many things are ascribed in the preceding verses; and who only is to be obeyed and served in a religious way, with the obedience of faith and love, in all his commands and ordinances. But here not so much obedience to his word, his law or Gospel, as to his rod is intended: "if they hear", &c. (q); hear the rod and him that has appointed it; hearken to his reproving, instructing, and commanding voice, in affliction; to his calls, cautions, and admonitions thereby given; and act according to them; humble themselves under the mighty hand of God, and return from iniquity:
they shall spend their days in prosperity, and their years in pleasures; which intimates, that those to whom afflictions are sanctified, and they obedient under them, when recovered out of them shall enjoy long life; not only live many days, but years, and those in great prosperity and pleasure; be blessed with much temporal prosperity, which lies in riches and wealth, as this word is rendered in Job 21:13; and in bodily health, which is a considerable part of outward prosperity; but more especially prosperity of soul may be intended, see 3Jn 1:2; which is enjoyed when a man is favoured with the discoveries of the love of God to him; with applications of pardoning grace and mercy; when grace is in lively exercise in him, and he has a spiritual appetite for the good word of God, and is fruitful in every good work: and so pleasures do not so much design corporeal pleasures, though ever so innocent and lawful; for though they may at proper times be indulged unto, yet a man's days and years are not to be spent in them; but rather spiritual pleasures, which are had in views of the wonderful love of God in Christ; in the enjoyment of the gracious presence of God, and communion with him; and which the people of God are favoured with, in his house and ordinances, ways and worship: and when those years are gone, endless pleasures at God's right hand, and in his presence, will follow.
(q) "si audierint et fecerint", Codurcus.
Robert Jamieson, A. R. Fausset and David Brown
36:11 serve--that is, worship; as in Is 19:23. God is to be supplied (compare Is 1:19-20).
36:1236:12: ※ Բայց զամպարիշտս ո՛չ կեցուսցէ, զի ո՛չ կամեցան նոքա ճանաչել զՏէր. եւ զի խրատեալք եւ անհնազանդք էին[9460]։ [9460] Ոմանք. Զի եւ խրատեալք։
12 Բայց ամբարիշտներին չի ապրեցնելու, որովհետեւ նրանք չուզեցին Տիրոջը ճանաչել, որովհետեւ խրատուել էին, բայց չէին հնազանդուել:
12 Բայց եթէ անոնք չհնազանդին, սուրէ պիտի անցնին Ու առանց գիտութեան պիտի մեռնին։
[359]Բայց զամպարիշտս ոչ կեցուսցէ, զի ոչ կամեցան նոքա ճանաչել զՏէր, եւ զի խրատեալք եւ անհնազանդք էին:

36:12: ※ Բայց զամպարիշտս ո՛չ կեցուսցէ, զի ո՛չ կամեցան նոքա ճանաչել զՏէր. եւ զի խրատեալք եւ անհնազանդք էին[9460]։
[9460] Ոմանք. Զի եւ խրատեալք։
12 Բայց ամբարիշտներին չի ապրեցնելու, որովհետեւ նրանք չուզեցին Տիրոջը ճանաչել, որովհետեւ խրատուել էին, բայց չէին հնազանդուել:
12 Բայց եթէ անոնք չհնազանդին, սուրէ պիտի անցնին Ու առանց գիտութեան պիտի մեռնին։
zohrab-1805▾ eastern-1994▾ western am▾
36:1236:12 если же не послушают, то погибнут от стрелы и умрут в неразумии.
36:12 ἀσεβεῖς ασεβης irreverent δὲ δε though; while οὐ ου not διασῴζει διασωζω thoroughly save; bring safely through παρὰ παρα from; by τὸ ο the μὴ μη not βούλεσθαι βουλομαι want εἰδέναι οιδα aware αὐτοὺς αυτος he; him τὸν ο the κύριον κυριος lord; master καὶ και and; even διότι διοτι because; that νουθετούμενοι νουθετεω prompt; warn ἀνήκοοι ανηκοος be
36:12 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not יִ֭שְׁמְעוּ ˈyišmᵊʕû שׁמע hear בְּ bᵊ בְּ in שֶׁ֣לַח šˈelaḥ שֶׁלַח missile יַעֲבֹ֑רוּ yaʕᵃvˈōrû עבר pass וְ֝ ˈw וְ and יִגְוְע֗וּ yiḡwᵊʕˈû גוע expire כִּ ki כְּ as בְלִי־ vᵊlî- בְּלִי destruction דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
36:12. si autem non audierint transibunt per gladium et consumentur in stultitiaBut if they hear not, they shall pass by the sword, and shall be consumed in folly.
36:12. But if they will not listen, they will pass away by the sword and will be consumed by foolishness.
36:12. But if they obey not, they shall perish by the sword, and they shall die without knowledge.
36:12. But if they will not listen, they will pass away by the sword and will be consumed by foolishness.
36:12. But if they obey not, they shall perish by the sword, and they shall die without knowledge.
36:12 But if they obey not, they shall perish by the sword, and they shall die without knowledge:
36:12 если же не послушают, то погибнут от стрелы и умрут в неразумии.
36:12
ἀσεβεῖς ασεβης irreverent
δὲ δε though; while
οὐ ου not
διασῴζει διασωζω thoroughly save; bring safely through
παρὰ παρα from; by
τὸ ο the
μὴ μη not
βούλεσθαι βουλομαι want
εἰδέναι οιδα aware
αὐτοὺς αυτος he; him
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
διότι διοτι because; that
νουθετούμενοι νουθετεω prompt; warn
ἀνήκοοι ανηκοος be
36:12
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
יִ֭שְׁמְעוּ ˈyišmᵊʕû שׁמע hear
בְּ bᵊ בְּ in
שֶׁ֣לַח šˈelaḥ שֶׁלַח missile
יַעֲבֹ֑רוּ yaʕᵃvˈōrû עבר pass
וְ֝ ˈw וְ and
יִגְוְע֗וּ yiḡwᵊʕˈû גוע expire
כִּ ki כְּ as
בְלִי־ vᵊlî- בְּלִי destruction
דָֽעַת׃ ḏˈāʕaṯ דַּעַת knowledge
36:12. si autem non audierint transibunt per gladium et consumentur in stultitia
But if they hear not, they shall pass by the sword, and shall be consumed in folly.
36:12. But if they will not listen, they will pass away by the sword and will be consumed by foolishness.
36:12. But if they obey not, they shall perish by the sword, and they shall die without knowledge.
36:12. But if they will not listen, they will pass away by the sword and will be consumed by foolishness.
36:12. But if they obey not, they shall perish by the sword, and they shall die without knowledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:12: But if they obey not - This also is a general rule, from which, in the course of Providence, there are only few, and those only apparent, deviations. Instead of they shall perish by the sword, the meaning of the Hebrew בשלח יעברו beshelach yaaboru, is, "By a dart they shall pass by." They shall be in continual dangers, and often fall before they have lived out half their days. Mr. Good translates: They pass by as an arrow. The Vulgate: Transibunt per gladium. "They shall pass away by the sword."
Albert Barnes: Notes on the Bible - 1834
36:12: But if they obey not - If those who are afflicted do not turn to God, and yield him obedience, they must expect that he will continue their calamities until they are cut off.
They shall perish by the sword - Margin, as in Hebrew "pass away." The word rendered "sword" (שׁלח shelach) means properly "anything sent" - as a spear or an arrow - "a missile" - and then an instrument of war in general. It may be applied to any weapon that is used to produce death. The idea here is, that the man who was afflicted on account of the sins which he had committed, and who did not repent of them and turn to God, would be cut off. God would not withdraw his hand unless he acknowledged his offences. As he had undertaken the work of discipline, he could not consistently do it, for it would be in fact "yielding" the point to him whom he chastised. This "may" be the case now, and the statement here made by Elihu may involve a principle which will explain the cause of the death of many persons, even of the professedly pious. They are devoted to gain or amusement; they seek the honors of the world for their families or themselves, and in fact they make no advances in piety, and are doing nothing for the cause of religion. God lays his hand upon them at first gently. They lose their health, or a part of their property. But the discipline is not effectual. He then lays his band on them with more severity, and takes from them an endeared child. Still, all is ineffectual. The sorrow of the affliction passes away, and they mingle again in the frivolous and busy scenes of life as worldly as ever, and exert no influence in favor of religion. Another blow is needful, and blow after blow is struck; but nothing overcomes their worldliness, nothing makes them devotedly and sincerely useful, and it becomes necessary to remove them from the world.
They shall die without knowledge - That is, without any true knowledge of the plans and government of God, or of the reasons why he brought these afflictions upon them. In all their sufferings they never "saw" the design. They complained, and murmured, and charged God with severity, but they never understood that the affliction was intended for their own benefit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:12: if: Deu 18:15-22, Deu 29:15-20; Isa 1:20, Isa 3:11; Rom 2:8, Rom 2:9
perish: Heb. pass away
die: Job 4:21; Joh 8:21-24
Job 36:13
Geneva 1599
36:12 But if they obey not, they shall perish by the sword, and they shall die (g) without knowledge.
(g) That is, in their folly or obstinacy, and so shall cause their own destruction.
John Gill
36:12 But if they obey not,.... Who seem to be righteous and are not; and when afflicted are not submissive to the will of God; attend not to the voice of his providence; receive no instruction thereby; but kick against the pricks, and rebel, against God; complain of him, and murmur at his dealings with them:
they shall perish by the sword; or they shall pass away out of the world by it, or by some missive weapon: they shall die a violent death, by the sword of justice, of the civil magistrate, or by the sword of men; or, as a Jewish commentator (r) paraphrases it, by the dart of death, by the sword of Satan, they shall pass out of this world;
and they shall die without knowledge; without knowledge of their death being near, it coming upon them suddenly and at unawares; or without knowledge of themselves and of their miserable and lost estate; and without knowledge of Christ, and of God in Christ, and of the way of salvation by him. Or they shall perish for lack of knowledge; because they have none; through ignorance and that affected; they know not nor will they understand, but despise the means of knowledge, and hate instruction.
(r) R. Simeon, Bar Tzemach.
Robert Jamieson, A. R. Fausset and David Brown
36:12 (Job 33:18).
without knowledge--that is, on account of their foolishness (Job 4:20-21).
36:1336:13: Կեղծաւորք սրտիւք գրգռեսցեն զսրտմտութիւն. ※ ո՛չ գուժեսցեն զի կապեաց զնոսա[9461]։ [9461] Ոմանք. Եւ կեղծաւորք։
13 Սրտով կեղծաւորներն իրենց հանդէպ զայրոյթ են գրգռելու, ճիչ ու աղաղակ չեն բարձրացնելու, որովհետեւ Տէրը կապել է նրանց:
13 Անոնք որ սրտով կեղծաւոր են, իրենց վրայ բարկութիւն կը դիզեն. Երբ զանոնք կապէ, անոր չեն աղաղակեր։
Կեղծաւորք սրտիւք գրգռեսցեն զսրտմտութիւն, ոչ գուժեսցեն զի կապեաց զնոսա:

36:13: Կեղծաւորք սրտիւք գրգռեսցեն զսրտմտութիւն. ※ ո՛չ գուժեսցեն զի կապեաց զնոսա[9461]։
[9461] Ոմանք. Եւ կեղծաւորք։
13 Սրտով կեղծաւորներն իրենց հանդէպ զայրոյթ են գրգռելու, ճիչ ու աղաղակ չեն բարձրացնելու, որովհետեւ Տէրը կապել է նրանց:
13 Անոնք որ սրտով կեղծաւոր են, իրենց վրայ բարկութիւն կը դիզեն. Երբ զանոնք կապէ, անոր չեն աղաղակեր։
zohrab-1805▾ eastern-1994▾ western am▾
36:1336:13 Но лицемеры питают в сердце гнев и не взывают к Нему, когда Он заключает их в узы;
36:13 καὶ και and; even ὑποκριταὶ υποκριτης play-actor καρδίᾳ καρδια heart τάξουσιν τασσω arrange; appoint θυμόν θυμος provocation; temper οὐ ου not βοήσονται βοαω scream; shout ὅτι οτι since; that ἔδησεν δεω bind; tie αὐτούς αυτος he; him
36:13 וְֽ wᵊˈ וְ and חַנְפֵי־ ḥanᵊfê- חָנֵף alienated לֵ֭ב ˈlēv לֵב heart יָשִׂ֣ימוּ yāśˈîmû שׂים put אָ֑ף ʔˈāf אַף nose לֹ֥א lˌō לֹא not יְ֝שַׁוְּע֗וּ ˈyšawwᵊʕˈû שׁוע cry כִּ֣י kˈî כִּי that אֲסָרָֽם׃ ʔᵃsārˈām אסר bind
36:13. simulatores et callidi provocant iram Dei neque clamabunt cum vincti fuerintDissemblers and crafty men prove the wrath of God, neither shall they cry when they are bound.
36:13. The false and the crafty provoke the wrath of God, yet they do not cry out to him when they are chained.
36:13. But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
36:13. The false and the crafty provoke the wrath of God, yet they do not cry out to him when they are chained.
36:13. But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
36:13 But the hypocrites in heart heap up wrath: they cry not when he bindeth them:
36:13 Но лицемеры питают в сердце гнев и не взывают к Нему, когда Он заключает их в узы;
36:13
καὶ και and; even
ὑποκριταὶ υποκριτης play-actor
καρδίᾳ καρδια heart
τάξουσιν τασσω arrange; appoint
θυμόν θυμος provocation; temper
οὐ ου not
βοήσονται βοαω scream; shout
ὅτι οτι since; that
ἔδησεν δεω bind; tie
αὐτούς αυτος he; him
36:13
וְֽ wᵊˈ וְ and
חַנְפֵי־ ḥanᵊfê- חָנֵף alienated
לֵ֭ב ˈlēv לֵב heart
יָשִׂ֣ימוּ yāśˈîmû שׂים put
אָ֑ף ʔˈāf אַף nose
לֹ֥א lˌō לֹא not
יְ֝שַׁוְּע֗וּ ˈyšawwᵊʕˈû שׁוע cry
כִּ֣י kˈî כִּי that
אֲסָרָֽם׃ ʔᵃsārˈām אסר bind
36:13. simulatores et callidi provocant iram Dei neque clamabunt cum vincti fuerint
Dissemblers and crafty men prove the wrath of God, neither shall they cry when they are bound.
36:13. The false and the crafty provoke the wrath of God, yet they do not cry out to him when they are chained.
36:13. But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
36:13. The false and the crafty provoke the wrath of God, yet they do not cry out to him when they are chained.
36:13. But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
13-14. В то время как в согрешившем праведнике несчастья могут возбудить раскаяние, нечестивых (синодальное "лицемеры") они приводят в состояние ожесточения, раздражения (ср. V:2), при котором не может быть молитвенного обращения к Богу. В наказание за это они умирают в юности (ср. V:26) и проводят такую же позорную жизнь, как "кедешим" ("effeminati" Vulg. ), - официальные блудники, посвятившие себя гнусному служению в честь языческих богов (Втор XXIII:18; 3: Цар XIV:24; XV:22; XXII:47).
Adam Clarke: Commentary on the Bible - 1831
36:13: But the hypocrites in heart - חנפי chanphey, the profligates, the impious, those who have neither the form nor the power of godliness. The hypocrite is he who has the form but not the power, though he wishes to be thought as inwardly righteous as he is outwardly correct; and he takes up the profession of religion only to serve secular ends. This is not the meaning of the word in the book of Job, where it frequently occurs.
They cry not - "Though he binds them, yet they cry not." They are too obstinate to humble themselves even under the mighty hand of God.
Albert Barnes: Notes on the Bible - 1834
36:13: But the hypocrites in heart heap up wrath - By their continued impiety they lay the foundation for increasing and multiplied expressions of the divine displeasure. Instead of confessing their sins when they are afflicted, and seeking for pardon: instead of returning to God and becoming truly his friends, they remaian impenitent, unconverted, and are rebellious at heart. They complain of the divine government and plans, and their feelings and conduct make it necessary for God further to interpose, until they are finally cut off and consigned to ruin. Elihu had stated what was the effect in two classes of persons who were afflicted. There were those who were truly pious, and who would receive affliction as sent from God for purposes of discipline, and who would repent and seek his mercy; . There were those, as a second class, who were openly wicked, and who would not be benfited by afflictions, and who would thus be cut off, . He says, also, that there was a third class - the class of hypocrites, who also were not profited by afflictions, and who would only by their perverseness and rebellion heap up wrath. It is "possible" that he may have designed to include Job in this number, as his three friends had done, but it seems more probable that he meant merely to suggest to Job that there was such a class, and to turn his mind to the "possibility" that he might be of the number. In explaining the design and effect of afflictions, it was at least proper to refer to this class, since it could not be doubted that there were people of this description.
They cry not when he bindeth them - They do not cry to God with the language of penitence when he binds them down by calamities; see .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:13: heap: Num 32:14; Ch2 28:13, Ch2 28:22; Rom 2:5
they: Job 15:4, Job 27:8-10, Job 35:9, Job 35:10; Mat 22:12, Mat 22:13
bindeth: Job 36:8; Psa 107:10
Job 36:14
Carl Friedrich Keil and Franz Delitzsch
36:13
13 Yet the hypocrites in heart cherish wrath,
They cry not when He hath chained them.
14 Thus their soul dieth in the vigour of youth,
And their life is like that of the unclean.
15 Yet He delivereth the sufferer by his affliction,
And openeth their ear by oppression.
He who is angry with God in his affliction, and does not humbly pray to Him, shows thereby that he is a חנף, one estranged from God (on the idea of the root, vid., i. 216), and not a צדיק. This connection renders it natural to understand not the divine wrath by אף: θησαυρίζουσιν ὀργήν (Rosenm. after Rom 2:5), or: they heap up wrath upon themselves (Wolfson, who supplies עליהם), but the impatience, discontent, and murmuring of man himself: they cherish or harbour wrath, viz., בּלבּם (comp. Job 22:22, where שׁים בלב signifies to take to heart, but at the same time to preserve in the heart). Used thus absolutely, שׂים signifies elsewhere in the book, to give attention to, Job 4:20; Job 24:12; Job 34:23, or (as Arab. wḍ‛) to lay down a pledge; here it signifies reponunt s. recondunt (with an implied in ipsis), as also Arab. šâm, fut. i, to conceal with the idea of sinking into (immittentem), e.g., the sword in the sheath. With תּמת, for ותּמת (Is 50:2) or ותמת, the punishment which issues forth undistinguished from this frustration of the divine purpose of grace follows ἀσυνδέτως, as e.g., Hos 7:16. חיּה interchanges with נפשׁ, as Job 33:22, Job 33:28; נער (likewise a favourite word with Elihu) is intended just as Job 33:25, and in the Ps 88:16, which resembles both the Elihu section and the rest of the book. The Beth of בּקּדשׁים has the sense of aeque ac (Targ. היך), as Job 34:36, comp. תּחת, Job 34:26. Jer. translates inter effeminatos; for קדשׁים (heathenish, equivalent to קדושׁים, as כּמרים, heathenish, equivalent to כּהנים) are the consecrated men, who yielded themselves up, like the women in honour of the deity, to passive, prematurely-enervating incontinence (vid., Keil on Deut 23:18), a heathenish abomination prevailing now and again even in Israel (3Kings 14:24; 3Kings 15:12; 3Kings 22:47), which was connected with the worship of Astarte and Baal that was transferred from Syria, and to which allusion is here made, in accordance with the scene of the book. For the sufferer, on the other hand, who suffers not merely of necessity, but willingly, this his suffering is a means of rescue and moral purification. Observe the play upon the words יחלּץ and בּלחץ. The Beth in both instances is, in accordance with Elihu's fundamental thought, the Beth instrum.
Geneva 1599
36:13 But the hypocrites (h) in heart heap up wrath: they (i) cry not when he bindeth them.
(h) Which are maliciously bent against God, and flatter themselves in their vices.
(i) When they are in affliction they do not seek God for help, as Asa in (2Chron 16:12).
John Gill
36:13 But the hypocrites in heart heap up wrath,.... Or "and the hypocrites" (s); for these are the same with the disobedient in Job 36:12; who seem to be righteous, but are not; pretend to what they have not; have a double heart, Ps 12:2, or say one thing with their mouth, and mean another thing in their hearts; or with their mouths draw nigh to God, but their hearts are far from him, Mt 15:8; and so hypocrites, at least outwardly righteous before men, but inwardly full of wickedness, as the Pharisees were, whom our Lord often calls hypocrites, Mt 15:7, these "put" or add wrath, as Aben Ezra interprets it; they increase the wrath of God; or, as we express it, heap up wrath; or, to use the apostle's phrase, treasure up wrath against the day of wrath: though some understand it of the wrath of the hypocrites against God for afflicting them; so Jarchi. When afflictions come upon them, they reproach and blaspheme; they are angry with God and are wrathful, and quarrel at his dealings with them: "they put the nose" (t); so it may be literally rendered; they erect that against God, and point it at him in a proud, haughty, wrathful, and contumacious manner;
they cry not when he bindeth them; in fetters and cords of affliction, Job 36:8; or when he corrects them, as Mr. Broughton rightly as to the sense renders it: they pray not, as Ben Gersom interprets it; whereas sanctified afflictions bring good men to the throne of grace, who have been too long absent from it: but these men cry not unto God for grace and mercy, help, assistance, and deliverance; they cry out against God, but not unto him.
(s) "et hypocritae", Montanus; "et loripedes", Schultens. (t) "ponent nasum", Montanus; "ponunt nasum". Schultens.
John Wesley
36:13 Cry not - Unto God for help. Bindeth - With the cords of affliction.
Robert Jamieson, A. R. Fausset and David Brown
36:13 Same sentiment as Job 36:11-12, expanded.
hypocrites--or, the ungodly [MAURER]; but "hypocrites" is perhaps a distinct class from the openly wicked (Job 36:12).
heap up wrath--of God against themselves (Rom 2:5). UMBREIT translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" (Job 27:8, Job 27:10); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction (Job 36:8).
36:1436:14: Մեռցի յերիտասարդութիւն անձն նոցա. եւ կեանք նոցա խոցոտեալք ՚ի հրեշտակաց[9462]։ [9462] Ոմանք. Յերիտասարդութեան անձն։
14 Նրանք երիտասարդ տարիքում են մեռնելու, նրանց կեանքը խոցոտուելու է մահուան հրեշտակների կողմից
14 Անոնց անձը երիտասարդութեան մէջ պիտի մեռնի Ու անոնց կեանքը պիղծերուն մէջ պիտի վախճանի։
Մեռցի յերիտասարդութեան անձն նոցա, եւ կեանք նոցա [360]խոցոտեալք ի հրեշտակաց:

36:14: Մեռցի յերիտասարդութիւն անձն նոցա. եւ կեանք նոցա խոցոտեալք ՚ի հրեշտակաց[9462]։
[9462] Ոմանք. Յերիտասարդութեան անձն։
14 Նրանք երիտասարդ տարիքում են մեռնելու, նրանց կեանքը խոցոտուելու է մահուան հրեշտակների կողմից
14 Անոնց անձը երիտասարդութեան մէջ պիտի մեռնի Ու անոնց կեանքը պիղծերուն մէջ պիտի վախճանի։
zohrab-1805▾ eastern-1994▾ western am▾
36:1436:14 поэтому душа их умирает в молодости и жизнь их с блудниками.
36:14 ἀποθάνοι αποθνησκω die τοίνυν τοινυν now actually ἐν εν in νεότητι νεοτης youth ἡ ο the ψυχὴ ψυχη soul αὐτῶν αυτος he; him ἡ ο the δὲ δε though; while ζωὴ ζωη life; vitality αὐτῶν αυτος he; him τιτρωσκομένη τιτρωσκω under; by ἀγγέλων αγγελος messenger
36:14 תָּמֹ֣ת tāmˈōṯ מות die בַּ ba בְּ in † הַ the נֹּ֣עַר nnˈōʕar נֹעַר youth נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul וְ֝ ˈw וְ and חַיָּתָ֗ם ḥayyāṯˈām חַיָּה life בַּ ba בְּ in † הַ the קְּדֵשִֽׁים׃ qqᵊḏēšˈîm קָדֵשׁ temple prostitute
36:14. morietur in tempestate anima eorum et vita eorum inter effeminatosTheir soul shall die in a storm, and their life among the effeminate.
36:14. Their soul will die in a storm, and their life, among the unmanly.
36:14. They die in youth, and their life [is] among the unclean.
36:14. Their soul will die in a storm, and their life, among the unmanly.
36:14. They die in youth, and their life [is] among the unclean.
36:14 They die in youth, and their life [is] among the unclean:
36:14 поэтому душа их умирает в молодости и жизнь их с блудниками.
36:14
ἀποθάνοι αποθνησκω die
τοίνυν τοινυν now actually
ἐν εν in
νεότητι νεοτης youth
ο the
ψυχὴ ψυχη soul
αὐτῶν αυτος he; him
ο the
δὲ δε though; while
ζωὴ ζωη life; vitality
αὐτῶν αυτος he; him
τιτρωσκομένη τιτρωσκω under; by
ἀγγέλων αγγελος messenger
36:14
תָּמֹ֣ת tāmˈōṯ מות die
בַּ ba בְּ in
הַ the
נֹּ֣עַר nnˈōʕar נֹעַר youth
נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul
וְ֝ ˈw וְ and
חַיָּתָ֗ם ḥayyāṯˈām חַיָּה life
בַּ ba בְּ in
הַ the
קְּדֵשִֽׁים׃ qqᵊḏēšˈîm קָדֵשׁ temple prostitute
36:14. morietur in tempestate anima eorum et vita eorum inter effeminatos
Their soul shall die in a storm, and their life among the effeminate.
36:14. Their soul will die in a storm, and their life, among the unmanly.
36:14. They die in youth, and their life [is] among the unclean.
36:14. Their soul will die in a storm, and their life, among the unmanly.
36:14. They die in youth, and their life [is] among the unclean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:14: They die in youth - Exactly what the psalmist says, "Bloody and deceitful men shall not live out half their days," Psa 55:23. Literally, the words of Elihu are, "They shall die in the youth of their soul."
Their life is among the unclean - בקדשים bakedeshim, among the whores, harlots, prostitutes, and sodomites. In this sense the word is used, though it also signifies consecrated persons; but we know that in idolatry characters of this kind were consecrated to Baal and Ashtaroth, Venus, Priapus, etc. Mr. Good translates the rabble. The Septuagint: Their life shalt be wounded by the angels.
Albert Barnes: Notes on the Bible - 1834
36:14: They die in youth - Margin, "Their soul dieth." The word "soul" or "life" in the Hebrew is used to denote oneself. The meaning is, that they would soon be cut down, and share the lot of the openly wicked. If they amended their lives they might be spared, and continue to live in prosperity and honor; if they did not, whether openly wicked or hypocrites. they would be early cut off.
And their life is amnong the unclean - Margin, "Sodomites." The idea is, that they would be treated in the same way as the most abandoned and vile of the race. No special favor would be shown to them because they were "professors" of religion, nor would this fact be a shield against the treatment which they deserved. They could not be classed with the righteous, and must, therefore, share the fate of the most worth mss and wicked of the race. The word rendered "unclean" (קדשׁים qâ dê sh) is from קדשׁ qâ dash, "to be pure or holy"; and in the Hiphil to regard as holy, to consecrate, or devote to the service of God, as e. g. a priest; Exo 28:41; Exo 29:1. Then it means to consecrate or devote to "any" service or purpose, as to an idol god. Hence, it means one consecrated or devoted to the service of Astarte, the goddess of the Sidonians or Venus, and as this worship was corrupt and licentious, the word means one who is licentious or corrupt compare Deu 23:18; Kg1 14:24; Gen 38:21-22. Here it means the licentious, the corrupt, the abandoned; and the idea is, that if hypocrites did not repent under the inflictions of divine judgment, they would be dealt with in the same way as the most abandoned and vile. On the evidence that licentiousness constituted a part of the ancient worship of idols, see Spencer "de Legg. ritual Hebraedor." Lib. ii. cap. iii. pp. 613, 614, Ed. 1732. Jerome renders this, "intereffoeminatos." The Septuagint strangely enough has: "Let their life be wounded by angels."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:14: They die: Heb. Their soul dieth, Job 15:32, Job 21:23-25, Job 22:16; Gen 38:7-10; Lev 10:1, Lev 10:2; Psa 55:23
unclean: or, sodomites, Gen 19:5, Gen 19:24, Gen 19:25; Deu 23:17
Job 36:15
Geneva 1599
36:14 They die in (k) youth, and their life [is] among the unclean.
(k) They die of some vile death, and that before they come to age.
John Gill
36:14 They die in youth,.... They, or "their soul" (u); which, though that dies not, being immaterial and immortal; yet being the principal part of man, is put for the whole person, and which being taken away, the body dies. All men must die, but all do not die at an age; there is a common term of human life, Ps 90:10; some few exceed it, multitudes arrive not to it; such who die before it may be said to die in youth; it seems to signify premature and untimely death: the word signifies an "excussion", or violent shaking out; and the Vulgate Latin version is, "in a tempest"; in a tempest of divine wrath, and in a storm in their consciences, Job 27:20. Jarchi interprets it by suffocation or strangling;
and their life is among the unclean: all men are by nature unclean, and all that is in them; some are more notoriously and openly so than others, who give themselves over to lasciviousness, to work all uncleanness with greediness; such as whoremongers and fornicators, of whom Mr. Broughton understands those unclean persons; or Sodomites, of whom the word is sometimes used, Deut 23:17. And this may be understood either of the present life of hypocrites before they die; who are unclean persons themselves, whatever show of purity they make, and love to live and converse, at least privately, if not openly, with unclean persons, and die while they live with such and in their sins: or of their life after death; for wicked men live after death; their souls live in hell, and their bodies at the resurrection will be raised to life, and be reunited to their souls, and both together will live in endless punishment; and the life of hypocrites will be among such; as is a man in life, so he is at and after death; if filthy, filthy still; and such will have no admittance into the heavenly state, and with such impure ones, hypocrites will live for ever, Rev_ 21:8.
(u) "anima eorum", Pagninus, Montanus, Tigurine version, Vatablus, Junius & Tremellius, Piscator, &c.
John Wesley
36:14 Die - They provoke God to cut them off before their time. Unclean - Or, Sodomites; to whose destruction, he may allude. They shall die by some exemplary stroke of Divine vengeance. Yea, and after death, their life is among the unclean, the unclean spirits, the devil and his angels, for ever excluded from the new Jerusalem, into which no unclean thing shall enter.
Robert Jamieson, A. R. Fausset and David Brown
36:14 Rather (Deut 23:17), Their life is (ended) as that of (literally, "among") the unclean, prematurely and dishonorably. So the second clause answers to the first. A warning that Job make not common cause with the wicked (Job 34:36).
36:1536:15: Փոխանակ զի նեղեցին զտկա՛րն եւ զանզօրն։ Եւ իրաւունս հեզոց հանցէ.
15 այն բանի համար, որ խեղճին ու անզօրին են նեղել: Տէրը բարձրացնելու է հեզերի իրաւունքները.
15 Աղքատը կ’ազատէ իր թշուառութեանը ատենը Ու նեղութեան մէջ անոր ականջը կը բանայ։
փոխանակ զի նեղեցին զտկարն եւ զանզօրն. եւ իրաւունս հեզոց հանցէ, եւ զերծոյց զքեզ ի բերանոյ թշնամւոյ:

36:15: Փոխանակ զի նեղեցին զտկա՛րն եւ զանզօրն։ Եւ իրաւունս հեզոց հանցէ.
15 այն բանի համար, որ խեղճին ու անզօրին են նեղել: Տէրը բարձրացնելու է հեզերի իրաւունքները.
15 Աղքատը կ’ազատէ իր թշուառութեանը ատենը Ու նեղութեան մէջ անոր ականջը կը բանայ։
zohrab-1805▾ eastern-1994▾ western am▾
36:1536:15 Он спасает бедного от беды его и в угнетении открывает ухо его.
36:15 ἀνθ᾿ αντι against; instead of ὧν ος who; what ἔθλιψαν θλιβω pressure; press against ἀσθενῆ ασθενης infirm; ailing καὶ και and; even ἀδύνατον αδυνατος impossible; disabled κρίμα κριμα judgment δὲ δε though; while πραέων πραυς gentle ἐκθήσει εκτιθημι expose; explain
36:15 יְחַלֵּ֣ץ yᵊḥallˈēṣ חלץ draw off עָנִ֣י ʕānˈî עָנִי humble בְ vᵊ בְּ in עָנְיֹ֑ו ʕonyˈô עֳנִי poverty וְ wᵊ וְ and יִ֖גֶל yˌiḡel גלה uncover בַּ ba בְּ in † הַ the לַּ֣חַץ llˈaḥaṣ לַחַץ oppression אָזְנָֽם׃ ʔoznˈām אֹזֶן ear
36:15. eripiet pauperem de angustia sua et revelabit in tribulatione aurem eiusHe shall deliver the poor out of his distress, and shall open his ear in affliction.
36:15. He will rescue the poor from his anguish, and he will open his ear during tribulation.
36:15. He delivereth the poor in his affliction, and openeth their ears in oppression.
36:15. He will rescue the poor from his anguish, and he will open his ear during tribulation.
36:15. He delivereth the poor in his affliction, and openeth their ears in oppression.
36:15 He delivereth the poor in his affliction, and openeth their ears in oppression:
36:15 Он спасает бедного от беды его и в угнетении открывает ухо его.
36:15
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἔθλιψαν θλιβω pressure; press against
ἀσθενῆ ασθενης infirm; ailing
καὶ και and; even
ἀδύνατον αδυνατος impossible; disabled
κρίμα κριμα judgment
δὲ δε though; while
πραέων πραυς gentle
ἐκθήσει εκτιθημι expose; explain
36:15
יְחַלֵּ֣ץ yᵊḥallˈēṣ חלץ draw off
עָנִ֣י ʕānˈî עָנִי humble
בְ vᵊ בְּ in
עָנְיֹ֑ו ʕonyˈô עֳנִי poverty
וְ wᵊ וְ and
יִ֖גֶל yˌiḡel גלה uncover
בַּ ba בְּ in
הַ the
לַּ֣חַץ llˈaḥaṣ לַחַץ oppression
אָזְנָֽם׃ ʔoznˈām אֹזֶן ear
36:15. eripiet pauperem de angustia sua et revelabit in tribulatione aurem eius
He shall deliver the poor out of his distress, and shall open his ear in affliction.
36:15. He will rescue the poor from his anguish, and he will open his ear during tribulation.
36:15. He delivereth the poor in his affliction, and openeth their ears in oppression.
36:15. He will rescue the poor from his anguish, and he will open his ear during tribulation.
36:15. He delivereth the poor in his affliction, and openeth their ears in oppression.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. Применение сказанного к Иову. Спасая страждущего праведника, Господь подобным же образом поступил бы и с раскаявшимся Иовом: избавил бы от бедствий ("вывел бы из стеснения на простор", ср. Пс IV:2; XVII:20; CXVII:5; CXVIII:45) и возвратил бы прежнее счастье, богатство: "поставляемое на стол твой было бы наполнено туком" (ср. Пс XXI:27; XXII:5; Притч IX:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 He delivereth the poor in his affliction, and openeth their ears in oppression. 16 Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness. 17 But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee. 18 Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee. 19 Will he esteem thy riches? no, not gold, nor all the forces of strength. 20 Desire not the night, when people are cut off in their place. 21 Take heed, regard not iniquity: for this hast thou chosen rather than affliction. 22 Behold, God exalteth by his power: who teacheth like him? 23 Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
Elihu here comes more closely to Job; and,
I. He tells him what God would have done for him before this if he had been duly humbled under his affliction. "We all know how ready God is to deliver the poor in his affliction (v. 15); he always was so. The poor in spirit, those that are of a broken and contrite heart, he looks upon with tenderness, and, when they are in affliction, is ready to help them. He opens their ears, and makes them to hear joy and gladness, even in their oppressions; while he does not yet deliver them he speaks to them good words and comfortable words, for the encouragement of their faith and patience, the silencing of their fears, and the balancing of their griefs; and even so (v. 16) would he have done to thee if thou hadst submitted to his providence and conducted thyself well; he would have delivered and comforted thee, and we should have had none of these complaints. If thou hadst accommodated thyself to the will of God, thy liberty and plenty would have been restored to thee with advantage." 1. "Thou wouldst have been enlarged, and not confined thus by thy sickness and disgrace: He would have removed thee into a broad place where is no straitness, and thou wouldst no longer have been cramped thus and have had all thy measures broken." 2. "Thou wouldst have been enriched, and wouldst not have been left in this poor condition; thou wouldst have had thy table richly spread, not only with food convenient, but with the finest of the wheat" (see Deut. xxxii. 14) "and the fattest of the flesh." Note, It ought to silence us under our afflictions to consider that, if we were better, it would be every way better with us: if we had answered the ends of an affliction, the affliction would be removed; and deliverance would come if we were ready for it. God would have done well for us if we had conducted ourselves well; Ps. lxxxi. 13, 14; Isa. xlviii. 18.
II. He charges him with standing in his own light, and makes him the cause of the continuance of his own trouble (v. 17): "But thou hast fulfilled the judgment of the wicked," that is, "Whatever thou art really, in this thing thou hast conducted thyself like a wicked man, hast spoken and done like the wicked, hast gratified them and served their cause; and therefore judgment and justice take hold on thee as a wicked man, because thou goest in company with them, actest as if thou wert in their interest, aiding and abetting. Thou hast maintained the cause of the wicked; and such as a man's cause is such will the judgment of God be upon him;" so bishop Patrick. It is dangerous being on the wrong side: accessaries to treason will be dealt with as principals.
III. He cautions him not to persist in his frowardness. Several good cautions he gives him to this purport.
1. Let him not make light of divine vengeance, nor be secure, as if he were in no danger of it (v. 18): "Because there is wrath" (that is, "because God is a righteous governor, who resents all the affronts given to his government, because he has revealed his wrath from heaven against all ungodliness and unrighteousness of men, and because thou hast reason to fear that thou art under God's displeasure) therefore beware lest he take thee away suddenly with his stroke, and be so wise as to make thy peace with him quickly and get his anger turned away from thee." A warning to this purport Job had given his friends (ch. xix. 29): Be you afraid of the sword, for wrath brings the punishment of the sword. Thus contenders are apt, with too much boldness, to bind one another over to the judgment of God and threaten one another with his wrath; but he that keeps a good conscience needs not fear the impotent menaces of proud men. But his was a friendly caution to Job, and necessary. Even good men have need to be kept to their duty by the fear of God's wrath. "Thou art a wise and good man, but beware lest he take thee away, for the wisest and best have enough in them to deserve his stroke."
2. Let him not promise himself that, if God's wrath should kindle against him, he could find out ways to escape the strokes of it. (1.) There is no escaping by money, no purchasing a pardon with silver, or gold, and such corruptible things: "Even a great ransom cannot deliver thee when God enters into judgment with thee. His justice cannot be bribed, nor any of the ministers of his justice. Will he esteem thy riches, and take from them a commutation of the punishment? No, not gold, v. 19. If thou hadst as much wealth as ever thou hadst, that would not ease thee, would not secure thee from the strokes of God's wrath, in the day of the revelation of which riches profit not," Prov. xi. 4. See Ps. xlix. 7, 8. (2.) There is no escaping by rescue: "If all the forces of strength were at thy command, if thou couldst muster ever so many servants and vassals to appear for thee to force thee out of the hands of divine vengeance, it were all in vain; God would not regard it. There is none that can deliver out of his hand." (3.) There is no escaping by absconding (v. 20): "Desire not the night, which often favours the retreat of a conquered army and covers it; think not that thou canst so escape the righteous judgment of God, for the darkness hideth not from him," Ps. cxxxix. 11, 12. See ch. xxxiv. 22. "Think not, because in the night people retire to their place, go up to their beds, and it is then easy to escape being discovered by them, that God also ascends to his place, and cannot see thee. No; he neither slumbers nor sleeps. His eyes are open upon the children of men, not only in all places, but at all times. No rocks nor mountains can shelter us from his eye." Some understand it of the night of death; that is the night by which men are cut off from their place, and Job had earnestly breathed for that night, as the hireling desires the evening, ch. vii. 2. "But do not do so," says Elihu; "for thou knowest not what the night of death is." Those that passionately wish for death, in hopes to make that their shelter from God's wrath, may perhaps be mistaken. There are those whom wrath pursues into that night.
3. Let him not continue his unjust quarrel with God and his providence, which hitherto he had persisted in when he should have submitted to the affliction (v. 21): "Take heed, look well to thy own spirit, and regard not iniquity, return not to it (so some), for it is at thy peril if thou do." Let us never dare to think a favourable thought of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job had need of this caution, he having chosen iniquity rather than affliction, that is, having chosen rather to gratify his own pride and humour in contending with God than to mortify it by a submission to him and accepting the punishment. We may take it more generally, and observe that those who choose iniquity rather than affliction make a very foolish choice. Those that ease their cares by sinful pleasures, increase their wealth by sinful pursuits, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences, make a choice they will repent of; for there is more evil in the least sin than in the greatest affliction. It is an evil, and only evil.
Adam Clarke: Commentary on the Bible - 1831
36:15: And openeth their ears in oppression - He will let them know for what end they are afflicted, and why he permits them to be oppressed. The word יגל yigel might be translated he shall make them exult, or sing with joy, in oppression; like the three Hebrews in the burning fiery furnace.
Albert Barnes: Notes on the Bible - 1834
36:15: He delivereth the poor in his affliction - Margin, "or afflicted." This accords better with the usual meaning of the Hebrew word (עני ‛ â nı̂ y) and with the connection. The inquiry was not particularly respecting the "poor," but the "afflicted," and the sentiment which Elihu is illustrating is, that when the afflicted call upon God he will deliver them. The object is to induce Job to make such an application to God that he might be rescued from his calamities, and be permitted yet to enjoy life and happiness.
And openeth their ears - Causes them to understand the nature of his government, and the reasons why he visits them in this manner: compare , -27. The sentiment here is a mere repetition of what Elihu had more than once before advanced. It is his leading thought; the "principle" on which he undertakes to explain the reason why God afflicts people, and by which he proposes to remove the difference between Job and his friends.
In oppression - This word expresses too much. It refers to God, and implies that there was something oppressive, harsh, or cruel in his dealings. This is not the idea of Elihu in the language which he uses. The word which he uses here (לחץ lachats) means "that which crushes"; then straits, distress. affliction. Jerome, "in tribulatione." The word "affliction" would express the thought.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:15: delivereth: Job 36:6
poor: or, afflicted
openeth: Job 36:10; Ch2 12:8
Job 36:16
John Gill
36:15 He delivereth the poor in his affliction,.... The righteous or godly poor; who are not only poor in worldly things, but poor in spirit; who are humbled, brought low, and made contrite, through the afflicting hand of God: these, though the Lord does sooner or later deliver "out" of their afflictions, yet that is not intended here, but a deliverance "in" them; which is done by supporting them under them, by supplying them with his grace to bear them patiently, by granting them his gracious presence for their comfort in them, by stilling the enemy and the avenger, keeping Satan from disturbing them, and freeing them from doubts and fears and unbelief, and by drawing their hearts and affections off of the world, and the things of it, to himself;
and openeth their ears in oppression; while they are oppressed; not only to discipline, correction, and instruction, Job 36:10; but to hear comfortable words spoken, to them by the Lord; who, in the midst of their affliction and oppression, whispers in their ears, and tells them how he loves them, though they are rebuked and chastened by him; how he has chosen them to everlasting life and happiness, though now in the furnace of affliction; that he is their covenant God and Father, and knows and owns their souls in adversity that he has pardoned all their sins, though he takes vengeance on their inventions; and in a little time will free them from all their afflictions and oppressions.
John Wesley
36:15 Openeth - Causeth them to hear, and understand, and do, the will of God.
Robert Jamieson, A. R. Fausset and David Brown
36:15 poor--the afflicted pious.
openeth . . . ears-- (Job 36:10); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" (Job 33:16-17, Job 33:23-27).
36:1636:16: եւ զերծոյց զքեզ ՚ի բերանոյ թշնամւոյ։ Անդունդք որոյ տարածումն ՚ի ներքոյ իւր. եւ էջ սեղա՛ն քո լի պարարտութեամբ[9463]։ [9463] Ոմանք. Եւ անդունդք։
16 քեզ էլ փրկեց թշնամու երախից: Քո տակ գտնուող անդնդից ազատեց քեզ ու առաջդ պարարտութեամբ լի սեղան դրեց:
16 Քեզ ալ նեղութենէ պիտի ազատէր Ու այնպիսի ընդարձակութեան բերէր, ուր նեղութիւն չկայ Ու քու սեղանդ դրուածը պարարտութեամբ լեցուն պիտի ըլլար։
Անդունդք որոյ տարածումն ի ներքոյ իւր. եւ էջ սեղան քո լի պարարտութեամբ:

36:16: եւ զերծոյց զքեզ ՚ի բերանոյ թշնամւոյ։ Անդունդք որոյ տարածումն ՚ի ներքոյ իւր. եւ էջ սեղա՛ն քո լի պարարտութեամբ[9463]։
[9463] Ոմանք. Եւ անդունդք։
16 քեզ էլ փրկեց թշնամու երախից: Քո տակ գտնուող անդնդից ազատեց քեզ ու առաջդ պարարտութեամբ լի սեղան դրեց:
16 Քեզ ալ նեղութենէ պիտի ազատէր Ու այնպիսի ընդարձակութեան բերէր, ուր նեղութիւն չկայ Ու քու սեղանդ դրուածը պարարտութեամբ լեցուն պիտի ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
36:1636:16 И тебя вывел бы Он из тесноты на простор, где нет стеснения, и поставляемое на стол твой было бы наполнено туком;
36:16 καὶ και and; even προσέτι προσετι delude; deceive σε σε.1 you ἐκ εκ from; out of στόματος στομα mouth; edge ἐχθροῦ εχθρος hostile; enemy ἄβυσσος αβυσσος abyss κατάχυσις καταχυσις underneath αὐτῆς αυτος he; him καὶ και and; even κατέβη καταβαινω step down; descend τράπεζά τραπεζα table; bank σου σου of you; your πλήρης πληρης full πιότητος πιοτης fatness
36:16 וְ wᵊ וְ and אַ֤ף ʔˈaf אַף even הֲסִיתְךָ֨׀ hᵃsîṯᵊḵˌā סות incite מִ mi מִן from פִּי־ ppî- פֶּה mouth צָ֗ר ṣˈār צַר narrow רַ֭חַב ˈraḥav רַחַב expanse לֹא־ lō- לֹא not מוּצָ֣ק mûṣˈāq מוּצָק constraint תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part וְ wᵊ וְ and נַ֥חַת nˌaḥaṯ נַחַת rest שֻׁ֝לְחָנְךָ֗ ˈšulḥānᵊḵˈā שֻׁלְחָן table מָ֣לֵא mˈālē מלא be full דָֽשֶׁן׃ ḏˈāšen דֶּשֶׁן fatness
36:16. igitur salvabit te de ore angusto latissime et non habentis fundamentum subter se requies autem mensae tuae erit plena pinguedineTherefore he shall set thee at large out of the narrow mouth, and which hath no foundation under it: and the rest of thy table shall be full of fatness.
36:16. Therefore, he will save you from the narrow mouth very widely, even though it has no foundation under it. Moreover, your respite at table will be full of fatness.
36:16. Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness.
36:16. Therefore, he will save you from the narrow mouth very widely, even though it has no foundation under it. Moreover, your respite at table will be full of fatness.
36:16. Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness.
36:16 Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness:
36:16 И тебя вывел бы Он из тесноты на простор, где нет стеснения, и поставляемое на стол твой было бы наполнено туком;
36:16
καὶ και and; even
προσέτι προσετι delude; deceive
σε σε.1 you
ἐκ εκ from; out of
στόματος στομα mouth; edge
ἐχθροῦ εχθρος hostile; enemy
ἄβυσσος αβυσσος abyss
κατάχυσις καταχυσις underneath
αὐτῆς αυτος he; him
καὶ και and; even
κατέβη καταβαινω step down; descend
τράπεζά τραπεζα table; bank
σου σου of you; your
πλήρης πληρης full
πιότητος πιοτης fatness
36:16
וְ wᵊ וְ and
אַ֤ף ʔˈaf אַף even
הֲסִיתְךָ֨׀ hᵃsîṯᵊḵˌā סות incite
מִ mi מִן from
פִּי־ ppî- פֶּה mouth
צָ֗ר ṣˈār צַר narrow
רַ֭חַב ˈraḥav רַחַב expanse
לֹא־ lō- לֹא not
מוּצָ֣ק mûṣˈāq מוּצָק constraint
תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part
וְ wᵊ וְ and
נַ֥חַת nˌaḥaṯ נַחַת rest
שֻׁ֝לְחָנְךָ֗ ˈšulḥānᵊḵˈā שֻׁלְחָן table
מָ֣לֵא mˈālē מלא be full
דָֽשֶׁן׃ ḏˈāšen דֶּשֶׁן fatness
36:16. igitur salvabit te de ore angusto latissime et non habentis fundamentum subter se requies autem mensae tuae erit plena pinguedine
Therefore he shall set thee at large out of the narrow mouth, and which hath no foundation under it: and the rest of thy table shall be full of fatness.
36:16. Therefore, he will save you from the narrow mouth very widely, even though it has no foundation under it. Moreover, your respite at table will be full of fatness.
36:16. Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness.
36:16. Therefore, he will save you from the narrow mouth very widely, even though it has no foundation under it. Moreover, your respite at table will be full of fatness.
36:16. Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:16: Even so would he have removed thee - If thou hadst turned to, obeyed, and served him, thy present state would have been widely different from what it is.
Albert Barnes: Notes on the Bible - 1834
36:16: Even so would he have removed thee - That is, if you had been patient and resigned, and if you had gone to him with a broken heart. Having stated the "principles" in regard to affliction which he held to be indisputable, and having affirmed that God was ever ready to relieve the sufferer if he would apply to him with a proper spirit, it was natural to infer from this that the reason why Job "continued" to suffer was, that he did not manifest a proper spirit in his trials. Had he done this, Elihu says, the hand of God would have been long since withdrawn, and his afflictions would have been removed.
Out of the strait into a broad place - From the narrow, pent up way, where it is impossible to move, into a wide and open path. Afflictions are compared with a narrow path, in which it is impossible to get. along; prosperity with a broad and open road in which there are no obstructions; compare Psa 18:19; Psa 31:8. "And that which should be set on thy table." Margin, "the rest of thy table." The Hebrew word (נחת nachath - from נוח nû ach, "to rest," and in the Hiphil to set down, to cause to rest) means properly a "letting," or "settling down;" and then that which is set down - as e. g. food on a table. This is the idea here. that the food which would be set on his table would be rich and abundant; that is, he would be restored to prosperity, if he envinced a penitent spirit in his trials, and confessed his sins to God. The same image of piety occurs in Psa 23:5, "Thou preparest a table before me in the presence of mine enemies."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:16: a broad: Job 19:8, Job 42:10-17; Psa 18:19, Psa 31:8, Psa 40:1-3, Psa 118:5
that which should be set on thy table: Heb. the rest of thy table
full: Psa 23:5, Psa 36:8, Psa 63:5; Isa 25:6, Isa 55:2
Job 36:17
Carl Friedrich Keil and Franz Delitzsch
36:16
16 And He even bringeth thee out of the jaws of distress
To a broad place, whose ground hath no straitness,
And the adorning of thy table shall be full of fatness.
17 Yet thou art become full of the judging of the evil-doer:
Judging and judgment lay hold on one another!
18 For let not anger indeed entice thee to scorning,
And let not the greatness of the ransom mislead thee.
With Job 36:16 Elihu passes over to the application to Job of what he said in the preceding strophe. Since it is usual to place אף (like גּם and אך) at the beginning of the sentence, although not belonging to the member of the sentence which immediately follows, ואף הסיתך for והסית אף אתך cannot be remarkable. The praet. הסיתך is not promissory, but Elihu says with what design God has decreed the present suffering for Job. הסית מן is like 2Chron 18:31 : out of distress (צר for צר by Rebia magnum), which has him in its jaws, and threatens to swallow him, God brings him away to great prosperity; a thought which Elihu expresses in the imagery of the Psalms of a broad place and a bountiful table (comp. e.g., Ps 4:2; Ps 23:5). רחב is locative, and לא־מוּצק תּחתּיה is either a relative clause: whose beneath (ground) is not straitened, no-straitness (in which case מוּצק would not be constr. from the n. hophal. מוּצק, Isa.Is 9:1, but absol. after the form מחנק, Job 7:15, Ew. 160, c, Anm. 4), Saad. Arab. lâ ḍı̂q fı̂ mûḍ‛hâ (cujus in loco non angustiae); or it is virtually an adj.: without (לא = בּלא, as Job 34:24), comp. on Job 12:24) straitness of what is beneath them, eorum quae sub se habet (comp. on Job 28:5). רחב is fem., like רחוב, Dan 9:25. A special clause takes the place of the locative, Job 36:16 : and the settling or spreading, i.e., the provision (from נוּח, to come down gradually, to seat one's self) of thy table shall be full of fatness. מלא (whether it be adj. or verb) is treated by attraction, according to the gender of the governed noun; and it is unnecessary, with Rosenm. and others, to derive נחת from נחת (Aram. for ירד).
In Job 36:17, דּין is intended of Job's negative judgment concerning God and His dealings (comp. Ps 76:9, where it signifies a judicial decision, and Prov 22:10, where it signifies a wrangling refusal of a fair decision). Job 36:17 is not a conditional clause (Hahn), in which case the praet. hypothet. would have a prominent position, but an adversative predicative clause: but (nevertheless) thou art full of the judging of the evil-doer (evil judging); after which, just as ἀσυνδέτως as Job 36:14, the sad issue in which this judging after the manner of evil-doers results is expressed: such judging and judgment border closely upon one another. Rd., Dietr., and Schlottm. have wrongly reproduced this idea, discerned by Ges., when they translate: judgment and sentence (guilt and punishment) shall seize thee. יתמכוּ, prehendunt scil. se (Ebr.: put forth the hand), is used like the Aram. סמך, to draw nearer, fasten together (Rabb. סמוּך, near at hand), Arab. tamâsaka (from Arab. msk = סמך, as e.g., hanash = נחשׁ). In Job 36:18 we leave the signification thick milk or cream (חמה = חמאה, as Job 29:6) to those who persuade themselves that cream can be metaphorically equivalent to superfluity (Ew., Hirz., Vaih., Hlgst.). Renan's translation: N'espre pas dtourner la colre de Dieu par une amende, we also leave as a simple puzzle to its discoverer, who, with this one exception, is destitute of thoughts proper to the book of Job. In general, the thought, "do not imagine by riches, by a great ransom, to be able to satisfy the claims of God," is altogether out of place here. Moreover, חמה, which, as e.g., דּאגה, Prov 12:25 (Ew. 174, g), is construed as masc., cannot be understood of God's wrath, since the poet by הסית will not at one time have ascribed to God a well-meant incitation, at another an enticement in malam partem. That which allures is Job's own חמה, and that not the excitement of his affliction (Hahn), but of his passion; comp. אף, Job 36:13. שׂפק is, however, to be explained according to Job 34:37, comp. Job 27:23 (clapping of hands = derision); and כּפר signifies reconciliation or expiation, as Job 33:24. Elihu admonishes Job not to allow himself to be drawn by the heat of passion into derision, or to deride; nor to be allured from the right way by the ransom which is required of him as the price of restoration to happiness, viz., humble submission to the divine chastisement, as though this ransom were exceeding great. The connection is clear: an adverse verdict (דּין) and condemnation (משׁפּט) are closely connected; for (כּי) hastiness of temper, let it not (פּן( ton ti ) lead thee astray ... thou wouldst not escape the judgment of God!
Geneva 1599
36:16 Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and (l) that which should be set on thy table [should be] full of fatness.
(l) If you had been obedient to God, he would have brought you to freedom and wealth.
John Gill
36:16 Even so,.... Here Elihu accommodates what he had said to the case of Job; that had he hearkened and been obedient to the voice of God in his rod, and had submitted to his chastening hand, and patiently bore his afflictions;
he, God,
would have removed thee out of the strait into a broad place, where there is no straitness: that is, out of the strait circumstances in which he was, into liberty; would have brought him into a large place, where he might walk at liberty, as David experienced, Ps 4:1; and may be understood both in a temporal and spiritual sense. In a temporal sense; he was now in great straits, in poverty and affliction; these pressed him hard on every side, so that his way, as he says, was "fenced up, that he could not pass", Job 19:8. Now had he been rightly humbled under his affliction, God would have taken him out of the straits of adversity, and set his feet in a large room of prosperity; see Ps 31:7. In a spiritual sense; persons are as in a strait place and pent up, when they cannot come forth in the free exercise of grace and duty; their souls are as it were in prison, they are shut up, and have not freedom with God nor man; their faith is ready to fail, their hope is sunk very low, they are straitened in their own bowels or affections, in their love to God and his people: and then they are removed into a large place, when it is the reverse with them; when they are favoured with the free spirit of the Lord, for where he is there is liberty; and when their hearts are enlarged with the love of God, and in the exercise of grace; and then they can run cheerfully the ways of his commandments;
and that which should be set on thy table should be full of fatness; which in a temporal sense denotes, that he should have had a plentiful table, spread with the best of provisions, the richest dainties, the finest of the wheat, and the fattest of the creatures; and these should rest and remain upon his table, or be constantly renewed there: and in a spiritual sense, that his soul should have been satisfied with the love of God, shed abroad in his heart; with the blessings of the everlasting covenant of grace applied unto him; and with the goodness of the house of God, his word and ordinances, as with marrow and fatness; see Ps 63:5.
John Wesley
36:16 He would - If thou hadst opened thine ear to God's counsels. Into - A state of ease and freedom.
Robert Jamieson, A. R. Fausset and David Brown
36:16 Rather, "He will lead forth thee also out of the jaws of a strait" (Ps 18:19; Ps 118:5).
broad place--expresses the liberty, and the well-supplied "table" the abundance of the prosperous (Ps 23:5; Is 25:6).
36:1736:17: Մի՛ պակասեսցեն իրաւունք արդարոյ. սրտմտութիւն ՚ի վերայ ամպարշտաց հասցէ[9464], [9464] Ոմանք. Մի՛ պակասեսցէ իրաւունք արդարոց։
17 Չի պակասելու արդարների ուղիղ դատաստանը, բայց զայրոյթ է իջնելու ամբարիշտների վրայ
17 Բայց եթէ դուն չարին դատը պաշտպանեցիր*,Իրաւունքն ու դատաստանը քեզ պիտի բռնեն։
Մի՛ պակասեսցեն իրաւունք արդարոյ. սրտմտութիւն ի վերայ ամպարշտաց հասցէ:

36:17: Մի՛ պակասեսցեն իրաւունք արդարոյ. սրտմտութիւն ՚ի վերայ ամպարշտաց հասցէ[9464],
[9464] Ոմանք. Մի՛ պակասեսցէ իրաւունք արդարոց։
17 Չի պակասելու արդարների ուղիղ դատաստանը, բայց զայրոյթ է իջնելու ամբարիշտների վրայ
17 Բայց եթէ դուն չարին դատը պաշտպանեցիր*,Իրաւունքն ու դատաստանը քեզ պիտի բռնեն։
zohrab-1805▾ eastern-1994▾ western am▾
36:1736:17 но ты преисполнен суждениями нечестивых: суждение и осуждение близки.
36:17 οὐχ ου not ὑστερήσει υστερεω lack; fail δὲ δε though; while ἀπὸ απο from; away δικαίων δικαιος right; just κρίμα κριμα judgment
36:17 וְ wᵊ וְ and דִין־ ḏîn- דִּין claim רָשָׁ֥ע rāšˌāʕ רָשָׁע guilty מָלֵ֑אתָ mālˈēṯā מלא be full דִּ֖ין dˌîn דִּין claim וּ û וְ and מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice יִתְמֹֽכוּ׃ yiṯmˈōḵû תמך grasp
36:17. causa tua quasi impii iudicata est causam iudiciumque recipiesThy cause hath been judged as that of the wicked, cause and judgment thou shalt recover.
36:17. Your case has been judged like that of the impious; you will withdraw your plea and your judgment.
36:17. But thou hast fulfilled the judgment of the wicked: judgment and justice take hold [on thee].
36:17. Your case has been judged like that of the impious; you will withdraw your plea and your judgment.
36:17. But thou hast fulfilled the judgment of the wicked: judgment and justice take hold [on thee].
36:17 But thou hast fulfilled the judgment of the wicked: judgment and justice take hold:
36:17 но ты преисполнен суждениями нечестивых: суждение и осуждение близки.
36:17
οὐχ ου not
ὑστερήσει υστερεω lack; fail
δὲ δε though; while
ἀπὸ απο from; away
δικαίων δικαιος right; just
κρίμα κριμα judgment
36:17
וְ wᵊ וְ and
דִין־ ḏîn- דִּין claim
רָשָׁ֥ע rāšˌāʕ רָשָׁע guilty
מָלֵ֑אתָ mālˈēṯā מלא be full
דִּ֖ין dˌîn דִּין claim
וּ û וְ and
מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice
יִתְמֹֽכוּ׃ yiṯmˈōḵû תמך grasp
36:17. causa tua quasi impii iudicata est causam iudiciumque recipies
Thy cause hath been judged as that of the wicked, cause and judgment thou shalt recover.
36:17. Your case has been judged like that of the impious; you will withdraw your plea and your judgment.
36:17. But thou hast fulfilled the judgment of the wicked: judgment and justice take hold [on thee].
36:17. Your case has been judged like that of the impious; you will withdraw your plea and your judgment.
36:17. But thou hast fulfilled the judgment of the wicked: judgment and justice take hold [on thee].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
17-18. Сомнение в исполнимости только что сказанного. Ввиду греховного настроения Иова ("преисполнен суждениями нечестивых", ср. XXXIV:7), проявляющегося в нечестивых речах, которые навлекают божественный гнев ("суждение и осуждение близки"), Елиуй сомневается в исполнимости своих обещаний и потому предостерегает Иова от излишней раздражительности, могущей привести к оскорблению Бога, "Пусть гнев не вовлечет тебя в оскорбление" (буквальный перевод первой половины 1: в ст. ; ср. ст. 13; XXXIV:37), и советует терпеливо переносить страдания, которыми он может искупить себя ("пусть величие выкупа не отвращает тебя от раскаяния", - вторая половина 18: ст. ).
Adam Clarke: Commentary on the Bible - 1831
36:17: But thou hast fulfilled the judgment of the wicked - As thou art acting like the wicked, so God deals with thee as he deals with them. Elihu is not a whit behind Job's other friends. None of them seems to have known any thing of the permission given by God to Satan to afflict and torment an innocent man.
Albert Barnes: Notes on the Bible - 1834
36:17: But thou hast fulfilled the judgment of the wicked - Rosenmuller explains this as meaning, "If under divine inflictions and chastisements you wish to imitate the obduracy of the wicked, then the cause and the punishment will mutually sustain them selves; that is, the one will be commensurate with the other." But it is not necessary to regard this as a "supposition." It has rather the aspect of; an affirmation, meaning to express the fact that Job "had," as Elihu feared, envinced the same spirit in his trials which the wicked do. He had not seen in him evidence of penitence and of a desire to return to God, but had heard complaints and murmurings, such as the wicked indulge in. He had "filled up," or "fulfilled," the judgment of the wicked; that is, he had in no way come short of the opinion which "they" expressed of the divine dealings. Still it is possible that the word "if" may be here understood, and that Elihu means merely to state that if Job should manifest the same spirit with the wicked, instead of a spirit of penitence, he would have reason to apprehend the same doom which they experience.
Judgment and justice take hold on thee - Margin, "or, should uphold thee." The Hebrew word here rendered "take" - יתמכוּ yitmokû, is from תמך tâ mak - "to take hold of, to obtain, to hold fast, to support." Rosenmuller and Gesenius suppose that the word here has a "reciprocal" sense, and means they take hold of each other, or sustain each other. Prof. Lee renders it, "Both judgment and justice will uphold this;" that is, the sentiment which he had just advanced, that Job had filled up the judgment of the wicked. Urnbrett renders it, "If thou art full of the opinion of the wicked, then the opinion and justice will rapidly follow each other."
Doch worm du yell bist yon des FRev_lers Urtheil,
So werden Urthoil und Gericht schnell auf einander folgen.
According to this the meaning is, that if Job held the opinions of wicked people, he must expect that these opinions would be rapidly followed by judgment, or that they would go together, and support each other. This seems to me to be in accordance with the connection, and to express the thought which Elihu meant to convey. It is a sentiment which is undoubtedly true - that if a man holds the sentiments, and manifests the spirit of the wicked, he must expect to be treated as they are.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:17: fulfilled: Job 16:5, Job 34:8, Job 34:36; Rom 1:32; Rev 18:4
take hold on thee: should uphold thee
Job 36:18
Geneva 1599
36:17 But thou hast fulfilled the (m) judgment of the wicked: judgment and justice take hold [on thee].
(m) You are altogether after the manner of the wicked: for you murmur against the justice of God.
John Gill
36:17 But thou hast fulfilled the judgment of the wicked,.... Some (w) take this to be a continuation of the happiness Job would have enjoyed, had he behaved in his affliction as he ought to have done; then he would have been filled to satisfaction, by seeing the judgments of God exercised on wicked men, as on the Chaldeans and Sabeans, who had injured him: "and judgment and justice would have upheld thee"; when they should be cast down. But these words rather seem to be expressive of his present state, and the reason of it, he not being sufficiently humbled: and the sense is, not that he had lived a vicious course of life, as the wicked do, and filled up the measure of his wickedness as they; and so deserved to be filled with the like judgments as inflicted on them. Mr. Broughton reads the words,
"as thou hast fulfilled the sentence of the wicked, sentence and judgment have laid hold:''
but rather the meaning is, that he had "fulfilled the contention of the wicked" (x); pleaded as they did, argued with God after their manner: and therefore is said to go in company and walk with them, and make answers for them, Job 34:8. Wherefore
justice and judgment take hold on thee; afflictions in righteousness, or the chastening hand of God, in righteous judgment, had taken hold upon him, and would hold him until he was sufficiently humbled under them.
(w) Schmidt, Michaelis. (x) "et litem improbi implevisti", Schultens.
John Wesley
36:17 The judgment - Or, the sentence, thou hast justified the hard speeches which wicked men utter against God. Therefore - Therefore the just judgment of God takes hold on thee. Thou hast maintained their cause against God, and God passes against thee the sentence of condemnation due to wicked men.
Robert Jamieson, A. R. Fausset and David Brown
36:17 Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [MAURER]; or rather, as UMBREIT, referring to Job 34:5-7, Job 34:36, the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jer 51:9, playing on the double meaning of "judgment") and justice shall closely follow each other [UMBREIT].
36:1836:18: վասն ամպարշտութեան կաշառաց՝ զոր ընդունէին անիրաւութեամբ[9465]։ [9465] Ոմանք. Կաշառոց։
18 անօրէն կաշառքի համար, որ ընդունում էին անիրաւութեամբ:
18 Որովհետեւ բարկութիւն կայ, չըլլայ որ հարուածով մը քեզ վերցնէ. Այն ատեն մեծ փրկանքը քեզ չի կրնար ազատել։
վասն ամպարշտութեան կաշառաց` զոր ընդունէին անիրաւութեամբ:

36:18: վասն ամպարշտութեան կաշառաց՝ զոր ընդունէին անիրաւութեամբ[9465]։
[9465] Ոմանք. Կաշառոց։
18 անօրէն կաշառքի համար, որ ընդունում էին անիրաւութեամբ:
18 Որովհետեւ բարկութիւն կայ, չըլլայ որ հարուածով մը քեզ վերցնէ. Այն ատեն մեծ փրկանքը քեզ չի կրնար ազատել։
zohrab-1805▾ eastern-1994▾ western am▾
36:1836:18 Да не поразит тебя гнев {Божий} наказанием! Большой выкуп не спасет тебя.
36:18 θυμὸς θυμος provocation; temper δὲ δε though; while ἐπ᾿ επι in; on ἀσεβεῖς ασεβης irreverent ἔσται ειμι be δι᾿ δια through; because of ἀσέβειαν ασεβεια irreverence δώρων δωρον present ὧν ος who; what ἐδέχοντο δεχομαι accept; take ἐπ᾿ επι in; on ἀδικίαις αδικια injury; injustice
36:18 כִּֽי־ kˈî- כִּי that חֵ֭מָה ˈḥēmā חֵמָה heat פֶּן־ pen- פֶּן lest יְסִֽיתְךָ֣ yᵊsˈîṯᵊḵˈā סות incite בְ vᵊ בְּ in סָ֑פֶק sˈāfeq שֶׂפֶק [uncertain] וְ wᵊ וְ and רָב־ rov- רֹב multitude כֹּ֝֗פֶר ˈkˈōfer כֹּפֶר ransom אַל־ ʔal- אַל not יַטֶּֽךָּ׃ yaṭṭˈekkā נטה extend
36:18. non te ergo superet ira ut aliquem opprimas nec multitudo donorum inclinet teTherefore let not anger overcome thee to oppress any man: neither let multitude of gifts turn thee aside.
36:18. Therefore, do not let anger overwhelm you so that you oppress another; neither should you allow a multitude of gifts to influence you.
36:18. Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.
36:18. Therefore, do not let anger overwhelm you so that you oppress another; neither should you allow a multitude of gifts to influence you.
36:18. Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.
36:18 Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee:
36:18 Да не поразит тебя гнев {Божий} наказанием! Большой выкуп не спасет тебя.
36:18
θυμὸς θυμος provocation; temper
δὲ δε though; while
ἐπ᾿ επι in; on
ἀσεβεῖς ασεβης irreverent
ἔσται ειμι be
δι᾿ δια through; because of
ἀσέβειαν ασεβεια irreverence
δώρων δωρον present
ὧν ος who; what
ἐδέχοντο δεχομαι accept; take
ἐπ᾿ επι in; on
ἀδικίαις αδικια injury; injustice
36:18
כִּֽי־ kˈî- כִּי that
חֵ֭מָה ˈḥēmā חֵמָה heat
פֶּן־ pen- פֶּן lest
יְסִֽיתְךָ֣ yᵊsˈîṯᵊḵˈā סות incite
בְ vᵊ בְּ in
סָ֑פֶק sˈāfeq שֶׂפֶק [uncertain]
וְ wᵊ וְ and
רָב־ rov- רֹב multitude
כֹּ֝֗פֶר ˈkˈōfer כֹּפֶר ransom
אַל־ ʔal- אַל not
יַטֶּֽךָּ׃ yaṭṭˈekkā נטה extend
36:18. non te ergo superet ira ut aliquem opprimas nec multitudo donorum inclinet te
Therefore let not anger overcome thee to oppress any man: neither let multitude of gifts turn thee aside.
36:18. Therefore, do not let anger overwhelm you so that you oppress another; neither should you allow a multitude of gifts to influence you.
36:18. Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.
36:18. Therefore, do not let anger overwhelm you so that you oppress another; neither should you allow a multitude of gifts to influence you.
36:18. Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:18: Because there is wrath - This is a time in which God is punishing the wicked; take heed lest thou be cut off in a moment. Redeem the time; the days are evil.
Then a great ransom - When he determines to destroy, who can save?
Albert Barnes: Notes on the Bible - 1834
36:18: Because there is wrath - That is, the wrath of God is to be dreaded. The meaning is, that if Job persevered in the spirit which he had manifested, he had every reason to expect that God would suddenly cut him off. He might now repent and find mercy, but he had shown the spirit of those who were rebellions in affliction, and if he persevered in that, he had nothing to expect but the wrath of God.
With his stroke - With his smiting or chastisement; compare .
Then a great ransom cannot deliver thee - Margin, "turn thee aside." The meaning is, that a great ransom could not pRev_ent him from being cut off. On the meaning of the word ransom, see the notes at . The idea here is, not that a great ransom could not deliver him "after" he was cut off and consigned to hell - which would be true; but that when he had manifested a spirit of insubmission a little longer, nothing could save him from being cut off from the land of the living. God would not spare him on account; of wealth, or rank, or age, or wisdom. None of these things would be a "ransom" in virtue of which his forfeited life would be preserved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:18: Because: Psa 2:5, Psa 2:12, Psa 110:5; Mat 3:7; Rom 1:18, Rom 2:5; Eph 5:6
his: Psa 39:10; Isa 14:6; Eze 24:16
then: Job 33:24; Psa 49:7, Psa 49:8; Ti1 2:6; Heb 2:3
deliver thee: Heb. turn thee aside
Job 36:19
Geneva 1599
36:18 (n) Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.
(n) God punishes you, lest you forget God in your wealth and so perish.
John Gill
36:18 Because there is wrath,.... Either wrath in Job, so some; indignation and impatience under the afflicting hand of God, expressed by cursing the day of his birth, and by his angry pleadings with God: and therefore Elihu advises him to beware of it, and check this impetuous spirit; cease from his anger and forsake wrath, and fret not himself to do evil, and provoke the Lord to take him away at once, and then his case would be irretrievable. Or rather wrath in God, which is revealed from heaven against all ungodliness and unrighteousness of men. His vindictive and punitive justice, to revenge and punish wickedness, the effects of which are sometimes awful judgments on men in this life; and eternal vengeance hereafter, called wrath to come: this is laid up in store with him, and sealed up in his treasures, prepared in his purposes and decrees, is revealed in his law, and breaks forth in various instances; see Num 16:46. And there is an appearance of wrath, a little wrath, which is no other than love displeased, in the afflictions and chastisements of God's people, and might be perceived by Job: and this being the case, Elihu advises him to
beware; which, though not expressed in the original, is well supplied; and his meaning is, that he would be cautious of what he said, and not go on to multiply words against God; speak unbecomingly of him, arraign his justice, and find fault with his dealings with him; as well as beware of his actions, conduct, and behaviour, that his tongue and his doings be not against the Lord, to provoke the eyes of his glory;
lest he take thee away with his stroke; out of the world by death, which is the stroke of his hand; and is sometimes given suddenly, and in an awful manner, in wrath and vengeance. Some render the last word, "with clapping of hands" (y); either the hands of men, Job 27:23; or of God; expressing his exultation and pleasure at the death of such a person, laughing at his calamity, and mocking when fear cometh; which is dreadful and tremendous;
then a great ransom cannot deliver thee: there is no ransom on earth equal to the life or soul of man; "what shall a man give in exchange for his soul?" Mt 16:26; see Ps 49:6. The great ransom of all is the ransom of Christ, which Elihu had made mention of before, Job 33:24; and what else could he have in his mind now? This is the ransom found by infinite wisdom, which Christ came to give, and has given; and by which he has ransomed his people from him that is stronger than they, from the bondage of sin, of Satan, of the world, of hell and death, and everlasting destruction: and this is a great one, plenteous redemption, a great salvation; the ransomer is the great God and our Saviour; the ransom price is not corruptible things, as silver and gold, but the precious blood of Christ, his life, yea, he himself. How great must this ransom be! and it is given for great sinners, the chief of them; and is sufficient for all the elect of God, both Jews and Gentiles: and yet, as great as it is, it is of no avail to one that God has taken away by a stroke out of this world, and sent to everlasting destruction; not through want of sufficiency in this ransom, but by reason of the final and unalterable state of such persons; as, even in the present life, it is of no avail to the deniers and despisers of it, Heb 10:26.
(y) "complosione manuum", Tigurine version; so some in Munster.
John Wesley
36:18 Wrath - Conceived by God against thee. Then - If once God's wrath take hold of thee, no ransom will be accepted for thee.
Robert Jamieson, A. R. Fausset and David Brown
36:18 (Num 16:45; Ps 49:6-7; Mt 16:26). Even the "ransom" by Jesus Christ (Job 33:24) will be of no avail to wilful despisers (Heb 10:26-29).
with his stroke-- (Job 34:26). UMBREIT translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" (Job 34:7; Job 27:23). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" (Job 36:17), so "ransom" ("seduce") to "will he esteem riches" (Job 36:19). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19.
36:1936:19: ※ Մի՛ թիւրեսցեն զքեզ միտք կամակորութեան խնդրուածոց՝ յորժամ ՚ի վի՛շտս իցեն տկարք։ ※ Եւ զամենայն զօրաւորս զօրութեամբ[9466]. [9466] ՚Ի լուս՛՛. Միթէ օրհնեսցեն զքեզ միտք կա՛՛։ Ուր ոմանք. մխիթարեսցեն զնա միտք կամակարութեան։
19 Թող քո միտքը կամովին երես չդարձնի խնդրանքներից, երբ տկարները ցաւի մէջ են: Զօրութեամբ բոլոր օժտուածներին առաջ չտանես գիշերը,
19 Միթէ անիկա քու հարստութիւնդ բանի մը տեղ կը դնէ՞.Ո՛չ ոսկին ու ո՛չ մեծ գանձերը բան մը կը համարէ։
Մի՛ թիւրեսցեն զքեզ միտք կամակարութեան խնդրուածոց` յորժամ ի վիշտս իցեն տկարք:

36:19: ※ Մի՛ թիւրեսցեն զքեզ միտք կամակորութեան խնդրուածոց՝ յորժամ ՚ի վի՛շտս իցեն տկարք։ ※ Եւ զամենայն զօրաւորս զօրութեամբ[9466].
[9466] ՚Ի լուս՛՛. Միթէ օրհնեսցեն զքեզ միտք կա՛՛։ Ուր ոմանք. մխիթարեսցեն զնա միտք կամակարութեան։
19 Թող քո միտքը կամովին երես չդարձնի խնդրանքներից, երբ տկարները ցաւի մէջ են: Զօրութեամբ բոլոր օժտուածներին առաջ չտանես գիշերը,
19 Միթէ անիկա քու հարստութիւնդ բանի մը տեղ կը դնէ՞.Ո՛չ ոսկին ու ո՛չ մեծ գանձերը բան մը կը համարէ։
zohrab-1805▾ eastern-1994▾ western am▾
36:1936:19 Даст ли Он какую цену твоему богатству? Нет, ни золоту и никакому сокровищу.
36:19 μή μη not σε σε.1 you ἐκκλινάτω εκκλινω deviate; avoid ἑκὼν εκων willing ὁ ο the νοῦς νους intellect; mind δεήσεως δεησις petition ἐν εν in ἀνάγκῃ αναγκη compulsion; necessity ὄντων ειμι be ἀδυνάτων αδυνατος impossible; disabled καὶ και and; even πάντας πας all; every τοὺς ο the κραταιοῦντας κραταιοω have dominion ἰσχύν ισχυς force
36:19 הֲ hᵃ הֲ [interrogative] יַעֲרֹ֣ךְ yaʕᵃrˈōḵ ערך arrange שׁ֖וּעֲךָ šˌûʕᵃḵā שׁוּעַ [uncertain] לֹ֣א lˈō לֹא not בְ vᵊ בְּ in צָ֑ר ṣˈār צַר narrow וְ֝ ˈw וְ and כֹ֗ל ḵˈōl כֹּל whole מַאֲמַצֵּי־ maʔᵃmaṣṣê- מַאֲמָץ effort כֹֽחַ׃ ḵˈōₐḥ כֹּחַ strength
36:19. depone magnitudinem tuam absque tribulatione et omnes robustos fortitudineLay down thy greatness without tribulation, and all the mighty of strength.
36:19. Lay down your greatness without distress, and put aside all of your power with courage.
36:19. Will he esteem thy riches? [no], not gold, nor all the forces of strength.
36:19. Lay down your greatness without distress, and put aside all of your power with courage.
36:19. Will he esteem thy riches? [no], not gold, nor all the forces of strength.
36:19 Will he esteem thy riches? [no], not gold, nor all the forces of strength:
36:19 Даст ли Он какую цену твоему богатству? Нет, ни золоту и никакому сокровищу.
36:19
μή μη not
σε σε.1 you
ἐκκλινάτω εκκλινω deviate; avoid
ἑκὼν εκων willing
ο the
νοῦς νους intellect; mind
δεήσεως δεησις petition
ἐν εν in
ἀνάγκῃ αναγκη compulsion; necessity
ὄντων ειμι be
ἀδυνάτων αδυνατος impossible; disabled
καὶ και and; even
πάντας πας all; every
τοὺς ο the
κραταιοῦντας κραταιοω have dominion
ἰσχύν ισχυς force
36:19
הֲ hᵃ הֲ [interrogative]
יַעֲרֹ֣ךְ yaʕᵃrˈōḵ ערך arrange
שׁ֖וּעֲךָ šˌûʕᵃḵā שׁוּעַ [uncertain]
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
צָ֑ר ṣˈār צַר narrow
וְ֝ ˈw וְ and
כֹ֗ל ḵˈōl כֹּל whole
מַאֲמַצֵּי־ maʔᵃmaṣṣê- מַאֲמָץ effort
כֹֽחַ׃ ḵˈōₐḥ כֹּחַ strength
36:19. depone magnitudinem tuam absque tribulatione et omnes robustos fortitudine
Lay down thy greatness without tribulation, and all the mighty of strength.
36:19. Lay down your greatness without distress, and put aside all of your power with courage.
36:19. Will he esteem thy riches? [no], not gold, nor all the forces of strength.
36:19. Lay down your greatness without distress, and put aside all of your power with courage.
36:19. Will he esteem thy riches? [no], not gold, nor all the forces of strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Неудовлетворительность синодального чтения доказывается упоминанием о богатствах, которые Иов готов предложить в качестве выкупа. Все его имущество погибло, следовательно, не может быть и речи о нем, как существующем. Правильным чтением данного стиха признается следующее: "твои вопли выведут ли тебя из несчастия, а равно и все усилия твоего могущества?" Побуждением последовать совету Елиуя (ст. 18) является бесполезность в деле избавления от несчастия воплей Иова (ср. XIX:7), а равно и обращения к силе (ср. IX:19). Спасти Иова может лишь тот путь раскаяния, смирения пред Богом, который указывается его другом.
Albert Barnes: Notes on the Bible - 1834
36:19: Will he esteem thy riches? - That is God will not regard thy riches as a reason why he should not cut you off, or as a ransom for your forfeited life. The reference here must be to the fact that Job "had been" a rich man, and the meaning is, either that God would not spare him because he "had been" a rich man, or that if he had now all the wealth which he once possessed, it would not be sufficient to be a ransom for his life.
Nor all the forces of his strength - Not all that gives power and influence to a man - wealth, age, wisdom, reputation, authority, and rank. The meaning is, that God would not regard any of these when a man was rebellious in affliction, and refused in a proper manner to acknowledge his Maker. Of the truth of what is here affirmed, there can be no doubt. Riches, rank, and honors cannot redeem the life of a man. They do not save him from the grave, and from all that is gloomy and Rev_olting there. When God comes forth to deal with mankind, he does not regard their gold, their rank, their splendid robes or palaces, but he deals with them as "men" - and the "happy," the beautiful, the rich, the noble, moulder back, under his hand, to their native dust in the same manner as the most humble peasant. How forcibly should this teach us not to set our hearts on wealth, and not to seek the honors and wealth of the world as our portion!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:19: Will: Pro 10:2, Pro 11:4; Isa 2:20; Zep 1:18; Jam 5:3
nor all: Job 9:13, Job 34:20; Psa 33:16, Psa 33:17; Pro 11:21; Isa 37:36
Job 36:20
Carl Friedrich Keil and Franz Delitzsch
36:19
19 Shall thy crying place thee beyond distress,
And all the efforts of strength?
20 Long not for the night to come,
Which shall remove people from their place!
21 Take heed, incline not to evil;
For this thou hast desired more than affliction.
Those expositors who found in Job 36:18 the warning, that Job should not imagine that he would be able to redeem himself from judgment by a large ransom, go on to explain: will He esteem thy riches? (Farisol, Rosenm., Umbr., Carey, Ebr., and others); or: will thy riches suffice? (Hirz., Schlottm.); or some other way (Ew.). But apart from the want of connection of this insinuation, which is otherwise not mentioned in the book, and apart from the violence which must be done to היערך to accommodate it to it, שׁוּע, although it might, as the abstract of שׁוע, Job 34:19, signify wealth (comp. Arab. sa‛at, amplitudo), is, however, according to the usage of the language (vid., Job 30:24), so far as we can trace it, a secondary form of שׁוע (שׁועה), a cry for help; and Job 35:9., Job 36:13, and other passages, also point to this signification. What follows is still less appropriate to this thought of ransom; Hirz. translates: Oh, not God and all the treasures of wealth! But בּצר is nowhere equivalent to בּצר, Job 22:24; but צר, Job 36:16, signifies distress; and the expression לא בצר, in a condition devoid of distress, is like לא בחכמה, Job 4:21, and לא ביד, Job 34:20. Finally, אמּיץ כּח signifies mighty in physical strength, Job 9:4, Job 9:19, and מאמצּי־כח strong proofs of strength, not "treasures of wealth." Stick. correctly interprets: "Will thy wild raging cry, then, and all thine exertions, as a warrior puts them forth in the tumult of battle to work his way out, put thee where there is an open space?" but the figure of a warrior is, with Hahn, to be rejected; ערך is only a nice word for שׁית שׂים, to place, set up, Job 37:19.
Job 36:20
Elihu calls upon Job to consider the uselessness of his vehement contending with God, and then warns him against his dreadful provocation of divine judgment: ne anheles (Job 7:2) noctem illam (with the emphatic art.) sublaturam populos loco suo. לעלות is equivalent to futuram (ההוה or העתידה) ut tollat = sublaturam (vid., on Job 5:11, לשׂוּם, collocaturus; Job 30:6, לשׁכּן, habitandum est), syncopated from להעלות, in the sense of Ps 102:25; and תּחתּם signifies, as Job 40:12 (comp. on Hab 3:16), nothing but that just where they are, firmly fixed without the possibility of escape, they are deprived of being. If whole peoples are overtaken by such a fate, how much less shall the individual be able to escape it! And yet Job presses forward on to the tribunal of the terrible Judge, instead of humbling himself under His mighty hand. Oh that in time he would shrink back from this absolute wickedness (און), for he has given it the preference before עני, quiet, resigned endurance. בּחר על signifies, 2Kings 19:39, to choose to lay anything on any one; here as בחר בּ, elsewhere to extend one's choice to something, to make something an object of choice; perhaps also under the influence of the phrase התענּג על, and similar phrases. The construction is remarkable, since one would sooner have expected על־עני זה בחרת, hanc elegisti prae toleratione.
John Gill
36:19 Will he esteem thy riches? no, not gold, nor all the forces of strength. Riches can be of no account, nor bear any weight with God; for they are of him and come from him, and what he has a right to take away and dispose of as he pleases. These cannot ward off the stroke of death, or secure from it; nor can a man possessed of them carry them with him into the other world; nor will they profit in the day of wrath. Mr. Broughton renders it, "will he esteem thy nobleness?" so Junius and Tremellius; thy noble birth, rank and station, thou hast had among men? Not at all. God is no respecter of persons; he regards not the noble and the rich more than the poor: and as for gold, the same may be said of that, which, though the most valuable among men, is of no esteem with God; and besides it is his: "the gold is mine", says he, "and the silver is mine", Hag 2:8. Nor is death to be bribed with it, or put off by it; nor is a "munition" (z) fortress or castle, as some render the word, any defence against it: "nor all the forces of strength". Had a man at his command ever such numerous and powerful armies, they could not protect him from the stroke of death, or deliver him from eternal punishment, the demerit of sin. Though as Job had no riches, no gold, nor troops of soldiers about him; nor was there any great likelihood that this would be his case at death; I should think the words might be better rendered, "will he regard thy cry? no, not in distress; not even the most strong and forcible" cries or entreaties: when the stroke of death is given, the sentence of wrath is passed, and eternal destruction takes place; weeping and wailing will signify nothing: the cries and howlings of the damned in hell are of no avail; their strong cryings, and most intense and earnest entreaties, will have no effect on the Lord; though he is a God of great pity and compassion, and has sympathy with his people in distress, and in all their afflictions is afflicted; yet will have no regard to cries and tears, when the decree is gone forth and carried into execution: the verb from whence the first word is derived is used for "crying" in this chapter, Job 36:13; and the Targum renders it here by supplication and petition; so some other Jewish writers (a) interpret it of crying: and the second word is by several rendered "in straits" (b) and distress; and Cocceius has observed the notion of intense and fervent prayer in the third, and renders the whole pretty near to what has been observed (c).
(z) "non munitionem", Tigurine version. (a) Vid. Aben Ezra, Bar Tzemach, Sephorno. (b) "In angustia", Mercerus, Drusius, Piscator; "in arcto", Cocceius, Schultens. (c) "Num aequalis esset imploration tua non in arcto et omnes contentiones virium", Cocceius.
John Wesley
36:19 Thy riches - If thou hadst as much of them as ever. Forces - The strongest forces.
Robert Jamieson, A. R. Fausset and David Brown
36:19 forces of strength--that is, resources of wealth (Ps 49:7; Prov 11:4).
36:2036:20: ※ մի՛ ձգեսցես ՚ի գիշերի ելանել ժողովրդոց փոխանակ նոցա[9467]. [9467] Ոմանք. Մի՛ ձգեսցես գիշերի ելա՛՛։
20 որպէսզի ժողովուրդը նրանց փոխարէն դուրս չգայ:
20 Մի՛ փափաքիր այն գիշերուան, Որուն մէջ ժողովուրդները իրենց տեղէն աներեւոյթ կ’ըլլան*։
Եւ զամենայն զօրաւորս զօրութեամբ մի՛ ձգեսցես ի գիշերի` ելանել ժողովրդոց փոխանակ նոցա:

36:20: ※ մի՛ ձգեսցես ՚ի գիշերի ելանել ժողովրդոց փոխանակ նոցա[9467].
[9467] Ոմանք. Մի՛ ձգեսցես գիշերի ելա՛՛։
20 որպէսզի ժողովուրդը նրանց փոխարէն դուրս չգայ:
20 Մի՛ փափաքիր այն գիշերուան, Որուն մէջ ժողովուրդները իրենց տեղէն աներեւոյթ կ’ըլլան*։
zohrab-1805▾ eastern-1994▾ western am▾
36:2036:20 Не желай той ночи, когда народы истребляются на своем месте.
36:20 μὴ μη not ἐξελκύσῃς εξελκω draw out τὴν ο the νύκτα νυξ night τοῦ ο the ἀναβῆναι αναβαινω step up; ascend λαοὺς λαος populace; population ἀντ᾿ αντι against; instead of αὐτῶν αυτος he; him
36:20 אַל־ ʔal- אַל not תִּשְׁאַ֥ף tišʔˌaf שׁאף gasp הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night לַ la לְ to עֲלֹ֖ות ʕᵃlˌôṯ עלה ascend עַמִּ֣ים ʕammˈîm עַם people תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
36:20. ne protrahas noctem ut ascendant populi pro eisProlong not the night that people may come up for them.
36:20. Do not prolong the night, even if people rise on their behalf.
36:20. Desire not the night, when people are cut off in their place.
36:20. Do not prolong the night, even if people rise on their behalf.
36:20. Desire not the night, when people are cut off in their place.
36:20 Desire not the night, when people are cut off in their place:
36:20 Не желай той ночи, когда народы истребляются на своем месте.
36:20
μὴ μη not
ἐξελκύσῃς εξελκω draw out
τὴν ο the
νύκτα νυξ night
τοῦ ο the
ἀναβῆναι αναβαινω step up; ascend
λαοὺς λαος populace; population
ἀντ᾿ αντι against; instead of
αὐτῶν αυτος he; him
36:20
אַל־ ʔal- אַל not
תִּשְׁאַ֥ף tišʔˌaf שׁאף gasp
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
לַ la לְ to
עֲלֹ֖ות ʕᵃlˌôṯ עלה ascend
עַמִּ֣ים ʕammˈîm עַם people
תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
36:20. ne protrahas noctem ut ascendant populi pro eis
Prolong not the night that people may come up for them.
36:20. Do not prolong the night, even if people rise on their behalf.
36:20. Desire not the night, when people are cut off in their place.
36:20. Do not prolong the night, even if people rise on their behalf.
36:20. Desire not the night, when people are cut off in their place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
20. К числу таких воплей принадлежит неоднократное страстное ("не желай", буквально "не вздыхай"; ср. VII:2) требование "ночи", т. е. божественного суда (XXXIV:20, 25; XXXV:10; ср. XIII:18: и д. ; XVI:21; XXIII:3: и д. ) В деле оправдания Иова оно бесполезно, так как эта "ночь", суд кончается гибелью целых народов ("истребляются", буквально - "уносятся, как прах", ср. Пс I:4; Ис V:26); уцелеют ли же в это время отдельные личности?
Adam Clarke: Commentary on the Bible - 1831
36:20: Desire not the night - Thou hast wished for death; (here called night); desire it not; leave that with God. If he hear thee, and send death, thou mayest be cut off in a way at which thy soul would shudder.
Albert Barnes: Notes on the Bible - 1834
36:20: Desire not the night - That is, evidently, "the night of death." The darkness of the night is an emblem of death, and it is not uncommon to speak of death in this manner; see Joh 9:4, "The night cometh, when no man can work." Elihu seems to have supposed that Job might have looked forward to death as to a time of release; that so far from "dreading" what he had said would come, that God would cut him off at a stroke, it might be the very thing which he desired, and which he anticipated would be an end of his sufferings. Indeed Job had more than once expressed some such sentiment, and Elihu designs to meet that state of mind, and to charge him not to look forward to death as relief. If his present state of mind continued, he says, he would perish under the "wrath" of God; and death in such a manner, great as might be his sufferings here, could not be desirable.
When people are cut off in their place - On this passage, Schultens enumerates no less than "fifteen" different interpretations which have been given, and at the end of this enumeration remarks that he "waits for clearer light to overcome the shades of this night." Rosenmullcr supposes it means," Long not for the night, in which nations go under themselves;" that is, in which they go down to the inferior regions, or in which they perish. Noyes renders it, "To which nations are taken away to their place." Urnbroil renders it, "Pant not for the night, to go down to the people who dwell under thee;" that is, to the Shades, or to those that dwell in Sheol. Prof. Lee translates it, "Pant not for the night, for the rising of the populace from their places." Coverdale, "Prolong not thou the time, until there come a night for thee to set other people in thy stead." The Septuagint, "Do not draw out the night, that the people may come instead of them;" that is, to their assistance.
Dr. Good "Neither long thou for the night, for the vaults of the nations underneath them;" and supposes that the reference is to the "catacombs," or mummy-pits that were employed for burial-places. These are but specimens of the interpretations which have been proposed for this passage, and it is easy to see that there is little prospect of being able to explain it in a satisfactory manner. The principal difficulty in the passage is in the word rendered "cut off," (עלה ‛ â lâ h) which means "to go up, to ascend," and in the incongruity between that and the word rendered in their place (תחתם tachthâ m), which literally means "under them." A literal translation of the passage is, "Do not desire the night to ascend to the people under them;" but I confess I cannot understand the passage, after all the attempts made to explain it. The trauslation given by Umbreit, seems best to agree with the connection, but I am unable to see that the Hebrew would bear this. See, however, his Note on the passage. The word עלה ‛ â lâ h he understands here in the sense of "going away," or "bearing away," and the pbrase the "people under them," as denoting the "Shades" in the world beneath us. The whole expression then would be equivalent to a wish "to die" - with the expectation that there would be a change for the better, or a release from present sufferings. Elihu admonishes Job not to indulge such a wish, for it would be no gain for a man to die in the state of mind in which he then was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:20: Desire: Job 3:20, Job 3:21, Job 6:9, Job 7:15, Job 14:13, Job 17:13, Job 17:14
cut: Exo 12:29; Kg2 19:35; Pro 14:32; Ecc 11:3; Dan 5:30; Luk 12:20; Act 1:25; Th1 5:2, Th1 5:3
Job 36:21
Geneva 1599
36:20 (o) Desire not the night, when people are cut off in their place.
(o) Do not be curious in seeking the cause of God's judgments, when he destroys any.
John Gill
36:20 Desire not the night,.... Either in a literal sense, which Job might do; not for secrecy to commit sin, as the thief, murderer, and adulterer do; Elihu had no such suspicion of Job; nor for ease and rest, which he expected not; nor would his sores admit thereof; his nights were wearisome, and when come he wished they were gone, Job 7:2; but either for retirement, that he might muse and consider, and endeavour to search and find out the reason of God's dealing with men, in cutting off sometimes such great numbers together. Elihu suggests, that such a search was altogether vain and to no purpose; he would never be able to find out the reason of these things: or rather for shelter from the eye and hand of God; as nothing before mentioned could ward off his stroke, so neither could the night or darkness preserve from it; see Ps 139:11. Or else the words may be taken in a figurative sense; either of the night of calamity and distress, he might be tempted to desire and wish for, to come upon his enemies; or rather of the night of death, he wished for himself, as he often had done; in doing which Elihu suggests he was wrong; not considering that if God should take him away with a stroke, and he not be humbled and brought to repentance, what would be the consequence of it;
when people are cut off in their place; as sometimes they are in the night, literally taken; just in the place where they stood or lay down, without moving elsewhere, or stirring hand or foot as it were. So Amraphel, and the kings with him, as Jarchi observes, were cut off in the night, the firstborn of Egypt, the Midianites and Sennacherib's army, Gen 14:15; and so in the night of death, figuratively, the common passage of all men, as Mr. Broughton observes, who renders the words, "for people's passage to their place".
John Wesley
36:20 The night - The night of death, which Job had often desired, for then, thou art irrecoverably gone: take heed of thy foolish and often repeated desire of death, lest God inflict it upon thee in anger.
Robert Jamieson, A. R. Fausset and David Brown
36:20 Desire--pant for. Job had wished for death (Job 3:3-9, &c.).
night-- (Jn 9:4).
when--rather, "whereby."
cut off--literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."
in their place--literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [MAURER]. UMBREIT'S translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.
36:2136:21: ※ այլ զգո՛յշ լեր, գուցէ գործեսցես զանպատեհս։ Քանզի զնա փրկեցեր յաղքատութենէ։
21 Այլ զգո՛յշ եղիր, գուցէ անպատեհ բաներ անես, որովհետեւ նրան փրկել ես աղքատութիւնից:
21 Զգուշացիր անօրէնութեան դառնալէ. Վասն զի դուն ասիկա թշուառութենէ աւելի նախընտրեցիր։
այլ զգոյշ լեր, գուցէ գործեսցես զանպատեհս. քանզի զնա փրկեցեր յաղքատութենէ:

36:21: ※ այլ զգո՛յշ լեր, գուցէ գործեսցես զանպատեհս։ Քանզի զնա փրկեցեր յաղքատութենէ։
21 Այլ զգո՛յշ եղիր, գուցէ անպատեհ բաներ անես, որովհետեւ նրան փրկել ես աղքատութիւնից:
21 Զգուշացիր անօրէնութեան դառնալէ. Վասն զի դուն ասիկա թշուառութենէ աւելի նախընտրեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
36:2136:21 Берегись, не склоняйся к нечестию, которое ты предпочел страданию.
36:21 ἀλλὰ αλλα but φύλαξαι φυλασσω guard; keep μὴ μη not πράξῃς πρασσω act; enact ἄτοπα ατοπος out of place; impertinent ἐπὶ επι in; on τοῦτον ουτος this; he γὰρ γαρ for ἐξείλω εξειλεω from; away πτωχείας πτωχεια bankruptcy
36:21 הִ֭שָּׁמֶר ˈhiššāmer שׁמר keep אַל־ ʔal- אַל not תֵּ֣פֶן tˈēfen פנה turn אֶל־ ʔel- אֶל to אָ֑וֶן ʔˈāwen אָוֶן wickedness כִּֽי־ kˈî- כִּי that עַל־ ʕal- עַל upon זֶ֝֗ה ˈzˈeh זֶה this בָּחַ֥רְתָּ bāḥˌartā בחר examine מֵ mē מִן from עֹֽנִי׃ ʕˈōnî עֳנִי poverty
36:21. cave ne declines ad iniquitatem hanc enim coepisti sequi post miseriamBeware thou turn not aside to iniquity: for this thou hast begun to follow after misery.
36:21. Be careful that you do not turn to iniquity; for, after your misery, you have begun to follow this.
36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
36:21. Be careful that you do not turn to iniquity; for, after your misery, you have begun to follow this.
36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
36:21 Take heed, regard not iniquity: for this hast thou chosen rather than affliction:
36:21 Берегись, не склоняйся к нечестию, которое ты предпочел страданию.
36:21
ἀλλὰ αλλα but
φύλαξαι φυλασσω guard; keep
μὴ μη not
πράξῃς πρασσω act; enact
ἄτοπα ατοπος out of place; impertinent
ἐπὶ επι in; on
τοῦτον ουτος this; he
γὰρ γαρ for
ἐξείλω εξειλεω from; away
πτωχείας πτωχεια bankruptcy
36:21
הִ֭שָּׁמֶר ˈhiššāmer שׁמר keep
אַל־ ʔal- אַל not
תֵּ֣פֶן tˈēfen פנה turn
אֶל־ ʔel- אֶל to
אָ֑וֶן ʔˈāwen אָוֶן wickedness
כִּֽי־ kˈî- כִּי that
עַל־ ʕal- עַל upon
זֶ֝֗ה ˈzˈeh זֶה this
בָּחַ֥רְתָּ bāḥˌartā בחר examine
מֵ מִן from
עֹֽנִי׃ ʕˈōnî עֳנִי poverty
36:21. cave ne declines ad iniquitatem hanc enim coepisti sequi post miseriam
Beware thou turn not aside to iniquity: for this thou hast begun to follow after misery.
36:21. Be careful that you do not turn to iniquity; for, after your misery, you have begun to follow this.
36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
36:21. Be careful that you do not turn to iniquity; for, after your misery, you have begun to follow this.
36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
21. Противополагая "нечестию" "страдание", Елиуй, очевидно, разумеет под первым ропот на Бога, нетерпеливое перенесение бедствий. Ввиду бесполезности, даже явного вреда от подобного настроения он еще раз и советует Иову прекратить его, смириться пред правосудным Богом.
Adam Clarke: Commentary on the Bible - 1831
36:21: Regard not iniquity - It is sinful to entertain such wishes; it is an insult to the providence of God. He sends affliction; he knows this to be best for thee: but thou hast preferred death to affliction, thereby setting thy wisdom against the wisdom of God. Many in affliction, long for death; and yet they are not prepared to appear before God! What madness is this! If he takes them at their wish, they are ruined for ever. Affliction may be the means of their salvation; the wished-for death, of their eternal destruction.
Albert Barnes: Notes on the Bible - 1834
36:21: Take heed, regard not iniquity - That is, be cautious that in the view which you take of the divine government, and the sentiments which you express, you do not become the advocate of iniquity. Elihu apprehended this from the remarks in which he had indulged, and regarded him as having become the advocate of the same sentiments which the wicked held, and as in fact manifesting the same spirit. It is well to put a man who is afflicted on his guard against this, when he attempts to reason about the divine administration.
For this hast thou chosen rather than affliction - That is, you have chosen rather to give vent to the language of complaint, than to bear your trials with resignation. "You have chosen rather to accuse divine Providence than to submit patiently to his chastisements." "Patrick." There was too much truth in this remark about Job; and it is still not an uncommon thing in times of trial, and indeed in human life in general. People often prefer iniquity to affliction. They will commit crime rather than suffer the evils of poverty; they will be guilty of fraud and forgery to avoid apprehended want. They will be dishonest to their creditors rather than submit to the disgrace of bankruptcy. They will take advantage of the widow and the fatherless rather than suffer themselves. "Sin is often preferred to affliction;" and many are the people who, to avoid calamity, would not shrink from the commission of wrong. Especially in times of trial, when the hand of God is laid upon people, they "prefer" a spirit of complaining and murmuring to patient and calm resignation to the will of God. They seek relief even in complaining; and think it "some" alleviation of their sufferings that they can "find fault with God." "They who choose iniquity rather than affliction, make a very foolish choice; they that ease their cares by sinful pleasures, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences; these make a choice they will repent of, for there is more evil in the least sin than in the greatest affliction." Henry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:21: regard: Psa 66:18; Eze 14:4; Mat 5:29, Mat 5:30
this: Job 34:7-9, Job 35:3; Dan 3:16-18, Dan 6:10; Mat 13:21, Mat 16:24; Act 5:40, Act 5:41; Heb 11:25; Pe1 3:17, Pe1 4:15, Pe1 4:16
Job 36:22
Geneva 1599
36:21 Take heed, regard not (p) iniquity: for this hast thou chosen rather than affliction.
(p) And so murmur against God through impatiency.
John Gill
36:21 Take heed, regard not iniquity,.... Not any iniquity, as to show any approbation of it, love for it, and desire after it. All appearance of sin, of every sin, is to be abstained from; but particularly by the iniquity here meant may be the sin of impatience under his affliction; murmuring at the dealings of God with him; arraigning his justice, and saying very indecent things of him, as in Job 34:5. Or it may mean the evil he had been guilty of in so earnestly desiring the night of death:
for this thou hast chosen rather than affliction; chose rather to die than to be afflicted as he was; or chose rather to complain of God, as if he dealt hardly with him, and did not do justly by him, than to submit patiently to the will of God, as he, ought to have done: or this he chose "through affliction" (d); through the force of it, because of it, and by means thereof; and so is a sort of excuse that Elihu makes for him; though at the same time he would have him by no means to regard such iniquity, and indulge to it.
(d) "prae afflictione", Junius & Tremellius, Piscator; "prae miseria ex adflictione", Michaelis.
John Wesley
36:21 Chosen - Thou hast chosen rather to quarrel with God, and censure his judgments, than quietly to submit to them.
Robert Jamieson, A. R. Fausset and David Brown
36:21 regard--literally, "turn thyself to."
iniquity--namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17-18).
rather than--to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Heb 11:25).
36:2236:22: ※ Ահա Հզօրն զօրացուսցէ զօրութեամբ իւրով։ Քանզի ո՞վ է իբրեւ զնա զօրաւոր.
22 Ահա Ամենազօրը կը զօրացնի իր զօրութեամբ, որովհետեւ այն ո՞վ է, որ նրա պէս ուժեղ է,
22 Ահա Աստուած իր զօրութիւնովը բարձրացած է*.Ո՞վ կրնայ անոր պէս սորվեցնել։
Ահա Հզօրն զօրացուսցէ զօրութեամբ իւրով. քանզի ո՞վ է իբրեւ զնա զօրաւոր:

36:22: ※ Ահա Հզօրն զօրացուսցէ զօրութեամբ իւրով։ Քանզի ո՞վ է իբրեւ զնա զօրաւոր.
22 Ահա Ամենազօրը կը զօրացնի իր զօրութեամբ, որովհետեւ այն ո՞վ է, որ նրա պէս ուժեղ է,
22 Ահա Աստուած իր զօրութիւնովը բարձրացած է*.Ո՞վ կրնայ անոր պէս սորվեցնել։
zohrab-1805▾ eastern-1994▾ western am▾
36:2236:22 Бог высок могуществом Своим, и кто такой, как Он, наставник?
36:22 ἰδοὺ ιδου see!; here I am ὁ ο the ἰσχυρὸς ισχυρος forceful; severe κραταιώσει κραταιοω have dominion ἐν εν in ἰσχύι ισχυς force αὐτοῦ αυτος he; him τίς τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be κατ᾿ κατα down; by αὐτὸν αυτος he; him δυνάστης δυναστης dynasty; dynast
36:22 הֶן־ hen- הֵן behold אֵ֭ל ˈʔēl אֵל god יַשְׂגִּ֣יב yaśgˈîv שׂגב be high בְּ bᵊ בְּ in כֹחֹ֑ו ḵōḥˈô כֹּחַ strength מִ֖י mˌî מִי who כָמֹ֣הוּ ḵāmˈōhû כְּמֹו like מֹורֶֽה׃ môrˈeh מֹורֶה teacher
36:22. ecce Deus excelsus in fortitudine sua et nullus ei similis in legislatoribusBehold, God is high in his strength, and none is like him among the lawgivers.
36:22. Behold, God is exalted in his strength, and there is no one like him among the law-givers.
36:22. Behold, God exalteth by his power: who teacheth like him?
36:22. Behold, God is exalted in his strength, and there is no one like him among the law-givers.
36:22. Behold, God exalteth by his power: who teacheth like him?
36:22 Behold, God exalteth by his power: who teacheth like him:
36:22 Бог высок могуществом Своим, и кто такой, как Он, наставник?
36:22
ἰδοὺ ιδου see!; here I am
ο the
ἰσχυρὸς ισχυρος forceful; severe
κραταιώσει κραταιοω have dominion
ἐν εν in
ἰσχύι ισχυς force
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
γάρ γαρ for
ἐστιν ειμι be
κατ᾿ κατα down; by
αὐτὸν αυτος he; him
δυνάστης δυναστης dynasty; dynast
36:22
הֶן־ hen- הֵן behold
אֵ֭ל ˈʔēl אֵל god
יַשְׂגִּ֣יב yaśgˈîv שׂגב be high
בְּ bᵊ בְּ in
כֹחֹ֑ו ḵōḥˈô כֹּחַ strength
מִ֖י mˌî מִי who
כָמֹ֣הוּ ḵāmˈōhû כְּמֹו like
מֹורֶֽה׃ môrˈeh מֹורֶה teacher
36:22. ecce Deus excelsus in fortitudine sua et nullus ei similis in legislatoribus
Behold, God is high in his strength, and none is like him among the lawgivers.
36:22. Behold, God is exalted in his strength, and there is no one like him among the law-givers.
36:22. Behold, God exalteth by his power: who teacheth like him?
36:22. Behold, God is exalted in his strength, and there is no one like him among the law-givers.
36:22. Behold, God exalteth by his power: who teacheth like him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
22-33. Явления видимой природы, - откровение божественного всемогущества и премудрости, - как доказательство Божественного Правосудия. Введением в этот новый ряд мыслей служат ст. 22-25, из которых первый начинается в качестве начала нового отдела выражением "вот" (ср. ст. 5).

22. Бог - всемогущий, верховный правитель, и потому Его нельзя упрекнуть ни в одном из действий (ср. XXXIV:17-18). Еврейские "море", передаваемое в синодальном тексте, равно в Таргуме, Пешито и у новейших гебраистов, - Делича и др., выражением "наставник", следует, кажется, по смыслу самого стиха перевести словом "правитель", "bunaothV" - LXX.
Adam Clarke: Commentary on the Bible - 1831
36:22: God exalteth by his power - He has brought thee low, but he can raise thee up. Thou art not yet out of the reach of his mercy. Thy affliction is a proof that he acts towards thee as a merciful Parent. He knows what is best to be done; he teaches thee how thou shouldst suffer and improve. Why sin against his kindness? Who can teach like him?
Albert Barnes: Notes on the Bible - 1834
36:22: Behold, God exalteth by his power - The object of Elihu is now to direct the attention of Job to God, and to show him that he has evinced such power and wisdom in his works, that we ought not to presume to arraign him, but should bow with submission to his will. He remarks, therefore, that God "exalts," or rather that God is "exalted," or "exalts himself" (ישׂגיב yaś agiyb) by his power. In the exhibition of his power, he thus shows that he is great, and that people ought to be submissive to him. In support of this, he appeals, in the remainder of his discourse, to the "works" of God as furnishing extraordinary proofs of power, and full demonstration that God is exalted far above man.
Who teacheth like him? - The Septuagint renders this, δυνάστης dunastē s - "Who is so powerful as he?" Rosenmuller and Umbreit render it Lord: "Who is Lord like him?" But the Hebrew word (מורה mô reh) properly means "one who instructs," and the idea is, that there is no one who is qualified to give so exalted conceptions of the government of God as he is himself. The object is to direct the mind to him as he is Rev_ealed in his works, in order to obtain elevated conceptions of his government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:22: God: Sa1 2:7, Sa1 2:8; Psa 75:7; Isa 14:5; Jer 27:5-8; Dan 4:25, Dan 4:32, Dan 5:18; Luk 1:52; Rom 13:1
who: Psa 94:10, Psa 94:12; Isa 48:17, Isa 54:13; Jer 31:38; Joh 6:45
Job 36:23
Carl Friedrich Keil and Franz Delitzsch
36:22
22 Behold, God acteth loftily in His strength;
Who is a teacher like unto Him?
23 Who hath appointed Him His way,
And who dare say: Thou doest iniquity!?
24 Remember that thou magnify His doing,
Which men have sung.
25 All men delight in it,
Mortal man looketh upon it from afar.
Most modern expositors, after the lxx δυνάστης, give אמת the signification lord, by comparing the Arab. mar-un (imru-un), Syr. mor (with the art. moro) or more (with the art. morjo), Chald. מרא, Talmud. מר (comp. Philo, ii. 522, ed. Mangey: οὃτως, viz., μάριν φασὶ τὸν κύριον ὀνομάζεστηαι παρὰ Σύροις), with it; but Rosenm., Arnh., Lwenthal, Wolfson, and Schlottm., after the Targ., Syr., and Jer., rightly abide by the signification: teacher. For (1) אמת (from הורה, Ps 25:8, Ps 25:12; Ps 32:8) has no etymological connection with mr (of מרא, Arab. maru'a, opimum, robustum esse); (2) it is, moreover, peculiar to Elihu to represent God as a teacher both by dreams and dispensations of affliction, Job 33:14, Job 34:32, and by His creatures, Job 35:11; and (3) the designation of God as an incomparable teacher is also not inappropriate here, after His rule is described in Job 36:22 as transcendently exalted, which on that very account commands to human research a reverence which esteems itself lightly. Job 36:23 is not to be translated: who overlooketh Him in His way? (פּקד with על of the personal and acc. of the neutral obj.), which is without support in the language; but: who has prescribed to Him (פקד על as Job 34:13) His way? i.e., as Rosenm. correctly interprets: quis ei praescripsit quae agere deberet, He is no mandatory, is responsible to no one, and under obligation to no one, and who should dare to say (quis dixerit; on the perf. comp. on Job 35:15): Thou doest evil? - man shall be a docile learner, not a self-satisfied, conceited censurer of the absolute One, whose rule is not to be judged according to the laws of another, but according to His own laws. Thus, then, shall Job remember (memento = cura ut) to extol (תשׂגּיא, Job 12:23) God's doings, which have been sung (comp. e.g., Ps 104:22) by אנשׁים, men of the right order (Job 37:24); Jer. de quo cecinerunt viri. שׁרר nowhere has the signification intueri (Rosenm., Umbr.); on the other hand, Elihu is fond of direct (Job 33:27; Job 35:10) and indirect allusions to the Psalms. All men - he continues, with reference to God's פּעל, working - behold it, viz., as בו implies, with pleasure and astonishment; mortals gaze upon it (reverentially) from afar, - the same thought as that which has already (Job 26:14) found the grandest expression in Job's mouth.
John Gill
36:22 Behold, God exalteth by his power,.... He exalts himself, or causes himself to be exalted, and even above all the blessing and praise of his creatures; by his power, in the works of creation and providence, he makes such a display of his glorious perfections, as to set him on high, and out of the reach of the highest praises of men. He exalts his Son as Mediator, and has made him higher than the kings of the earth, Ti1 2:5; he exalts him as a Prince and a Saviour, Acts 5:31, to give repentance and remission of sins to his people, and to be the Judge of quick and dead, Acts 10:42. He has exalted the human nature of Christ to the grace of union to the Son of God: and exalted him in this nature at his right hand, far above all principality and power, Eph 1:21, he exalts men in a civil sense, who are in a low estate, and raises them to a very high one; promotion is alone of him, he sets up and puts down at pleasure. In a spiritual sense, he exalts men when he brings them out of a state of nature into an open state of grace; brings them out of the horrible pit, and sets their feet upon the rock Christ Jesus; takes them as beggars from the dunghill, and places them among princes, even the princes of his people; admits them to communion with himself, puts and keeps them in his favour, as in a garrison; and at last causes them to inherit the throne of glory, 1Kings 2:8. He exalts men, when he sets the poor on high from affliction, and brings them out of adversity into prosperity; and which is what may be chiefly intended here; let a man he brought as low as may, God can by his power, if he will, raise him up again. And this may be said for the comfort and encouragement of Job, in his present circumstances: and so Aben Ezra interprets it,
"God will exalt thee;''
as he afterwards did. The Targum is,
"behold, God alone is strong in his might;''
see Ps 21:13;
who teacheth like him? He teaches by his providences, adverse as well as prosperous; he teaches by his word and ordinances; he teaches by his Spirit and grace, and none teaches like him. Ministers of the word teach men both doctrine and duty, but not like him; they have their gifts for teaching, their wisdom and knowledge, their doctrine, and all the use they are of, from him; none teach so pleasantly, so profitably, so powerfully and effectually, as he does: the Targum adds,
"right things?''
John Wesley
36:22 Behold - God is omnipotent; and therefore can, either punish thee far worse, or deliver thee, if thou dost repent. He is also infinitely wise; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world. None teacheth with such authority and convincing evidence, with such condescension and compassion, with such power and efficacy as God doth, he teaches by the bible, and that is the best book; by his son, and he is the best master.
Robert Jamieson, A. R. Fausset and David Brown
36:22 God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth--rather, doeth lofty things, shows His exalted power [UMBREIT] (Ps 21:13).
teacheth-- (Ps 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Is 40:13-14; Rom 11:34; 1Cor 2:16). So the transition to Job 36:23 is natural. UMBREIT with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.
36:2336:23: կամ ո՞վ է որ քննէ զգործս նորա. կամ ո՛վ է որ ասիցէ. Անիրա՛ւս գործեաց զոր գործեաց։
23 կամ այն ո՞վ է, որ քննում է նրա գործերը, կամ այն ո՞վ է, որ կ’ասի. “ Ինչ որ արել է, անիրաւութեամբ է արել”:
23 Անոր քալելու ճամբան ո՞վ որոշեց Եւ ո՞վ ըսաւ անոր թէ՝ ‘Դուն անիրաւութիւն գործեցիր’։
կամ ո՞վ է որ քննէ զգործս նորա, կամ ո՞վ է որ ասիցէ. Անիրաւս գործեաց զոր գործեաց:

36:23: կամ ո՞վ է որ քննէ զգործս նորա. կամ ո՛վ է որ ասիցէ. Անիրա՛ւս գործեաց զոր գործեաց։
23 կամ այն ո՞վ է, որ քննում է նրա գործերը, կամ այն ո՞վ է, որ կ’ասի. “ Ինչ որ արել է, անիրաւութեամբ է արել”:
23 Անոր քալելու ճամբան ո՞վ որոշեց Եւ ո՞վ ըսաւ անոր թէ՝ ‘Դուն անիրաւութիւն գործեցիր’։
zohrab-1805▾ eastern-1994▾ western am▾
36:2336:23 Кто укажет Ему путь Его; кто может сказать: Ты поступаешь несправедливо?
36:23 τίς τις.1 who?; what? δέ δε though; while ἐστιν ειμι be ὁ ο the ἐτάζων εταζω he; him τὰ ο the ἔργα εργον work ἢ η or; than τίς τις.1 who?; what? ὁ ο the εἴπας επω say; speak ἔπραξεν πρασσω act; enact ἄδικα αδικος injurious; unjust
36:23 מִֽי־ mˈî- מִי who פָקַ֣ד fāqˈaḏ פקד miss עָלָ֣יו ʕālˈāʸw עַל upon דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וּ û וְ and מִֽי־ mˈî- מִי who אָ֝מַ֗ר ˈʔāmˈar אמר say פָּעַ֥לְתָּ pāʕˌaltā פעל make עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
36:23. quis poterit scrutari vias eius aut quis ei dicere operatus es iniquitatemWho can search out his ways? or who can say to him: Thou hast wrought iniquity?
36:23. Who is able to investigate his ways? And who can say, “You have done iniquity,” to him?
36:23. Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
36:23. Who is able to investigate his ways? And who can say, “You have done iniquity,” to him?
36:23. Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
36:23 Who hath enjoined him his way? or who can say, Thou hast wrought iniquity:
36:23 Кто укажет Ему путь Его; кто может сказать: Ты поступаешь несправедливо?
36:23
τίς τις.1 who?; what?
δέ δε though; while
ἐστιν ειμι be
ο the
ἐτάζων εταζω he; him
τὰ ο the
ἔργα εργον work
η or; than
τίς τις.1 who?; what?
ο the
εἴπας επω say; speak
ἔπραξεν πρασσω act; enact
ἄδικα αδικος injurious; unjust
36:23
מִֽי־ mˈî- מִי who
פָקַ֣ד fāqˈaḏ פקד miss
עָלָ֣יו ʕālˈāʸw עַל upon
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
וּ û וְ and
מִֽי־ mˈî- מִי who
אָ֝מַ֗ר ˈʔāmˈar אמר say
פָּעַ֥לְתָּ pāʕˌaltā פעל make
עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
36:23. quis poterit scrutari vias eius aut quis ei dicere operatus es iniquitatem
Who can search out his ways? or who can say to him: Thou hast wrought iniquity?
36:23. Who is able to investigate his ways? And who can say, “You have done iniquity,” to him?
36:23. Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
36:23. Who is able to investigate his ways? And who can say, “You have done iniquity,” to him?
36:23. Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
23. В качестве верховного правителя Бог не нуждается в постороннем руководительстве ("кто укажет", точнее - "кто Ему предписал пути Его"? ср. XXXIV:13, 33), и Его действия, определяемые исключительно личным всесовершенным сознанием и волею, не подлежат обвинению в несправедливости.
Adam Clarke: Commentary on the Bible - 1831
36:23: Who hath enjoined him his way - Has God taken instructions from any man how he shall govern the world?
Thou hast wrought iniquity? - Who can prove, in the whole compass of the creation, that there is one thing imperfect, superabundant, or out of its place? Who can show that there is, in the course of the Divine providence, one unrighteous, cruel, or unwise act? All the cunning and wickedness of man have never been able to find out the smallest flaw in the work of God.
Albert Barnes: Notes on the Bible - 1834
36:23: Who hath enjoined him his way? - Who hath prescribed to him what he ought to do? Who is superior to him, and has marked out for him the plan which he ought to pursue? The idea is, that God is supreme and independent; no one has advised him, and no one has a right to counsel him. Perhaps, also, Elihu designs this as a reproof to Job for having complained so much of the government of God, and for being disposed, as he thought, to "prescribe" to God what he should do.
Who can say, Thou hast wrought iniquity? - Thou hast done wrong. The object of Elihu is here to show that no one has a right to say this; no one could, in fact, say it. It was to be regarded as an indisputable point that God is always right, and that however dark his dealings with people may seem, the "reason" why they are mysterious "never is, that God is wrong."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:23: Who hath: Job 34:13-33; Isa 40:13, Isa 40:14; Rom 11:34; Co1 2:16; Eph 1:11
Thou: Job 8:3, Job 34:10, Job 40:8; Rom 2:5, Rom 3:5, Rom 9:14
Job 36:24
John Gill
36:23 Who hath enjoined him his way?.... He teaches men his own ways, the methods of his grace and mercy towards them; and he prescribes to them the ways in which they should walk; but none can lead or prescribe to him; as the way of governing the world, in what manner he should act in it; who has "taught him in the path of judgment?" or "showed to him the way of understanding?" Is 40:14; and particularly whom he should afflict, in what manner he should do it, when and how long he should continue it; all which he does according to his sovereign will, and is not to be controlled: and, in a spiritual sense, no man can or ought to enjoin and prescribe to him whom he should save, and in what way; he saves whom he pleases, and in his own way, even by his Son Jesus Christ, and no other; or "who hath visited", or "should visit on him", or "with him his way" (e)? who can take upon him to examine into his ways, and scrutinize them, and call him to an account for what he does? no man can overlook his ways and works, or censure him for any of his actions:
or, who can say, thou hast wrought iniquity? this may be said of every man, but it cannot be said of God by any without sin; for, as there is no iniquity in his nature, there can be none in his works; not any in his works of providence, no, not in the afflictions of his people; just and true are all his ways.
(e) "quis visitavit super illum viam ejus", Montanus, Michaelis; "cum eo", Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
36:23 Job dared to prescribe to God what He should do (Job 34:10, Job 34:13).
36:2436:24: Յիշեա՛ զի մեծամեծ են գործք նորա, զոր սկսան արք արդարք։
24 Յիշի՛ր, շա՜տ մեծ են նրա գործերը, որ սկսել են գովերգել արդար մարդիկ:
24 Միտքդ պահէ որ մեծարես անոր գործերը, Որոնք մարդիկ կը տեսնեն։
Յիշեա զի մեծամեծ են գործք նորա, զոր սկսան արք արդարք:

36:24: Յիշեա՛ զի մեծամեծ են գործք նորա, զոր սկսան արք արդարք։
24 Յիշի՛ր, շա՜տ մեծ են նրա գործերը, որ սկսել են գովերգել արդար մարդիկ:
24 Միտքդ պահէ որ մեծարես անոր գործերը, Որոնք մարդիկ կը տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
36:2436:24 Помни о том, чтобы превозносить дела его, которые люди видят.
36:24 μνήσθητι μναομαι remember; mindful ὅτι οτι since; that μεγάλα μεγας great; loud ἐστὶν ειμι be αὐτοῦ αυτος he; him τὰ ο the ἔργα εργον work ὧν ος who; what ἦρξαν αρχω rule; begin ἄνδρες ανηρ man; husband
36:24 זְ֭כֹר ˈzᵊḵōr זכר remember כִּֽי־ kˈî- כִּי that תַשְׂגִּ֣יא ṯaśgˈî שׂגא be great פָעֳלֹ֑ו foʕᵒlˈô פֹּעַל doing אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] שֹׁרְר֣וּ šōrᵊrˈû שׁיר sing אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
36:24. memento quod ignores opus eius de quo cecinerunt viriRemember that thou knowest not his work, concerning which men have sung.
36:24. Remember that you are ignorant of his work, yet men have sung its praises.
36:24. Remember that thou magnify his work, which men behold.
36:24. Remember that you are ignorant of his work, yet men have sung its praises.
36:24. Remember that thou magnify his work, which men behold.
36:24 Remember that thou magnify his work, which men behold:
36:24 Помни о том, чтобы превозносить дела его, которые люди видят.
36:24
μνήσθητι μναομαι remember; mindful
ὅτι οτι since; that
μεγάλα μεγας great; loud
ἐστὶν ειμι be
αὐτοῦ αυτος he; him
τὰ ο the
ἔργα εργον work
ὧν ος who; what
ἦρξαν αρχω rule; begin
ἄνδρες ανηρ man; husband
36:24
זְ֭כֹר ˈzᵊḵōr זכר remember
כִּֽי־ kˈî- כִּי that
תַשְׂגִּ֣יא ṯaśgˈî שׂגא be great
פָעֳלֹ֑ו foʕᵒlˈô פֹּעַל doing
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
שֹׁרְר֣וּ šōrᵊrˈû שׁיר sing
אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
36:24. memento quod ignores opus eius de quo cecinerunt viri
Remember that thou knowest not his work, concerning which men have sung.
36:24. Remember that you are ignorant of his work, yet men have sung its praises.
36:24. Remember that thou magnify his work, which men behold.
36:24. Remember that you are ignorant of his work, yet men have sung its praises.
36:24. Remember that thou magnify his work, which men behold.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25. Всесовершенные по характеру они должны вызывать со стороны Иова не порицание, осуждение (ср. XII:15), а восхваление. Свою хвалебную песнь он обязан присоединить к таковым же песнопениям (Пс CIII:33) других людей ("дела, которые воспеты другими людьми", вместо неправильного синодального: "дела, которые люди видят"), видящих дела Божии "издали", смотрящих на них с почтением.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Remember that thou magnify his work, which men behold. 25 Every man may see it; man may behold it afar off. 26 Behold, God is great, and we know him not, neither can the number of his years be searched out. 27 For he maketh small the drops of water: they pour down rain according to the vapour thereof: 28 Which the clouds do drop and distil upon man abundantly. 29 Also can any understand the spreadings of the clouds, or the noise of his tabernacle? 30 Behold, he spreadeth his light upon it, and covereth the bottom of the sea. 31 For by them judgeth he the people; he giveth meat in abundance. 32 With clouds he covereth the light; and commandeth it not to shine by the cloud that cometh betwixt. 33 The noise thereof showeth concerning it, the cattle also concerning the vapour.
Elihu is here endeavouring to possess Job with great and high thoughts of God, and so to persuade him into a cheerful submission to his providence.
I. He represents the work of God, in general, as illustrious and conspicuous, v. 24. His whole work is so. God does nothing mean. This is a good reason why we should acquiesce in all the operations of his providence concerning us in particular. His visible works, those of nature, and which concern the world in general, are such as we admire and commend, and in which we observe the Creator's wisdom, power, and goodness; shall we then find fault with his dispensations concerning us, and the counsels of his will concerning our affairs? We are here called to consider the work of God, Eccl. vii. 13. 1. It is plain before our eyes, nothing more obvious: it is what men behold. Every man that has but half an eye may see it, may behold it afar off. Look which way we will, we see the productions of God's wisdom and power; we see that done, and that doing, concerning which we cannot but say, This is the work of God, the finger of God; it is the Lord's doing. Every man may see, afar off, the heaven and all its lights, the earth and all its fruits, to be the work of Omnipotence; much more when we behold them nigh at hand. Look at the minutest works of nature through a microscope; do they not appear curious? The eternal power and godhead of the Creator are clearly seen and understood by the things that are made, Rom. i. 20. Every man, even those that have not the benefit of divine revelation, may see this; for there is no speech or language where the voice of these natural constant preachers is not heard, Ps. xix. 3. 2. It ought to be marvellous in our eyes. The beauty and excellency of the work of God, and the agreement of all the parts of it, are what we must remember to magnify and highly to extol, not only justify it as right and good, and what cannot be blamed, but magnify it as wise and glorious, and such as no creature could contrive or produce. Man may see his works, and is capable of discerning his hand in them (which the beasts are not), and therefore ought to praise them and give him the glory of them.
II. He represents God, the author of them, as infinite and unsearchable, v. 26. The streams of being, power, and perfection should lead us to the fountain. God is great, infinitely so,--great in power, for he is omnipotent and independent,--great in wealth, for he is self-sufficient and all-sufficient,--great in himself,--great in all his works,--great, and therefore greatly to be praised,--great, and therefore we know him not. We know that he is, but not what he is. We know what he is not, but not what he is. We know in part, but not in perfection. This comes in here as a reason why we must not arraign his proceedings, nor find fault with what he does, because it is speaking evil of the things that we understand not and answering a matter before we hear if. We know not the duration of his existence, for it is infinite. The number of his years cannot possibly be searched out, for he is eternal; there is no number of them. He is a Being without beginning, succession, or period, whoever was, and ever will be, and ever the same, the great I AM. This is a good reason why we should not prescribe to him, nor quarrel with him, because, as he is, such are his operations, quite out of our reach.
III. He gives some instances of God's wisdom, power, and sovereign dominion, in the works of nature and the dispensations of common providence, beginning in this chapter with the clouds and the rain that descends from them. We need not be critical in examining either the phrase or the philosophy of this noble discourse. The general scope of it is to show that God is infinitely great, and the Lord of all, the first cause and supreme director of all the creatures, and has all power in heaven and earth (whom therefore we ought, with all humility and reverence, to adore, to speak well of, and to give honour to), and that it is presumption for us to prescribe to him the rules and methods of his special providence towards the children of men, or to expect from him an account of them, when the operations even of common providences about the meteors are so various and so mysterious and unaccountable. Elihu, to affect Job with God's sublimity and sovereignty, had directed him (ch. xxxv. 5) to look unto the clouds. In these verses he shows us what we may observe in the clouds we see which will lead us to consider the glorious perfections of their Creator. Consider the clouds,
1. As springs to this lower world, the source and treasure of its moisture, and the great bank through which it circulates--a very necessary provision, for its stagnation would be as hurtful to this lower world as that of the blood to the body of man. It is worth while to observe in this common occurrence, (1.) That the clouds above distil upon the earth below. If the heavens become brass, the earth becomes iron; therefore thus the promise of plenty runs, I will hear the heavens and they shall hear the earth. This intimates to us that every good gift is from above, from him who is both Father of lights and Father of the rain, and it instructs us to direct our prayers to him and to look up. (2.) That they are here said to distil upon man (v. 28); for, though indeed God causes it to rain in the wilderness where no man is (ch. xxxviii. 26, Ps. civ. 11), yet special respect is had to man herein, to whom the inferior creatures are all made serviceable and from whom the actual return of the tribute of praise is required. Among men, he causes his rain to fall upon the just and upon the unjust, Matt. v. 45. (3.) They are said to distil the water in small drops, not in spouts, as when the windows of heaven were opened, Gen. vii. 11. God waters the earth with that with which he once drowned it, only dispensing it in another manner, to let us know how much we lie at his mercy, and how kind he is, in giving rain by drops, that the benefit of it may be the further and the more equally diffused, as by an artificial water-pot. (4.) Though sometimes the rain comes in very small drops, yet, at other times, it pours down in great rain, and this difference between one shower and another must be resolved into the divine Providence which orders it so. (5.) Though it comes down in drops, yet it distils upon man abundantly (v. 28), and therefore is called the river of God which is full of water, Ps. lxv. 9. (6.) The clouds pour down according to the vapour that they draw up, v. 27. So just the heavens are to the earth, but the earth is not so in the return it makes. (7.) The produce of the clouds is sometimes a great terror, and at other times a great favour, to the earth, v. 31. When he pleases by them he judges the people he is angry with. Storms, and tempests, and excessive rains, destroying the fruits of the earth and causing inundations, come from the clouds; but, on the other hand, from them, usually, he gives meat in abundance; they drop fatness upon the pastures that are clothed with flocks, and the valleys that are covered with corn, Ps. lxv. 11-13. (8.) Notice is sometimes given of the approach of rain, v. 33. The noise thereof, among other things, shows concerning it. Hence we read (1 Kings xviii. 41) of the sound of abundance of rain, or (as it is in the margin) a sound of a noise of rain, before it came; and a welcome harbinger it was then. As the noise, so the face of the sky, shows concerning it, Luke xii. 56. The cattle also, by a strange instinct, are apprehensive of a change in the weather nigh at hand, and seek for shelter, shaming man, who will not foresee the evil and hide himself.
2. As shadows to the upper world (v. 29): Can any understand the spreading of the clouds? They are spread over the earth as a curtain or canopy; how they come to be so, how stretched out, and how poised, as they are, we cannot understand, though we daily see they are so. Shall we then pretend to understand the reasons and methods of God's judicial proceedings with the children of men, whose characters and cases are so various, when we cannot account for the spreadings of the clouds, which cover the light? v. 32. It is a cloud coming betwixt, v. 32; ch. xxvi. 9. And this we are sensible of, that, by the interposition of the clouds between us and the sun, we are, (1.) Sometimes favoured; for they serve as an umbrella to shelter us from the violent heat of the sun, which otherwise would beat upon us. A cloud of dew in the heat of harvest is spoken of as a very great refreshment. Isa. xviii. 4. (2.) Sometimes we are by them frowned upon; for they darken the earth at noon-day and eclipse the light of the sun. Sin is compared to a cloud (Isa. xliv. 22), because it comes between us and the light of God's countenance and obstructs the shining of it. But though the clouds darken the sun for a time, and pour down rain, yet (post nubila Phoebus--the sun shines forth after the rain), after he has wearied the cloud, he spreads his light upon it, v. 30. There is a clear shining after rain, 2 Sam. xxiii. 4. The sunbeams are darted forth, and reach to cover even the bottom of the sea, thence to exhale a fresh supply of vapours, and so raise recruits for the clouds, v. 30. In all this, we must remember to magnify the work of God.
Adam Clarke: Commentary on the Bible - 1831
36:24: Remember that thou magnify his work - Take this into consideration; instead of fretting against the dispensations of Divine providence, and quarrelling with thy Maker, attentively survey his works; consider the operation of his hands; and see the proofs of his wisdom in the plan of all, of his power in the production and support of all, and of his goodness in the end for which all have been made, and to which every operation in nature most obviously tends; and then magnify his work. Speak of him as thou shalt find; let the visible works of thy Maker prove to thee his eternal power and Godhead, and let nature lead thee to the Creator.
Albert Barnes: Notes on the Bible - 1834
36:24: Remember that thou magnify his work - Make this a great and settled principle, to remember that God is "great" in all that he does. He is exalted far above us, and all his works are on a scale of vastness corresponding to his nature, and in all our attempts to judge of him and his doings, we should bear this in remembrance. He is not to be judged by the narrow views which we apply to the actions of people, but by the views which ought to be taken when we remember that he presides over the vast universe, and that as the universal Parent, he will consult the welfare of the whole. In judging of his doings, therefore, we are not to place ourselves in the center, or to regard ourselves as the "whole" or the creation, but we are to remember that there are other great interests to be regarded, and that his plans will be in accordance with the welfare of the whole. One of the best rules for taking a proper estimate of God is that proposed here by Elihu - to remember that he is great.
Which men behold - The Vulgate renders this, "de quo cecinerunt viri" - "concerning which men sing." The Septuagint, ὧν ἦρξαν ἄνδρες hō n ē rxan andres - "over which men rule." Schultens accords with the Vulgate. So Coverdale renders it, "Whom all men love and praise." So Herder and Noyes understand it, "Which men celebrate with songs." This difference of interpretation arises from the ambiguity of the Hebrew word (שׁררוּ shorerû) some deriving it from שׁור shû r, "to go round about, and then to survey, look upon, examine"; and some from שׁיר shı̂ yr, "to sing, to celebrate." The word will admit of either interpretation, and either will suit the connection. The sense of "seeing" those works, however, better agrees with what is said in the following verse, and perhaps better suits the connection. The object of Elihu is not to fix the attention on the fact that people "celebrate" the works of God, but to turn "the eyes to the visible creation," as a proof of the greatness of the Almighty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:24: magnify: Job 12:13-25, Job 26:5-14; Psa 28:5, Psa 34:3, Psa 72:18, Psa 86:8-10, Psa 92:4, Psa 92:5, Psa 104:24; Psa 107:8, Psa 107:15, Psa 111:2-4, Psa 111:8, Psa 145:10-12; Jer 10:12; Dan 4:3, Dan 4:37; Luk 1:46
which: Deu 4:19; Psa 19:1-4
Job 36:26
John Gill
36:24 Remember that thou magnify his work,.... Or his works; his works of creation and providence, which are great in themselves, and declare the greatness of God; and which, though they cannot be made greater than they are, men may be said to magnify them when they ascribe them to God, and magnify him on account of them; when they think and speak well of them, and give glory to God: and particularly by his work may be meant the chastisement of his people, which is a rod in his hand, which he appoints, and with which he smites; it is his own doing, and he may do what he pleases this way; and it becomes his people to be still and patient because he does it; and then do they magnify this work of his, when they bear it patiently, quietly submit to it, and humble themselves under the mighty hand of God;
which men behold: for the works of God are visible, particularly the works of creation, and the glory of God in them; which men of wisdom and understanding behold with admiration and praise; and so the Targum is,
"which righteous men praise;''
and some derive the word here used from a root which signifies to "sing", and so may be understood of men's celebrating the works of God in songs of praise; though his work here may chiefly design the afflictions he lays on his people, and particularly which he had laid upon Job, which were so visible, and the hand of God in them was so clearly to be seen, that men easily beheld it and took notice of it.
John Wesley
36:24 Remember - Call to mind this thy duty. Magnify - Every work which he doth; do not condemn any of his providential works, but adore them as done with admirable wisdom, and justice. Behold - With admiration and astonishment.
Robert Jamieson, A. R. Fausset and David Brown
36:24 Instead of arraigning, let it be thy fixed principle to magnify God in His works (Ps 111:2-8; Rev_ 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Rom 1:20).
behold--As "see" (Job 36:25), shows; not, as MAURER, "sing," laud (see on Job 33:27).
36:2536:25: ※ Ամենա՛յն մարդ ետես ինքեամբ, ո՛րչափ խոցոտեալ են մարդիկ։
25 Ամէն մարդ անձամբ է տեսել, թէ որքա՛ն են մարդիկ խոցոտուած:
25 Ամէն մարդ կը տեսնէ զանոնք, Իւրաքանչիւր ոք հեռուէն կը դիտէ։
Ամենայն մարդ ետես ինքեամբ, որչափ խոցոտեալ են մարդիկ:

36:25: ※ Ամենա՛յն մարդ ետես ինքեամբ, ո՛րչափ խոցոտեալ են մարդիկ։
25 Ամէն մարդ անձամբ է տեսել, թէ որքա՛ն են մարդիկ խոցոտուած:
25 Ամէն մարդ կը տեսնէ զանոնք, Իւրաքանչիւր ոք հեռուէն կը դիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
36:2536:25 Все люди могут видеть их; человек может усматривать их издали.
36:25 πᾶς πας all; every ἄνθρωπος ανθρωπος person; human εἶδεν οραω view; see ἐν εν in ἑαυτῷ εαυτου of himself; his own ὅσοι οσος as much as; as many as τιτρωσκόμενοί τιτρωσκω be βροτοί βροτος mortal man
36:25 כָּל־ kol- כֹּל whole אָדָ֥ם ʔāḏˌām אָדָם human, mankind חָֽזוּ־ ḥˈāzû- חזה see בֹ֑ו vˈô בְּ in אֱ֝נֹ֗ושׁ ˈʔᵉnˈôš אֱנֹושׁ man יַבִּ֥יט yabbˌîṭ נבט look at מֵ mē מִן from רָחֹֽוק׃ rāḥˈôq רָחֹוק remote
36:25. omnes homines vident eum unusquisque intuetur proculAll men see him, every one beholdeth afar off.
36:25. All men consider him; and each one ponders from a distance.
36:25. Every man may see it; man may behold [it] afar off.
36:25. All men consider him; and each one ponders from a distance.
36:25. Every man may see it; man may behold [it] afar off.
25. All men have looked thereon; man beholdeth it afar off.
36:25 Every man may see it; man may behold [it] afar off:
36:25 Все люди могут видеть их; человек может усматривать их издали.
36:25
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
εἶδεν οραω view; see
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
ὅσοι οσος as much as; as many as
τιτρωσκόμενοί τιτρωσκω be
βροτοί βροτος mortal man
36:25
כָּל־ kol- כֹּל whole
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
חָֽזוּ־ ḥˈāzû- חזה see
בֹ֑ו vˈô בְּ in
אֱ֝נֹ֗ושׁ ˈʔᵉnˈôš אֱנֹושׁ man
יַבִּ֥יט yabbˌîṭ נבט look at
מֵ מִן from
רָחֹֽוק׃ rāḥˈôq רָחֹוק remote
36:25. omnes homines vident eum unusquisque intuetur procul
All men see him, every one beholdeth afar off.
36:25. All men consider him; and each one ponders from a distance.
36:25. Every man may see it; man may behold [it] afar off.
36:25. All men consider him; and each one ponders from a distance.
36:25. Every man may see it; man may behold [it] afar off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:25: Every man may see it - He who says he can examine the earth with a philosophic eye, and the heavens with the eye of an astronomer, and yet says he cannot see in them a system of infinite skill and contrivance, must be ignorant of science, or lie against his conscience, and be utterly unworthy of confidence or respect.
Albert Barnes: Notes on the Bible - 1834
36:25: Every man may see it - That is, every man may look on the visible creation, and see proofs there of the wisdom and greatness of God. All may look on the sun, the moon, the stars; all may behold the tempest and the storm; all may see the lightning and the rain, and may form some conception of the majesty of the Most High. The idea of Elihu here is, that every man might trace the evidences that God is great in his works.
Man may behold it afar off - His works are so great and glorious that they make an impression even at a vast distance. Though we are separated from them by a space which surpasses the power of computation, yet they are so great that they fill the mind with vast conceptions of the majesty and glory of their Maker. This is true of the heavenly bodies; and the more we learn of their immense distances from us, the more is the mind impressed with the greatness and glory of the visible creation.
Geneva 1599
36:25 Every man may see it; man may behold [it] (q) afar off.
(q) The works of God are revealed, that a man may see them afar off, and know God by the same.
John Gill
36:25 Every man may see it,.... Not only was to be seen by the wise and learned, the just and good, but by the common people; whether it is to be understood of the works of creation, or of the afflictive providences of God in general, or of Job's afflictions in particular;
man may behold it afar off; as to time, from the creation of the world to the present time, as Jarchi; or as to place, from the heaven, so distant, where are the sun, moon, and stars; and which, though so far off, are easily beheld; or as to the manner of seeing them, not darkly, imperfectly, and in a confused manner, as things at a distance are seen, so some understand it; but rather clearly and plainly, as things easy to be seen are clearly discerned at a distance; and it signifies that the work of God here meant is so visible, that he must be quite blind and stupid that cannot see it; it may be seen, as it were, with half an eye, and a great way off; he that runs may see and read.
John Wesley
36:25 It - The power, and wisdom, and greatness of God are so manifest in all his works, that all who are not stupid, must see and acknowledge it. Afar off - The works of God are so great and conspicuous, that they may be seen at a great distance. Hence Elihu proceeds to give some instances, in the works of nature and common providence. His general aim is to shew, That God is the first cause and supreme director of all the creatures; whom therefore we ought with all humility and reverence to adore, That it is presumption in us to prescribe to him in his special providence toward men, when the operations even of common providence about the meteors, are so mysterious and unaccountable.
Robert Jamieson, A. R. Fausset and David Brown
36:25 See--namely, with wondering admiration [MAURER].
man may behold--rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).
36:2636:26: Ահա Հզօրն սաստի՛կ է, եւ ո՛չ իմասցուք. թի՛ւ ամաց նորա անսպառ։
26 Ահա, Ամենազօրը շատ մեծ է, բայց մենք չենք իմանայ. նրա տարիների համրանքն անսպառ է:
26 Ահա Աստուած մեծ է ու մենք չենք գիտեր Եւ անոր տարիներուն համրանքը անքննելի է։
Ահա Հզօրն սաստիկ է, եւ ոչ իմասցուք, թիւ ամաց նորա անսպառ:

36:26: Ահա Հզօրն սաստի՛կ է, եւ ո՛չ իմասցուք. թի՛ւ ամաց նորա անսպառ։
26 Ահա, Ամենազօրը շատ մեծ է, բայց մենք չենք իմանայ. նրա տարիների համրանքն անսպառ է:
26 Ահա Աստուած մեծ է ու մենք չենք գիտեր Եւ անոր տարիներուն համրանքը անքննելի է։
zohrab-1805▾ eastern-1994▾ western am▾
36:2636:26 Вот, Бог велик, и мы не можем познать Его; число лет Его неисследимо.
36:26 ἰδοὺ ιδου see!; here I am ὁ ο the ἰσχυρὸς ισχυρος forceful; severe πολύς πολυς much; many καὶ και and; even οὐ ου not γνωσόμεθα γινωσκω know ἀριθμὸς αριθμος number ἐτῶν ετος year αὐτοῦ αυτος he; him καὶ και and; even ἀπέραντος απεραντος interminable
36:26 הֶן־ hen- הֵן behold אֵ֣ל ʔˈēl אֵל god שַׂ֭גִּיא ˈśaggî שַׂגִּיא exalted וְ wᵊ וְ and לֹ֣א lˈō לֹא not נֵדָ֑ע nēḏˈāʕ ידע know מִסְפַּ֖ר mispˌar מִסְפָּר number שָׁנָ֣יו šānˈāʸw שָׁנָה year וְ wᵊ וְ and לֹא־ lō- לֹא not חֵֽקֶר׃ ḥˈēqer חֵקֶר exploration
36:26. ecce Deus magnus vincens scientiam nostram numerus annorum eius inaestimabilisBehold, God is great, exceeding our knowledge: the number of his years is inestimable.
36:26. Behold, God is great, defeating our knowledge; the number of his years is inestimable.
36:26. Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out.
36:26. Behold, God is great, defeating our knowledge; the number of his years is inestimable.
36:26. Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out.
36:26 Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out:
36:26 Вот, Бог велик, и мы не можем познать Его; число лет Его неисследимо.
36:26
ἰδοὺ ιδου see!; here I am
ο the
ἰσχυρὸς ισχυρος forceful; severe
πολύς πολυς much; many
καὶ και and; even
οὐ ου not
γνωσόμεθα γινωσκω know
ἀριθμὸς αριθμος number
ἐτῶν ετος year
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέραντος απεραντος interminable
36:26
הֶן־ hen- הֵן behold
אֵ֣ל ʔˈēl אֵל god
שַׂ֭גִּיא ˈśaggî שַׂגִּיא exalted
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נֵדָ֑ע nēḏˈāʕ ידע know
מִסְפַּ֖ר mispˌar מִסְפָּר number
שָׁנָ֣יו šānˈāʸw שָׁנָה year
וְ wᵊ וְ and
לֹא־ lō- לֹא not
חֵֽקֶר׃ ḥˈēqer חֵקֶר exploration
36:26. ecce Deus magnus vincens scientiam nostram numerus annorum eius inaestimabilis
Behold, God is great, exceeding our knowledge: the number of his years is inestimable.
36:26. Behold, God is great, defeating our knowledge; the number of his years is inestimable.
36:26. Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out.
36:26. Behold, God is great, defeating our knowledge; the number of his years is inestimable.
36:26. Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
26. Чувство подобного рода вызывается прежде всего неисследимостью существа Божия, а отсюда и дел божественных, что объясняется в свою очередь Его вечностью. Вечный, он не может быть постигнут ограниченным умом человека.
Adam Clarke: Commentary on the Bible - 1831
36:26: God is great - He is omnipotent.
We know him not - He is unsearchable.
Neither can the number of his years be searched out - He is eternal.
These three propositions are an ample foundation for endless disquisition. As to paraphrase and comment, they need none in this place; they are too profound, comprehensive, and sublime.
Albert Barnes: Notes on the Bible - 1834
36:26: Behold, God is great, and we know him not - That is, we cannot fully comprehend him; see the notes at -9.
Neither can the number of his years be searched out - That is, he is eternal. The object of what is said here is to impress the mind with a sense of the greatness of God, and with the folly of attempting fully to comprehend the reason of what he does. Man is of a few days, and it is presumption in him to sit in judgment on the doings of one who is from eternity. We may here remark that the doctrine that there is an Eternal Being presiding over the universe, was a doctrine fully held by the speakers in this book - a doctrine far in advance of all that philosophy ever taught, and which was unknown for ages in the lands on which the light of Rev_elation never shone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:26: God: Job 37:5; Psa 145:3
we: Job 11:7-9, Job 26:14, Job 37:23; Kg1 8:27
neither: Psa 90:2, Psa 102:24-27; Heb 1:12; Pe2 3:8
Job 36:27
Carl Friedrich Keil and Franz Delitzsch
36:26
26 Behold, God is exalted-we know Him not entirely;
The number of His years, it is unsearchable.
27 For He draweth down the drops of water,
They distil as rain in connection with its mist,
28 Which the clouds do drop,
Distil upon the multitude of men.
29 Who can altogether understand the spreadings of the clouds,
The crash of His tabernacle?
The Waw of the quasi-conclusion in Job 36:26 corresponds to the Waw of the train of thought in Job 36:26 (Ges. 145, 2). מספּר שׁניו is, as the subject-notion, conceived as a nominative (vid., on Job 4:6), not as in similar quasi-antecedent clauses, e.g., Job 23:12, as an acc. of relation. שׂגּיא here and Job 37:23 occurs otherwise only in Old Testament Chaldee. In what follows Elihu describes the wondrous origin of rain. "If Job had only come," says a Midrash (Jalkut, 518), "to explain to us the matter of the race of the deluge (vid., especially Job 22:15-18), it had been sufficient; and if Elihu had only come to explain to us the matter of the origin of rain (מעשׂה ירידת גשׁמים), it had been enough." In Gesenius' Handwrterbuch, Job 36:27 is translated: when He has drawn up the drops of water to Himself, then, etc. But it is יגרע, not גּרע; and גּרע neither in Hebr. nor in Arab. signifies attrahere in sublime (Rosenm.), but only attrahere (root גר) and detrahere; the latter signification is the prevailing one in Hebr. (Job 15:8; Job 36:7). With כּי the transcendent exaltation of the Being who survives all changes of creation is shown by an example: He draws away (draws off, as it were) the water-drops, viz., from the waters that are confined above on the circle of the sky, which pass over us as mist and cloud (vid., Genesis, S. 107); and these water-drops distil down (זקק, to ooze, distil, here not in a transitive but an intransitive signification, since the water-drops are the rain itself) as rain, לאדו, with its mist, i.e., since a mist produced by it (Gen 2:6) fills the expanse (רקיע), the downfall of which is just this rain, which, as Job 36:28 says, the clouds (called שׁחקים on account of its thin strata of air, in distinction from the next mist-circle) cause to flow gently down upon the multitude of men, i.e., far and wide over the mass of men who inhabit the district visited by the rain; both verbs are used transitively here, both נזל as Is 45:8, and רעף, as evidently Prov 3:20. אף אם, Job 36:29, commences an intensive question: moreover, could one understand = could one completely understand; which certainly, according to the sense, is equivalent to: how much less (אף כּי). אם is, however, the interrogative an, and אף אם corresponds to האף in the first member of the double question, Job 34:17; Job 40:8. מפרשׂי are not the burstings, from פּרשׂ = פּרס, frangere, findere, but spreadings, as Ezek 27:7 shows, from פּרשׂ, expandere, Ps 105:39, comp. supra on Job 36:9. It is the growth of the storm-clouds, which collect often from a beginning "small as a man's hand" (3Kings 18:44), that is intended; majestic omnipotence conceals itself behind these as in a סכּה (Ps 18:12) woven out of thick branches; and the rolling thunder is here called the crash (תּשׁאות, as Job 39:7, is formed from שׁוא, to rumble, whence also שׁואה, if it is not after the form גּולה, migration, exile, from שׁאה morf ,, vid., on Job 30:3) of this pavilion of clouds in which the Thunderer works.
Geneva 1599
36:26 Behold, God [is] great, (r) and we know [him] not, neither can the number of his years be searched out.
(r) Our infirmity hinders us so that we cannot attain the perfect knowledge of God.
John Gill
36:26 Behold, God is great,.... In his power and might, in his wisdom and knowledge, in his truth and faithfulness, in his love, grace, and mercy, and that to admiration; and it is worthy of notice and attention, which the word "behold", prefixed hereunto, is expressive of: or is "much" or "many" (f); as he is in his persons: for though his essence is one, his persons are more, they are three, Father, Son, and Spirit; in his perfections, of which there is a fulness; in his thoughts, counsels, purposes? and decrees, which respect other persons and things; in his works of creation, providence, and grace, and in the blessings of his goodness, which are so many as not to be reckoned up;
and we know him not; God is to be known by the works of creation, and even by the very Heathen; though such is their inattention to them, that they are said not to know God; yea, even the wisest among them, by all their wisdom, knew not God, 1Cor 1:21; for though they might know there was a God, they knew not who and what he was. God is known by his word among those who are favoured with a divine revelation of him, and especially by true believers in Christ, who know God in Christ, whom to know is life eternal; and yet these know but in part, there is no finding out the Almighty to perfection; God is not known clearly, fully, and perfectly, by any: or "we know it not"; the greatness of God; he is great, but we know not how great he is; his greatness is beyond all conception and expression;
neither can the number of his years be searched out; years are ascribed to God, after the manner of men, otherwise, properly speaking, they are not applicable to him; by which time is measured, and which belongs not to the eternal God; however, the number of his years in an eternity past, and of those to come, cannot be searched out and reckoned up: it requires no great skill in arithmetic to reckon up the years of the oldest man that ever lived; yea, the months, the days, the hours, and minutes, of his life may be counted; but the years of the Most High cannot; this is a phrase expressive of the eternity of him which is, and was, and is to come, and who from everlasting to everlasting is God. He was before the world was, as the creation of it out of nothing shows. Jehovah the Father had a Son, and he loved him before the foundation of the world, and all his people in him; he made an everlasting choice of them in him, before the world began; he made an everlasting covenant with them in him, and gave them grace in him as early as that; he set him up as Mediator from everlasting, from the beginning, or ever the earth was; and will be the everlasting and unchangeable portion of his people to all eternity. Cocceius thinks that these words are expressive of the constant love of God to the church, and the continuance of his kingdom in it; and of his most fixed purpose of love to men, and indefatigable care of them.
(f) Sept. "multus", Mercerus, Drusius.
John Wesley
36:26 Neither - He is eternal, as in his being, so in all his counsels; which therefore must be infinitely above the comprehension of short - lived men.
Robert Jamieson, A. R. Fausset and David Brown
36:26 (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.
know him not--only in part (Job 36:25; 1Cor 13:12).
his years-- (Ps 90:2; Ps 102:24, Ps 102:27); applied to Jesus Christ (Heb 1:12).
36:2736:27: ※ Թուեալ են նմա շիթք անձրեւի, եւ զեղցին անձրեւով յամպս[9468]։ [9468] Ոմանք. Անձրեւաւ. կամ՝ անձրեւ յամպս։
27 Նա հաշուել է անձրեւի շիթերը, եւ սրանք անձրեւի տեսքով կը լցուեն ամպերի մէջ:
27 Վասն զի ջուրերուն կաթիլները կը քաշէ, Որոնք իր գոլորշիէն անձրեւ կը թափեն
Թուեալ են նմա շիթք անձրեւի, եւ զեղցին անձրեւով յամպս:

36:27: ※ Թուեալ են նմա շիթք անձրեւի, եւ զեղցին անձրեւով յամպս[9468]։
[9468] Ոմանք. Անձրեւաւ. կամ՝ անձրեւ յամպս։
27 Նա հաշուել է անձրեւի շիթերը, եւ սրանք անձրեւի տեսքով կը լցուեն ամպերի մէջ:
27 Վասն զի ջուրերուն կաթիլները կը քաշէ, Որոնք իր գոլորշիէն անձրեւ կը թափեն
zohrab-1805▾ eastern-1994▾ western am▾
36:2736:27 Он собирает капли воды; они во множестве изливаются дождем:
36:27 ἀριθμηταὶ αριθμεω number δὲ δε though; while αὐτῷ αυτος he; him σταγόνες σταγων rain καὶ και and; even ἐπιχυθήσονται επιχεω pour on ὑετῷ υετος rain εἰς εις into; for νεφέλην νεφελη cloud
36:27 כִּ֭י ˈkî כִּי that יְגָרַ֣ע yᵊḡārˈaʕ גרע clip נִטְפֵי־ niṭᵊfê- נֶטֶף drop מָ֑יִם mˈāyim מַיִם water יָזֹ֖קּוּ yāzˌōqqû זקק filter מָטָ֣ר māṭˈār מָטָר rain לְ lᵊ לְ to אֵדֹֽו׃ ʔēḏˈô אֵד [uncertain]
36:27. qui aufert stillas pluviae et effundit imbres ad instar gurgitumHe lifteth up the drops of rain, and poureth out showers like floods:
36:27. He carries away the drops of rain, and he sends forth showers like a raging whirlpool;
36:27. For he maketh small the drops of water: they pour down rain according to the vapour thereof:
36:27. He carries away the drops of rain, and he sends forth showers like a raging whirlpool;
36:27. For he maketh small the drops of water: they pour down rain according to the vapour thereof:
36:27 For he maketh small the drops of water: they pour down rain according to the vapour thereof:
36:27 Он собирает капли воды; они во множестве изливаются дождем:
36:27
ἀριθμηταὶ αριθμεω number
δὲ δε though; while
αὐτῷ αυτος he; him
σταγόνες σταγων rain
καὶ και and; even
ἐπιχυθήσονται επιχεω pour on
ὑετῷ υετος rain
εἰς εις into; for
νεφέλην νεφελη cloud
36:27
כִּ֭י ˈkî כִּי that
יְגָרַ֣ע yᵊḡārˈaʕ גרע clip
נִטְפֵי־ niṭᵊfê- נֶטֶף drop
מָ֑יִם mˈāyim מַיִם water
יָזֹ֖קּוּ yāzˌōqqû זקק filter
מָטָ֣ר māṭˈār מָטָר rain
לְ lᵊ לְ to
אֵדֹֽו׃ ʔēḏˈô אֵד [uncertain]
36:27. qui aufert stillas pluviae et effundit imbres ad instar gurgitum
He lifteth up the drops of rain, and poureth out showers like floods:
36:27. He carries away the drops of rain, and he sends forth showers like a raging whirlpool;
36:27. For he maketh small the drops of water: they pour down rain according to the vapour thereof:
36:27. He carries away the drops of rain, and he sends forth showers like a raging whirlpool;
36:27. For he maketh small the drops of water: they pour down rain according to the vapour thereof:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
27. Показателями величия Божия, - мудрости и всемогущества, служит атмосферическое явление дождя. Бог "собирает", буквально "привлекает" (евр. "йегара"; ср. XV:8) "капли воды". Силою Его всемогущества и премудрости носящиеся над земною поверхностью испарения поднимаются вверх, превращаются здесь в капли и падают на землю в виде дождя "при Его паре" (евр. "леедо", ср. Быт II:6; синодальное "во множестве"), т. е. в то время, когда воздушное пространство наполнено созданным Богом паром. В дождь превращаются не все испарения, а только часть их; он дается облаками, изливающими воду на пользу людей.
Adam Clarke: Commentary on the Bible - 1831
36:27: He maketh small the drops of water - This appears simply to refer to evaporation, and perhaps it would be better to translate יגרע yegara, "he exhales;" detaches the smallest particles of the aqueous mass from the surface in order to form clouds, as reservoirs for the purpose of furnishing rain for the watering of the earth. God is seen in little things, as well as great things; and the inconceivably little, as well as the stupendously great, are equally the work of Omnipotence.
They pour down rain - These exceedingly minute drops or vapor become collected in clouds; and then, when agitated by winds, etc. many particles being united, they become too heavy to be sustained by the air in which they before were suspended, and so fall down in rain, which is either a mist, a drizzle, a shower, a storm, or a waterspout, according to the influence of different winds, or the presence and quantum of the electric fluid. And all this is proportioned, לאדו le-edo, "to its vapor," to the quantity of the fluid evaporated and condensed into clouds.
Albert Barnes: Notes on the Bible - 1834
36:27: For he maketh small the drops of water - Elihu now appeals, as he proposed to do, to the works of God, and begins with what appeared so remarkable and inexplicable, the wisdom of God in the rain and the dew, the tempest and the vapor. That which excited his wonder was, the fact in regard to the suspension of water in the clouds, and the distilling of it on the earth in the form of rain and dew. This very illustration had been used by Eliphaz for a similar purpose (Notes, -10), and whether we regard it as it "appears" to people without the light which science has thrown upon it, or look at the manner in which God suspends water in the clouds and sends it down in the form of rain and dew, with all the light which has been furnished by science, the fact is one that evinces in an eminent degree the wisdom of God. The word which is rendered "maketh small" (גרע gâ ra‛), means properly "to scrape off, to detract, to diminish, to take away from." In the Piel, the form used here, it means, according to Gesenius, "to take to one's self, to attract;" and the sense here, according to this, is, that God attracts, or draws upward the drops of water. So it is rendered by Herder, Noyes, Umbreit, and Rosenmuller. The idea is, that he "draws up" the drops of the water to the clouds, and then pours them down in rain. If the meaning in our common version be retained, the idea would be, that it was proof of great wisdom in God that the water descended in "small drops," instead of coming down in a deluge; compare the notes at .
They pour down rain - That is, the clouds pour down the rain.
According to the vapour thereof - - לאדו le'ê dô. The idea seems to be, that the water thus drawn up is poured down again in the form of a "vapory rain," and which does not descend in torrents. The subject of admiration in the mind of Elihu was, that water should evaporate and ascend to the clouds, and be held there, and then descend again in the form of a gentle rain or fine mist. The reason for admiration is not lessened by becoming more fully acquainted with the laws by which it is done than Elihu can be supposed to have been.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:27: he: Job 5:9, Job 38:25-28, Job 38:34; Gen 2:5, Gen 2:6; Psa 65:9-13; Isa 5:6; Jer 14:22
the vapour: Job 36:33; Psa 148:8
Job 36:28
Geneva 1599
36:27 For he maketh small the drops of water: they (s) pour down rain according to the vapour thereof:
(s) That is, the rain comes from those drops of water which he keeps in the clouds.
John Gill
36:27 For he maketh small the drops of rain,.... Elihu proceeds to give instances and proofs of the greatness of God, and begins with rain, as Eliphaz does, Job 5:9; a common phenomenon, what is very frequent, and well known in all ages and countries, and by all men, more or less; and yet there are some things relative to it which are beyond the comprehension of men, and show the greatness and incomprehensibleness of God: and the design of this, and all other instances of this kind, is to convince Job of his folly in searching out the causes and reasons of God's works of providence, when the common works of nature lie out of the reach of men; and to reconcile him to them, and bring him patiently to submit to the will of God, whose ways are past finding out; and some render the words, "he restrains the drops of rain" (g); he withholds it from the earth, which causes a drought, and so brings on a famine; others, "he subtracts", or draws out, or draws up, the drops of water (h), which he exhales by the heat of the sun out of the earth and out of the sea; see Ps 135:7, Amos 5:8; and which are drawn up in small particles, but form large bodies of waters in the clouds; and which are let down again upon the earth in small drops, in an easy and gentle manner, and so soak into the earth and make it fruitful; which is what is meant by our version here: this is a wonderful instance of God's power, wisdom, and goodness, and is beyond our comprehension; for no mortal man can tell how the Almighty parts and divides those large quantities of water in the clouds, that sometimes hang over our heads, into millions and ten thousand times ten thousand millions of drops, even innumerable; and causes these waters in such a manner to descend on the earth; lets them not fall at once, or in waterspouts, which would wash away the inhabitants of cities and towns, the cattle of the field, and the produce of the earth, as at the general deluge;
they pour down rain according to the vapour thereof: the water, drawn up and formed into large bodies in the heavens, pours down rain in a gentle and plentiful manner, according to the quantity of vapours exhaled out of the earth and sea; if a small quantity is drawn up, a small quantity is let down; and if a large quantity is attracted, a large quantity, or a plentiful shower, is given: some think that a small rain is meant in the preceding clause, and a great rain in this; for there is the small rain and the great rain of his strength, Job 37:6. The word translated "pour" has the signification of liquefying, melting, and dissolving, and of purging and purifying; and which is applicable to clouds which melt and dissolve gradually as they descend in drops upon the earth; and the water which they let down is of all the most clear and pure, as Galen and Hippocrates (i), those eminent physicians, have observed; and a late celebrated one tells us (k), that rain water is so truly distilled by nature, that the chemist, with all his distilling art, cannot produce purer water; for, though it is exhaled out of the dirty earth, out of miry places, bogs, and ditches, yet, being bound up in the clouds as in a garment, and passing through the atmosphere, it comes down to us pure as if it had been percolated or strained through a linen cloth; and though the water as drawn up out of the sea is salt, yet carried up into the air, and there, as in an alembic, distilled, it descends to us sweet and fresh, and has not the least brackishness in it.
(g) "aufert stillas pluviae et prohibebit", Pagninus; so Vatablus, Tigurine version, Targum, & Ben Gersom. (h) "Attrahit", Codurcus; "subtrahit", i.e. "a mare", Junius & Tremellius, Piscator, Schultens. (i) Apud Pinedam in loc. (k) Boerhaav. Elem. Chem. p. 600. apud Schultens in loc.
John Wesley
36:27 For - Having affirmed that God's works are incomprehensibly great and glorious, he now proves it from the most common works of nature and providence. And hence he leaves it to Job to consider how much more deep and inconceivable the secret counsels of God must be. Water - He orders matters so wisely, that the waters which are in the clouds, do not fall down at once in spouts, which would be pernicious to the earth and to mankind; but by degrees, and in drops. According - According to the proportion of vapours which the heat of the sun hath drawn up by the earth or sea. So it notes that great work of God by which the rain is first made of vapours, and afterwards resolved into vapours, or into the matter of succeeding vapours, by a constant rotation.
Robert Jamieson, A. R. Fausset and David Brown
36:27 The marvellous formation of rain (so Job 5:9-10).
maketh small--Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Ps 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).
36:2836:28: Բղխեսցեն հնացեալք. հովանեցոյց զամպս ՚ի վերայ անբա՛ւ մարդկան, միգացին ՚ի վերայ բազում մարդկան։ ※ Ժամանա՛կ եդ անասնոց. եւ գիտեն զկարգ ծննդեան։ ※ ՚Ի վերայ այսր ամենայնի ո՞չ իցեն զարմացեալ միտք քո, ո՞չ սարսիցէ սիրտ քո ՚ի մարմնի քում. ※ զի արար զմեծամեծս զոր ո՛չ գիտէաք։ ※ Հրաման տայ ձեան թէ լե՛ր ՚ի վերայ երկրի. եւ ձմերայնւոյ անձրեւաց զզօրութիւնս իւրեանց։ ※ ՚Ի ձեռն ամենայն մարդոյ կնքէ, զի ծանիցէ ամենայն մարդ զիւր տկարութիւն[9469]։ [9469] Ոմանք. Հովանացոյց զամպս... միգասցին ՚ի վերայ բազում։ Ոմանք. Գիտեն զկարգ հանգստեան... ո՛չ են զար՛՛... եւ ձմերայնոյ անձրեւաց... եւ ձեռին ամենայն։
28 Երկնքի ամպերը կը յորդեն: Ամպերը հովանի է դարձրել անթիւ մարդկանց. դրանք մէգ են դարձել մարդկանց վրայ: Ժամանակ է սահմանել անասունների համար, եւ դրանք գիտեն ծնելու կարգը: Այս բոլորի վրայ զարմացած չէ՞ քո միտքը, չի՞ դողում սիրտդ կրծքիդ տակ, քանի որ Նա կատարել է մեծ-մեծ բաներ, որ մենք չգիտէինք: Հրամայում է ձիւնին՝ “Իջի՛ր լերան վրայ”, նաեւ ձմեռային անձրեւներին, որ ցոյց տան իրենց զօրութիւնը: Ամէն մարդու միջոցով է վկայում այս բոլորը, որպէսզի իւրաքանչիւր ոք իմանայ իր թոյլ լինելը:
28 Որ ամպերը վազցնելով Մարդոց վրայ առատօրէն կը կաթեցնեն։
Բղխեսցեն հնացեալք. հովանեցոյց զամպս ի վերայ անբաւ մարդկան, միգացին ի վերայ բազում մարդկան: Ժամանակ եդ անասնոց, եւ գիտեն զկարգ ծննդեան: Ի վերայ այսր ամենայնի ո՞չ իցեն զարմացեալ միտք քո, ո՞չ սարսիցէ սիրտ քո ի մարմնի քում. զի արար զմեծամեծս զոր ոչ գիտէաք: Հրաման տայ ձեան թէ` Լեր ի վերայ երկրի, եւ ձմերայնւոյ անձրեւաց` զզօրութիւնս իւրեանց: Ի ձեռն ամենայն մարդոյ կնքէ, զի ծանիցէ ամենայն մարդ զիւր տկարութիւն:

36:28: Բղխեսցեն հնացեալք. հովանեցոյց զամպս ՚ի վերայ անբա՛ւ մարդկան, միգացին ՚ի վերայ բազում մարդկան։ ※ Ժամանա՛կ եդ անասնոց. եւ գիտեն զկարգ ծննդեան։ ※ ՚Ի վերայ այսր ամենայնի ո՞չ իցեն զարմացեալ միտք քո, ո՞չ սարսիցէ սիրտ քո ՚ի մարմնի քում. ※ զի արար զմեծամեծս զոր ո՛չ գիտէաք։ ※ Հրաման տայ ձեան թէ լե՛ր ՚ի վերայ երկրի. եւ ձմերայնւոյ անձրեւաց զզօրութիւնս իւրեանց։ ※ ՚Ի ձեռն ամենայն մարդոյ կնքէ, զի ծանիցէ ամենայն մարդ զիւր տկարութիւն[9469]։
[9469] Ոմանք. Հովանացոյց զամպս... միգասցին ՚ի վերայ բազում։ Ոմանք. Գիտեն զկարգ հանգստեան... ո՛չ են զար՛՛... եւ ձմերայնոյ անձրեւաց... եւ ձեռին ամենայն։
28 Երկնքի ամպերը կը յորդեն: Ամպերը հովանի է դարձրել անթիւ մարդկանց. դրանք մէգ են դարձել մարդկանց վրայ: Ժամանակ է սահմանել անասունների համար, եւ դրանք գիտեն ծնելու կարգը: Այս բոլորի վրայ զարմացած չէ՞ քո միտքը, չի՞ դողում սիրտդ կրծքիդ տակ, քանի որ Նա կատարել է մեծ-մեծ բաներ, որ մենք չգիտէինք: Հրամայում է ձիւնին՝ “Իջի՛ր լերան վրայ”, նաեւ ձմեռային անձրեւներին, որ ցոյց տան իրենց զօրութիւնը: Ամէն մարդու միջոցով է վկայում այս բոլորը, որպէսզի իւրաքանչիւր ոք իմանայ իր թոյլ լինելը:
28 Որ ամպերը վազցնելով Մարդոց վրայ առատօրէն կը կաթեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
36:2836:28 из облаков каплют и изливаются обильно на людей.
36:28 ῥυήσονται ρεω flow παλαιώματα παλαιωμα though; while νέφη νεφος cloud mass ἐπὶ επι in; on ἀμυθήτων αμυθητος hour ἔθετο τιθημι put; make κτήνεσιν κτηνος livestock; animal οἴδασιν οιδα aware δὲ δε though; while κοίτης κοιτη lying down; relations τάξιν ταξις order; arrangement [b] ἐπὶ επι in; on τούτοις ουτος this; he πᾶσιν πας all; every οὐκ ου not ἐξίσταταί εξιστημι astonish; beside yourself σου σου of you; your ἡ ο the διάνοια διανοια mind; intention οὐδὲ ουδε not even; neither διαλλάσσεταί διαλλασσω reconcile σου σου of you; your ἡ ο the καρδία καρδια heart ἀπὸ απο from; away σώματος σωμα body
36:28 אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִזְּל֥וּ yizzᵊlˌû נזל flow שְׁחָקִ֑ים šᵊḥāqˈîm שַׁחַק dust יִ֝רְעֲפ֗וּ ˈyirʕᵃfˈû רעף trickle עֲלֵ֤י׀ ʕᵃlˈê עַל upon אָדָ֬ם ʔāḏˈām אָדָם human, mankind רָֽב׃ rˈāv רַב much
36:28. qui de nubibus fluunt quae praetexunt cuncta desuperWhich flow from the clouds that cover all above.
36:28. they flow from the clouds that are woven above everything.
36:28. Which the clouds do drop [and] distil upon man abundantly.
36:28. they flow from the clouds that are woven above everything.
36:28. Which the clouds do drop [and] distil upon man abundantly.
36:28 Which the clouds do drop [and] distil upon man abundantly:
36:28 из облаков каплют и изливаются обильно на людей.
36:28
ῥυήσονται ρεω flow
παλαιώματα παλαιωμα though; while
νέφη νεφος cloud mass
ἐπὶ επι in; on
ἀμυθήτων αμυθητος hour
ἔθετο τιθημι put; make
κτήνεσιν κτηνος livestock; animal
οἴδασιν οιδα aware
δὲ δε though; while
κοίτης κοιτη lying down; relations
τάξιν ταξις order; arrangement

[b]
ἐπὶ επι in; on
τούτοις ουτος this; he
πᾶσιν πας all; every
οὐκ ου not
ἐξίσταταί εξιστημι astonish; beside yourself
σου σου of you; your
ο the
διάνοια διανοια mind; intention
οὐδὲ ουδε not even; neither
διαλλάσσεταί διαλλασσω reconcile
σου σου of you; your
ο the
καρδία καρδια heart
ἀπὸ απο from; away
σώματος σωμα body
36:28
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִזְּל֥וּ yizzᵊlˌû נזל flow
שְׁחָקִ֑ים šᵊḥāqˈîm שַׁחַק dust
יִ֝רְעֲפ֗וּ ˈyirʕᵃfˈû רעף trickle
עֲלֵ֤י׀ ʕᵃlˈê עַל upon
אָדָ֬ם ʔāḏˈām אָדָם human, mankind
רָֽב׃ rˈāv רַב much
36:28. qui de nubibus fluunt quae praetexunt cuncta desuper
Which flow from the clouds that cover all above.
36:28. they flow from the clouds that are woven above everything.
36:28. Which the clouds do drop [and] distil upon man abundantly.
36:28. they flow from the clouds that are woven above everything.
36:28. Which the clouds do drop [and] distil upon man abundantly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:28: Which the clouds do drop - In proportion to the evaporation will be the clouds or masses of volatilized and suspended vapor; and in proportion to this will be the quantum of rain which in different forms will fall upon the earth. There is a remarkable addition to this verse in the Septuagint. I shall insert the whole verse: Ῥυησονται παλαιωματα, εσκιασε δε νεφη επι αμυθητῳ βροτῳ· ὡραν εθετο κτηνεσιν, οιδασι δε κοιτης ταξιν· επι τουτοις πασιν ουκ εξισταται σου ἡ διανοια, ουδε διαλλασσεται σου ἡ καρδια απο σωματος; "The rains descend, and the clouds cover with their shadows multitudes of men: he hath appointed to animals to know the order of their dwellings. At the contemplation of these things is not thy mind transported, and thy heart ready to part from thy body?"
Albert Barnes: Notes on the Bible - 1834
36:28: Upon man abundantly - That is, upon many people. The clouds having received the ascending vapor, retain it, and pour it down copiously for the use of man. The arrangement, to the eye even of one who did not understand the scientific principles by which it is done, is beautiful and wonderful; the beauty and wonder are increased when the laws by which it is accomplished are understood. Elihu does not attempt to explain the mode by which this is done. The fact was probably all that was then understood, and that was sufficient for his purpose. The Septuagint has given a translation of this verse which cannot be well accounted for, and which is certainly very unlike the original. It is, "But when the clouds east a shade over the dumb creation, he impresseth a care on beasts, and they know the order for retiring to rest - κοίτης τάξιν koitē s taxin. At all these things is not their understanding confounded? And is not thy heart starting from thy body?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:28: Job 37:11-13; Gen 7:11, Gen 7:12; Pro 3:20
Job 36:29
John Gill
36:28 Which the clouds do drop and distil upon man abundantly. Not upon the persons of men, which they take care as much as possible to shun and avoid, but upon the fields of men, and so for the profit and advantage of men; and this denotes both the gentle manner in which the clouds let down rain, and the liberal profusion of them; they let it down both in an easy and plentiful manner, and upon an abundance of men, or upon an abundance of fields and lands belonging to men; though sometimes rain falls upon the wilderness, where no man is, Job 38:26. The Targum is,
"at the prayer of a son of a great man,''
or at the prayer of a man that has great interest with God; that is famous for his faith and piety, as Elijah was, to whom perhaps the Targumist may have respect. The rain is an emblem of the word of God, the Gospel of Christ, which drops and distils on the souls of men like rain, and refreshes them, and makes them fruitful; and is dispensed by the ministers of it, who are compared to clouds, according to the measure of the gift of grace received by them, and that freely and fully as they have received it.
Robert Jamieson, A. R. Fausset and David Brown
36:28 abundantly--literally, "upon many men."
36:2936:29: ※ Եթէ իմանայցե՞ս զտարածանել ամպոց, զհաւասարութիւն խորանի նորա[9470]։ [9470] Ոմանք. Զտարածել ամպոյ. եւ զհա՛՛։
29 Իսկ դու կ’իմանա՞ս ամպերի սփռուելը կամ նրա վրանի չափերը:
29 Բայց ոեւէ մէկը ամպերուն տարածուիլը Ու անոր վրանին գոռումը կրնա՞յ հասկնալ։
Եթէ իմանայցե՞ս զտարածանել ամպոց, զհաւասարութիւն խորանի նորա:

36:29: ※ Եթէ իմանայցե՞ս զտարածանել ամպոց, զհաւասարութիւն խորանի նորա[9470]։
[9470] Ոմանք. Զտարածել ամպոյ. եւ զհա՛՛։
29 Իսկ դու կ’իմանա՞ս ամպերի սփռուելը կամ նրա վրանի չափերը:
29 Բայց ոեւէ մէկը ամպերուն տարածուիլը Ու անոր վրանին գոռումը կրնա՞յ հասկնալ։
zohrab-1805▾ eastern-1994▾ western am▾
36:2936:29 Кто может также постигнуть протяжение облаков, треск шатра Его?
36:29 καὶ και and; even ἐὰν εαν and if; unless συνῇ συνειμι with ἀπεκτάσεις απεκτασις cloud ἰσότητα ισοτης equality σκηνῆς σκηνη tent αὐτοῦ αυτος he; him
36:29 אַ֣ף ʔˈaf אַף even אִם־ ʔim- אִם if יָ֭בִין ˈyāvîn בין understand מִפְרְשֵׂי־ mifrᵊśê- מִפְרָשׂ sail עָ֑ב ʕˈāv עָב cloud תְּ֝שֻׁאֹ֗ות ˈtᵊšuʔˈôṯ תְּשֻׁאָה shouting סֻכָּתֹֽו׃ sukkāṯˈô סֻכָּה cover of foliage
36:29. si voluerit extendere nubes quasi tentorium suumIf he will spread out clouds as his tent,
36:29. If he wills it, he extends the clouds as his tent
36:29. Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle?
36:29. If he wills it, he extends the clouds as his tent
36:29. Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle?
29. Yea, can any understand the spreadings of the clouds, the thunderings of his pavilion?
36:29 Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle:
36:29 Кто может также постигнуть протяжение облаков, треск шатра Его?
36:29
καὶ και and; even
ἐὰν εαν and if; unless
συνῇ συνειμι with
ἀπεκτάσεις απεκτασις cloud
ἰσότητα ισοτης equality
σκηνῆς σκηνη tent
αὐτοῦ αυτος he; him
36:29
אַ֣ף ʔˈaf אַף even
אִם־ ʔim- אִם if
יָ֭בִין ˈyāvîn בין understand
מִפְרְשֵׂי־ mifrᵊśê- מִפְרָשׂ sail
עָ֑ב ʕˈāv עָב cloud
תְּ֝שֻׁאֹ֗ות ˈtᵊšuʔˈôṯ תְּשֻׁאָה shouting
סֻכָּתֹֽו׃ sukkāṯˈô סֻכָּה cover of foliage
36:29. si voluerit extendere nubes quasi tentorium suum
If he will spread out clouds as his tent,
36:29. If he wills it, he extends the clouds as his tent
36:29. Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle?
36:29. If he wills it, he extends the clouds as his tent
36:29. Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
29. Величие Божие сказывается далее в том способе, которым распростираются (ср. Пс CIII:2; CIV:29; Иез XXVII:7) в атмосферических областях облака, и в происходящем же среди тех же облаков ("шатер", ср. Пс XVII:12) громе.
Adam Clarke: Commentary on the Bible - 1831
36:29: Can any understand the spreadings of the clouds - Though the vapor appear to be fortuitously raised, and subject, when suspended in the atmosphere, to innumerable accidents, to different winds and currents which might drive it all to the sandy deserts, or direct its course so that it should fall again into the great deep from which it has been exhaled, without watering and refreshing the earth; yet so does the good and wise providence of God manage this matter, that every part of the arable terrene surface receives an ample supply; and in every place, where requisite, it may be truly said that "The rain cometh down, and the snow from heaven, and water the earth, and cause it to bring forth and bud, that it may minister seed to the sower, and bread to the eater." In Egypt, where there is little or no rain, the earth is watered by the annual inundation of the Nile; there, because this system of evaporation is not necessary, it does not exist. Who can account for this economy? How are these clouds so judiciously and effectually spread through the atmosphere, so as to supply the wants of the earth, of men, and of cattle? I ask, with Elihu, "Who can understand the spreadings of these clouds?" And I should like to see that volunteer in the solution of paradoxes who would step forward and say, I am the man.
The noise of his tabernacle? - By the tabernacle we may understand the whole firmament or atmospheric expansion; the place where the Almighty seems more particularly to dwell; whence he sends forth the rain of his strength, and the thunder of his power. The noise must refer to the blowing of winds and tempests. or to the claps, peals, and rattling of thunder, by means of the electric fluid.
Albert Barnes: Notes on the Bible - 1834
36:29: Also, can any understand the spreadings of the clouds? - The out spreading - the manner in which they expand themselves over us. The idea is, that the manner in which the clouds seem to "spread out," or unfold themselves on the sky, could not be explained, and was a striking proof of the wisdom and power of God. In the early periods of the world, it could not be expected that the causes of these phenomena would be known. Now that the causes "are" better known, however, they do not less indicate the wisdom and power of God, nor are these facts less fitted to excite our wonder. The simple and beautiful laws by which the clouds are suspended; by which they roll in the sky; by which they spread themselves out - as in a rising tempest, and by which they seem to unfold themselves over the heavens, should increase, rather than diminish, our conceptions of the wisdom and power of the Most High.
Or, the noise of his tabernacle - Referring, doubtless, to thunder. The clouds are represented as a tent or pavilion spread out for the dwelling of God (compare the notes at Isa 40:22), and the idea here is, that the noise made in a thunder-storm is in the unique dwelling of God. Herder well expresses it, "The fearful thunderings in his tent," compare Psa 18:11 -
He made darkness his secret place,
His pavilion round about him were dark waters and thick clouds of the skies.
The sense here is, who can understand and explain the cause of thunder? The object of Elihu in this is, to show how great and incomprehensible is God, and nature furnishes few more impressive illustrations of this than the crash of thunder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:29: the spreadings: Job 37:16, Job 38:9, Job 38:37; Kg1 18:44, Kg1 18:45; Psa 104:3
the noise: Job 37:2-5; Psa 18:13, Psa 29:3-10, Psa 77:16-19, Psa 104:7; Nah 1:3; Hab 3:10
Job 36:30
Geneva 1599
36:29 Also can [any] understand the spreadings of the clouds, [or] the noise of his (t) tabernacle?
(t) Meaning, of the clouds, which he calls the tabernacle of God.
John Gill
36:29 Also can any understand the spreadings of the clouds,.... Or "of a cloud" (l), a thick cloud, a single one; which sometimes at the beginning is very small, about the size of a man's hand, 3Kings 18:44; and which in a little time spreads all over the heavens, and covers them with black clouds and darkness; none can understand, describe, and tell by what means so small a cloud at first appearance is spread to such a prodigious extent; and which is done partly for the use of God himself, to be a pavilion or tent around him, Ps 18:11; and partly for the use of men, either to let down ram on the several parts of the world, or to be a sort of an umbrella to men, to shelter them from scorching heat; nor can any understand how the clouds, stretched out to such a compass, are poised and balanced in the air, so as to retain their position as long as it is the pleasure of God; see Job 37:16. Ben Gersom, who is followed by others (m), interprets this of the differences of the clouds, which are unaccountable, as to the form and colour of them being curious, and the matter which they contain or what issues from them; out of some rain, others hail, others snow and sleet, others wind, others thunder and lightning; and yet all arise from the same, even from vapours exhaled from the earth and sea; some become moist and cold, others hot and dry. As clouds are emblems of Gospel ministers, Is 5:6; this may lead us to observe the different gifts of grace bestowed on them, and the different uses they are of; some are Boanergeses, sons of thunder, Mk 3:17; others Barnabases, sons of consolation, Acts 4:36; and the extent of the Gospel ministry all over the world, which first began as a small cloud over the land of Judea, and then was spread throughout the Gentile world;
or the noise of his tabernacle; the tabernacle of God, which are the clouds, which are laid as the flooring of his palace, and are drawn about him as a tent or pavilion, Ps 104:3, where he sits invisible, and from whence, as a general of an army, he issues out his orders, and sends forth his artillery, rain, hail, snow, thunder, and lightning, and stormy wind fulfilling his word; the noise hereof is either the noise of the waters in the clouds, the sound of an abundance of rain, 3Kings 18:41; or of the blustering winds, by which the clouds are moved and portend rain; or of the thunder that bursts out of them with a vehement noise, and which is usually followed with rain; and the thunder of his power who can understand? Job 26:14. This may be an emblem of the voice of God in his Gospel out of his tabernacle, the church, which the natural man understands not; or the voice of God in his providences, in which he speaks to men once and twice, and they perceive it not.
(l) "nubis", Montanus, Tigurine version, Mercerus, Piscator, Schultens. (m) "differentias", Pagninus; "varietates", Vatablus.
John Wesley
36:29 Understand - Whence it comes to pass, that a small cloud, no bigger than a man's hand, suddenly spreads over the whole heavens: how the clouds come to be suddenly gathered, and so condensed as to bring forth thunder and lightning. Noise - The thunder produced in the clouds, which are often called God's tent or tabernacle.
Robert Jamieson, A. R. Fausset and David Brown
36:29 (Job 37:5). God's marvels in thunder and lightnings.
spreadings, &c.--the canopy of thick clouds, which covers the heavens in a storm (Ps 105:39).
the noise--"crashing"; namely, thunder.
of his tabernacle--God being poetically said to have His pavilion amid dark clouds (Ps 18:11; Is 40:22).
36:3036:30: Ա՛հ ձգէ ՚ի վերայ նորա ճանապարհաւ, եւ զարմատս ծովու ծածկեաց[9471]. [9471] Ոմանք. Եւ ահ ձգէ... եւ զարմատս ծովու։
30 Ահա ճանապարհով մէկ լոյս է գցել դրա վրայ եւ ծովի խորքերն է ծածկել,
30 Ահա անոր վրայ իր լոյսը կը տարածէ Ու ծովուն խորութիւնը կը ծածկէ։
Ահա ձգէ ի վերայ նորա ճանապարհաւ, եւ զարմատս ծովու ծածկեաց:

36:30: Ա՛հ ձգէ ՚ի վերայ նորա ճանապարհաւ, եւ զարմատս ծովու ծածկեաց[9471].
[9471] Ոմանք. Եւ ահ ձգէ... եւ զարմատս ծովու։
30 Ահա ճանապարհով մէկ լոյս է գցել դրա վրայ եւ ծովի խորքերն է ծածկել,
30 Ահա անոր վրայ իր լոյսը կը տարածէ Ու ծովուն խորութիւնը կը ծածկէ։
zohrab-1805▾ eastern-1994▾ western am▾
36:3036:30 Вот, Он распространяет над ним свет Свой и покрывает дно моря.
36:30 ἰδοὺ ιδου see!; here I am ἐκτείνει εκτεινω extend ἐπ᾿ επι in; on αὐτὸν αυτος he; him ηδω ηδω and; even ῥιζώματα ριζωμα the θαλάσσης θαλασσα sea ἐκάλυψεν καλυπτω cover
36:30 הֵן־ hēn- הֵן behold פָּרַ֣שׂ pārˈaś פרשׂ spread out עָלָ֣יו ʕālˈāʸw עַל upon אֹורֹ֑ו ʔôrˈô אֹור light וְ wᵊ וְ and שָׁרְשֵׁ֖י šoršˌê שֹׁרֶשׁ root הַ ha הַ the יָּ֣ם yyˈom יָם sea כִּסָּֽה׃ kissˈā כסה cover
36:30. et fulgurare lumine suo desuper cardines quoque maris operietAnd lighten with his light from above, he shall cover also the ends of the sea.
36:30. and shines with his light from above; likewise, he covers the oceans within his tent.
36:30. Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
36:30. and shines with his light from above; likewise, he covers the oceans within his tent.
36:30. Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
36:30 Behold, he spreadeth his light upon it, and covereth the bottom of the sea:
36:30 Вот, Он распространяет над ним свет Свой и покрывает дно моря.
36:30
ἰδοὺ ιδου see!; here I am
ἐκτείνει εκτεινω extend
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ηδω ηδω and; even
ῥιζώματα ριζωμα the
θαλάσσης θαλασσα sea
ἐκάλυψεν καλυπτω cover
36:30
הֵן־ hēn- הֵן behold
פָּרַ֣שׂ pārˈaś פרשׂ spread out
עָלָ֣יו ʕālˈāʸw עַל upon
אֹורֹ֑ו ʔôrˈô אֹור light
וְ wᵊ וְ and
שָׁרְשֵׁ֖י šoršˌê שֹׁרֶשׁ root
הַ ha הַ the
יָּ֣ם yyˈom יָם sea
כִּסָּֽה׃ kissˈā כסה cover
36:30. et fulgurare lumine suo desuper cardines quoque maris operiet
And lighten with his light from above, he shall cover also the ends of the sea.
36:30. and shines with his light from above; likewise, he covers the oceans within his tent.
36:30. Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
36:30. and shines with his light from above; likewise, he covers the oceans within his tent.
36:30. Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
30. Дающий знать о Себе этим последним, Бог распоряжается также молнией, которая во время грозы прорезывает облака и освещает океан до самых "корней его", до самой глубины.
Adam Clarke: Commentary on the Bible - 1831
36:30: He spreadeth his light upon it - Or, as Mr. Good translates, "He throweth forth from it his flash." These two verses may both have an allusion to the sudden rarefaction of that part of the atmosphere whence the thunder proceeds, by the agency of the electric fluid; the rushing in of the air on each side to restore the equilibrium, which the passage of the fire had before destroyed. The noise produced by this sudden rushing in of the air, as well as that occasioned by the ignition of the hydrogen gas, which is one of the constituents of water, is the thunder of his tabernacle, viz., the atmosphere, where God appears, in such cases, to be manifesting his presence and his power. Elihu says that God spreadeth his light upon it. This is spoken in reference to the flashes and coruscations of lightning in the time of thunder storms, when, even in a dark night, a sudden flash illuminates for a moment the surface of the earth under that place.
And covereth the bottom of the sea - He doth whatsoever it pleaseth him in the heavens above, in the earth beneath, in the sea, and in all deep places. Yea, the depths of the sea are as much under his control and influence as the atmosphere, and its whole collection of vapours, meteors, and galvanic and electric fluids.
Albert Barnes: Notes on the Bible - 1834
36:30: Behold, he spreadeth his light upon it - That is, upon his tabernacle or dwelling-place - the clouds. The allusion is to lightning, which flashes in a moment over the whole heavens. The image is exceedingly beautiful and graphic. The idea of "spreading out" the light in an instant over the whole of the darkened heavens, is that which Elihu had in his mind, and which impressed him so forcibly. On the difficulty in regard to the translation of the Septuagint here, see Schleusner on the word ἡδὼ hē dō.
And covereth the bottom of the sea - Margin, "roots." The word roots is used to denote the bottom, as being the lowest part of a thing - as the roots of a tree. The meaning is that he covers the lowest part of the sea with floods of waters; and the object of Elihu is to give an exalted conception of the greatness of God, from the fact that his agency is seen in the higlest and the lowest objects. He spreads out the clouds, thunders in his tabernacle, diffuses a brilliant light over the heavens, and at the same time is occupied in covering the bottom of the sea with the floods. He is Lord over all, and his agency is seen every where. The highest and the lowest objects are under his control, and his agency is seen above and below. On the one hand, he covers the thick and dense clouds with light; and on the other, he envelopes the depth of the ocean in impenetrable darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:30: he: Job 38:25, Job 38:34, Job 38:35; Luk 17:24
and: Job 38:8-11; Gen 1:9; Exo 14:22, Exo 14:28, Exo 15:4, Exo 15:5; Psa 18:11-16, Psa 104:5-9
bottom: Heb. roots
Job 36:31
Carl Friedrich Keil and Franz Delitzsch
36:30
30 Behold, He spreadeth His light over Himself,
And the roots of the sea He covereth.
31 For thereby He judgeth peoples,
He giveth food in abundance.
32 Both hands He covereth over with light,
And directeth it as one who hitteth the mark.
33 His noise announceth Him,
The cattle even that He is approaching.
A few expositors (Hirz., Hahn, Schlottm.) understand the celestial ocean, or the sea of the upper waters, by ים, Job 36:30; but it is more than questionable (vid., on Job 9:8) whether ים is used anywhere in this sense. Others as (Umbr., Ew.) the masses of water drawn up to the sky out of the depths of the sea, on which a Persian passage cited by Stick. (who, however, regards the Waw of ושׁרשׁי as Waw adaequationis) from Schebisteri may be compared: "an exhalation rises up out of the sea, and comes down at God's command upon the deserts." In both cases כּסּה would be equivalent to כסה עליו, obtegit se, which in and of itself is possible. But he who has once witnessed a storm in the neighbourhood of the sea, will decide in favour of one of the three following explanations: (1.) He covereth the uprooted ground of the sea (comp. Ps 18:15.) with the subsiding waves (Blumenf.); but then Job 36:30 would require to be understood of the light of the brightening sky following the darkness of the storm, which is improbable in respect of Job 36:32. (2.) While the sky is brilliantly lighted up by the lightning, the abysses of the ocean are veiled in a so much deeper darkness; the observation is correct, but not less so another, that the lightning by a thunder-storm, especially when occurring at night, descends into the depths of the sea like snares that are cast down (פּחים, Ps 11:6), and the water is momentarily changed as it were into a sea of flame; accordingly it may be explained, (3.) Behold, He spreadeth over Himself His light (viz., the light which incessantly illumines the world), and the roots of the sea, i.e., the sea down to its depths, He covers with it, since He makes it light through and through (Stuhlm. Wolfs.). Thus, as it appears, Jerome also interprets: Et (si voluerit) fulgurare lumine suo desuper, cardines quoque maris operiet.
(Note: The Targ. translates אור, Job 36:30, Job 36:32, by מטרא, pluvia, according to the erroneous opinion of R. Jochanan: כל אורה שׁנאמר באליהוא אינו אלא בירידת גשׁמים. Aben-Ezra and Kimchi explain even עלי־אור, Is 18:4, according to this passage. The lxx translates Job 36:30: ἰδοὺ ἐκτενεῖ ἐπ ̓ αὐτὸν ἠδώ (Cod. Alex. επ αυτον το τοξον; Cod. Sinait. επ αυτην ηωδη (with the corrections ηδω and τοξον), probably according to the reading אידו for אורו. But what connection have ἠδώ and rainbow?)
This, that He makes the light of the lightning His manifestation (פּרשׂ עליו), and that He covers the earth down to the roots of the sea beneath with this light, is established in Job 36:31 from the design, partly judicial, partly beneficial, which exists in connection with it. בּם refers as neuter (like בּהם, Job 22:21) to the phenomena of the storm; מכבּיר (with the adverbial ל like לרב, Job 26:3), what makes great = a making great, abundance (only here), is n. hiphil. after the form משׁהית, perdens = perditio. In Job 36:32 God is represented under a military figure as a slinger of lightnings: He covers light over both hands, i.e., arms both completely with light (comp. סכסך and Arab. škk, totum se operire armis), and directs it (עליה referring to אור as fem. like Jer 13:16, and sometimes in the Talmud). But what is the meaning of בּמפגּיע? Hahn takes מפגיע as n. hiphil. like מכביר: an object of attack; but what then becomes of the original Hiphil signification? It ought to be בּמפגּע (Job 7:20), as Olsh. wishes to read it. Ew., Hirz., and others, after the example of Theod. (lxx), Syr., Jer., translate: against the adversary; מפגיע ;yrasre signifies indeed the opposite in Is 49:16 : intercessor (properly, one who assails with prayers); however, it would be possible for this word, just as פגע c. acc. (which signifies usually a hostile meeting, Ex 5:3 and freq., but sometimes also a friendly, Is 47:3; Is 64:4), to be an ἐναντιόσημον. We prefer to abide by the usage of the language as we have it, according to which הפגיע signifies facere ut quid incurset s. petat, Is 53:6; מפגיע therefore is one who hits, in opposition to one who misses the mark. The Beth is the Beth essentiae (vid., on Job 23:13), used here like Ex 6:3; Ps 55:19; Is 40:10. With both hands He seizes the substance of the lightning, fills them with it so that they are completely covered by it, and gives it the command (appoints it its goal), a sure aimer!
Job 36:33
Targ., Syr., Symm., Theod. (from which Job 36:32 is supplied in the lxx),
(Note: Vid., Bickel, De indole ac ratione versionis Alex. in interpretando l. Iobi, p. 50. Cod. Sinait. has, like Cod. Vat.: αναγγελει περι αυτου φιλον (corr. φιλος) αυτου κς κτησις και περι αδικαις.)
Jer., Luther, and others destroy the idea, since they translate רעו = רעהוּ, "his friend (companion)." Among moderns, only Umbr. and Schlottm. adopt this signification; Bttch. and Welte, after the example of Cocceius, Tingstad, and others, attempt it with the signification "thought = determination;" but most expositors, from Ew. to Hahn, decide in favour of the rendering as simple as it is consistent with the usage of the language and the connection: His noise (רעו as Ex 32:17) gives tidings concerning Him (announces Him). In Job 36:33 Theod. (lxx), Syr., and Jer. point מקנה like our text, but translate possessio, with which we can do nothing. It seems that in the three attempts of the Targ. to translate Job 36:33, the translators had קנאה and קנּא before their mind, according to which Hahn translates: the arousing of anger (announces) the comer, which assumes מקנה instead of מקנה; and Schlottm.: fierce wrath (goes forth) over evil (according to Symm. ζῆλον περὶ ἀδικίας), which assumes the reading עולה (עולה), ἀδικία, adopted also by Syr., Theod. (lxx). Schultens even renders similarly: rubedinem flammantem nasi contra elatum, and Tingstad: zelum irae in iniquitatem. But it is not probable that the language was acquainted with a subst. מקנה, exciting, although in Ezek 8:3 המּקנה is equivalent to המּקניא, so that one might more readily be tempted (vid., Hitz. in loc.) to read מקנה אף, "one who excites anger against evil," it one is not willing to decide with Berg, and recently Bleek, in favour of (מקנּה) מקנּא אף בּעולה, excandescens (zelans) ira= contra iniquitatem. But does the text as it stands really not give an appropriate idea? Aben-Ezra and Duran have understood it of the foreboding of an approaching thunder-storm which is manifested by cattle, מקנה. Accordingly Ew. translates: His thunder announces Him, the cattle even, that He is approaching; and peculiarly new (understanding יגיד not of a foreboding but of a thankful lowing) is Ebrard's rendering; also the cattle at fresh sprouting grass. But such a change of the position of אף is without precedent. Hirz. and Ges.: His rumble (rumble of thunder) announces Him to the herds, Him, and indeed as Him who rises up (approaches). But this new interpunction destroys the division of the verse and the syntax. Better Rosenm. like Duran: pecus non tantum pluviam proximam, sed et antequam nubes in sublime adscenderint adscensuras praesagit, according to Virgil, Georg. i. 374f.:
illum (imbrem) surgentem vallibus imis
Aeriae fugere grues.
But עליו refers to God, and therefore על־עולה also, viz., Him who leads forth the storm-clouds (Jer 10:13; Jer 51:16; Ps 135:7), and Himself rising up in them; or, what עלה frequently signifies, coming on as to battle. It is to be interpreted: His thunder-clap announces Him (who is about to reveal Himself as a merciful judge), the cattle even (announce) Him at His first rising up, since at the approach of a storm they herd together affrighted and seek shelter. The speakers are Arabian, and the scene is laid in the country: Elihu also refers to the animal world in Job 35:11; this feature of the picture, therefore, cannot be surprising.
Geneva 1599
36:30 Behold, he spreadeth his light upon (u) it, and covereth the (x) bottom of the sea.
(u) Upon the cloud.
(x) That men cannot come to the knowledge of the springs of it.
John Gill
36:30 Behold, he spreadeth his light upon it,.... Upon his tabernacle; that is, upon the clouds, which are his tabernacle; either the light of the sun, whereby the clouds are dispersed and blotted out; an emblem of the blotting out of sin, or the forgiveness of it, Is 44:22, which is like a clear shining after rain, 2Kings 23:4, or on a thin cloud, whereby the rainbow is formed, an emblem of peace and reconciliation by Christ; or lightning, which bursting out of the dark cloud is spread over it, when it seems to be all in flames. Cocceius renders it, "he spreads the light about himself"; God spreads it about himself, clothing himself with light as with a garment, and dwelling in light inaccessible to men: or he "spreads it upon him", upon man; causing his sun to shine on the just and unjust; or on it, the earth; so it was spread when first commanded to shine out of darkness, with which the earth in its primeval state was covered; and so it is spread every morning upon the earth; as soon as day breaks, the morning is spread upon the mountains, and in a short time it overspreads the whole hemisphere; an emblem this of the spread of the light of grace over the dark hearts of men, in conversion, which are like the earth in its chaotic state, or as in the night season covered with darkness; out of which they are called and brought by the grace of God, having the true light sprung and placed in their souls; which at first is but glimmering, and at best imperfect in the present state, yet is spreading and increasing, Prov 4:18; and of the spread of the great and glorious light of the Gospel in the world, in the times of the apostles, and as it will be in the latter day glory;
and covereth the bottom of the sea, or "the roots of the sea" (n); though one would think they should be rather covered with water and with darkness, as they are; see Job 38:8. This is to be understood either of the light of the sun, and the rays of it, which are so piercing and penetrating as to reach to the bottom of the sea, and cover it and exhale waters out of it; or of lightning, which is equally as piercing and penetrating, or more, and strikes to the very roots of the sea, and covers them, or rather discovers them, so that the channels of waters are seen, and the foundations of the world are discovered, Ps 18:14; the Targum of this verse is,
"he spreads upon it rain, and covers the rocks or foundations of the sea;''
and the rain is called light according to Ramban, because by the descent of it the day is enlightened, and the darkness of the clouds removed; and by this means the bottom of the sea is covered, so that it passes its bounds and covers the rocks, that is, the borders of it, as others explain it (o).
(n) "radices maris", Pagninus, Montanus, &c. (o) In Bar Tzemach in loc.
John Wesley
36:30 Light - The lightning; fitly God's light, because God only can light it. It - Upon the cloud, which is in a manner the candlestick in which God sets up this light. The sea - The lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it.
Robert Jamieson, A. R. Fausset and David Brown
36:30 light--lightning.
it--His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.
spread--is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."
covereth the bottom--roots.
of the sea--namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Ps 18:14-15, the discovering of "the channels of waters" follows the "lightnings." UMBREIT translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Ps 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.
36:3136:31: զի նոքօք դատեսցի զժողովուրդս. տացէ կերակուր զօրացելոյն[9472]։ [9472] Օրինակ մի. Զի դատեսցի նոքօք ժողովուրդն։
31 որպէսզի դրանցով դատի ժողովուրդներին, կերակուր պարգեւի զօրացածին:
31 Ժողովուրդները այս բաներով կը դատէ*Ու առատօրէն կերակուր կու տայ։
զի նոքօք դատեսցի զժողովուրդս, տացէ կերակուր զօրացելոյն:

36:31: զի նոքօք դատեսցի զժողովուրդս. տացէ կերակուր զօրացելոյն[9472]։
[9472] Օրինակ մի. Զի դատեսցի նոքօք ժողովուրդն։
31 որպէսզի դրանցով դատի ժողովուրդներին, կերակուր պարգեւի զօրացածին:
31 Ժողովուրդները այս բաներով կը դատէ*Ու առատօրէն կերակուր կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
36:3136:31 Оттуда Он судит народы, дает пищу в изобилии.
36:31 ἐν εν in γὰρ γαρ for αὐτοῖς αυτος he; him κρινεῖ κρινω judge; decide λαούς λαος populace; population δώσει διδωμι give; deposit τροφὴν τροφη nourishment; provisions τῷ ο the ἰσχύοντι ισχυω have means; have force
36:31 כִּי־ kî- כִּי that בָ֭ם ˈvom בְּ in יָדִ֣ין yāḏˈîn דין judge עַמִּ֑ים ʕammˈîm עַם people יִֽתֶּן־ yˈitten- נתן give אֹ֥כֶל ʔˌōḵel אֹכֶל food לְ lᵊ לְ to מַכְבִּֽיר׃ maḵbˈîr כבר multiply
36:31. per haec enim iudicat populos et dat escas multis mortalibusFor by these he judgeth people, and giveth food to many mortals.
36:31. For he judges the people by these things, and he gives food to a multitude of mortals.
36:31. For by them judgeth he the people; he giveth meat in abundance.
36:31. For he judges the people by these things, and he gives food to a multitude of mortals.
36:31. For by them judgeth he the people; he giveth meat in abundance.
36:31 For by them judgeth he the people; he giveth meat in abundance:
36:31 Оттуда Он судит народы, дает пищу в изобилии.
36:31
ἐν εν in
γὰρ γαρ for
αὐτοῖς αυτος he; him
κρινεῖ κρινω judge; decide
λαούς λαος populace; population
δώσει διδωμι give; deposit
τροφὴν τροφη nourishment; provisions
τῷ ο the
ἰσχύοντι ισχυω have means; have force
36:31
כִּי־ kî- כִּי that
בָ֭ם ˈvom בְּ in
יָדִ֣ין yāḏˈîn דין judge
עַמִּ֑ים ʕammˈîm עַם people
יִֽתֶּן־ yˈitten- נתן give
אֹ֥כֶל ʔˌōḵel אֹכֶל food
לְ lᵊ לְ to
מַכְבִּֽיר׃ maḵbˈîr כבר multiply
36:31. per haec enim iudicat populos et dat escas multis mortalibus
For by these he judgeth people, and giveth food to many mortals.
36:31. For he judges the people by these things, and he gives food to a multitude of mortals.
36:31. For by them judgeth he the people; he giveth meat in abundance.
36:31. For he judges the people by these things, and he gives food to a multitude of mortals.
36:31. For by them judgeth he the people; he giveth meat in abundance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
31. Из своего жилища Бог является как в роли судьи, так и в положении благодетеля, дает дождь, поддерживает растительность и тем поставляет пищу.
Adam Clarke: Commentary on the Bible - 1831
36:31: By them judgeth he the people - He makes storms, tempests, winds, hurricanes, tornadoes, thunder and lightning, drought and inundation, the instruments of his justice, to punish rebellious nations.
He giveth meat in abundance - Though by these he punishes offenders, yet through the same, as instruments, he provides for the wants of men and animals in general. Storms, tempests, and hurricanes, agitate the lower regions of the atmosphere, disperse noxious vapours, and thus render it fit for respiration; and without these it would soon become a stagnant, putrid, and deadly mass, in which neither animals could live, nor vegetables thrive. And by dews, rains, snows, frosts, winds, cold, and heat, he fructifies the earth, and causes it to bring forth abundantly, so that every thing living is filled with plenteousness. Some critics translate this latter clause thus: - He passeth sentence amain. I cannot see this meaning in the original words. Not one of the versions has so understood them; nor does this translation, supposing even that the Hebrew would bear it, give so fine and so elegant an idea as that of the common version. I always feel reluctant to give a sense in any case that is not supported in some of its parts by any of the ancient versions, and more especially when it is contrary to the whole of them; and still more particularly when opposed to the Arabic, which in the Book of Job, containing so many Arabisms, I consider to be of very great importance.
Albert Barnes: Notes on the Bible - 1834
36:31: For by them judgeth he the people - By means of the clouds, the rain, the dew, the tempest, and the thunderbolt. The idea seems to be, that he makes use of all these to execute his purposes on mankind. He can either make them the means of imparting blessings, or of inflicting the severest, judgments. He can cause the tornado to sweep over the earth; he can arm the forked lightning against the works of art; he can withhold rain and dew, and spread over a land the miseries of famine.
He giveth meat in abundance - That is, by the clouds, the dew, the rain. The idea is, that he can send timely showers if he chooses, and the earth will be clothed with plenty. All these things are under his control, and he can, as he pleases, make them the means of comfort to man, or of punishing him for his sins; compare Psa 65:11-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:31: by: Job 37:13, Job 38:22, Job 38:23; Gen 6:17, Gen 7:17-24, Gen 19:24; Exo 9:23-25; Deu 8:2, Deu 8:15; Jos 10:11; Sa1 2:10, Sa1 7:10, Sa1 12:18
he giveth: Job 38:26, Job 38:27; Psa 65:9-13, Psa 104:13-15, Psa 104:27, Psa 104:28, Psa 136:25; Act 14:17
Job 36:32
Geneva 1599
36:31 For by them judgeth he (y) the people; he giveth meat in abundance.
(y) He shows that the rain has a double use: the one that it declares God's judgments, when it overflows any places, and the other that it makes the land fruitful.
John Gill
36:31 For by them judgeth he the people,.... That is, by the clouds; which the Lord uses both in a way of judgment, as expressed in this clause; and in a way of mercy, as in the following; by these, and what issue out of them, as rain, hail, winds, thunder, and lightning, he sometimes punishes the inhabitants of the earth, as he did the old world by a deluge of water, which came partly from the fountains of the great deep, and partly from the windows of heaven, which destroyed man and beast, and the increase of the earth, Gen 7:11; he punished the Egyptians by a violent storm of hail, Ex 9:23; and slew many of the Canaanites with hailstones, Josh 10:11; Pharaoh and his host sunk like lead when he blew with his wind, Ex 15:10; and Sodom and Gomorrah, with the cities of the plain, were destroyed with thunder and lightning, fire and brimstone, from heaven, Gen 19:24; as the army of the Philistines were discomfited by thunder in the times of Samuel, 1Kings 7:10; and the captains of fifties, with their men, were consumed by lightning in the times of Elijah, 4Kings 1:14; and as the heavens and the earth will be burnt with fire at the end of all things, Mt 13:40, 2Pet 3:12;
he giveth meat in abundance; very plentifully, or to a multitude of creatures, both men and cattle; who have a liberal supply of food by means of the clouds and rain, which falling upon the earth make it fruitful, so that it gives bread to the eater, and seed to the sower; causes grass to grow up for the beasts of the field, and produces bread corn, oil, and wine, for the benefit of men; an emblem of the variety and plenty of spiritual food dispensed to the churches of Christ, through the ministry of the word, and by the ministers of it.
John Wesley
36:31 Judgeth - By thunder and lightning, and rain from the clouds, he executes his judgments against ungodly people. Meat - Giveth meat. By the same clouds, he provides plentiful showers dropping fatness on the earth.
Robert Jamieson, A. R. Fausset and David Brown
36:31 These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; Job 38:23, Job 38:27; Acts 14:17).
36:3236:32: ՚Ի ձե՛ռս ծածկեաց զլոյս. եւ ետ պատուէր վասն նորա պատահելոյ[9473]։ [9473] Ոմանք. Վասն նորա պահելոյ։
32 Ձեռքերով լոյսն է ծածկել ու հրահանգ տուել, թէ ե՛րբ պէտք է դա լինի:
32 Ափովը կայծակը* կը ծածկէ Ու կը հրամայէ որ նշանակէտին զարնէ։
Ի ձեռս ծածկեաց զլոյս, եւ ետ պատուէր վասն նորա պատահելոյ:

36:32: ՚Ի ձե՛ռս ծածկեաց զլոյս. եւ ետ պատուէր վասն նորա պատահելոյ[9473]։
[9473] Ոմանք. Վասն նորա պահելոյ։
32 Ձեռքերով լոյսն է ծածկել ու հրահանգ տուել, թէ ե՛րբ պէտք է դա լինի:
32 Ափովը կայծակը* կը ծածկէ Ու կը հրամայէ որ նշանակէտին զարնէ։
zohrab-1805▾ eastern-1994▾ western am▾
36:3236:32 Он сокрывает в дланях Своих молнию и повелевает ей, кого разить.
36:32 ἐπὶ επι in; on χειρῶν χειρ hand ἐκάλυψεν καλυπτω cover φῶς φως light καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin περὶ περι about; around αὐτῆς αυτος he; him ἐν εν in ἀπαντῶντι απανταω meet; plead
36:32 עַל־ ʕal- עַל upon כַּפַּ֥יִם kappˌayim כַּף palm כִּסָּה־ kissā- כסה cover אֹ֑ור ʔˈôr אֹור light וַ wa וְ and יְצַ֖ו yᵊṣˌaw צוה command עָלֶ֣יהָ ʕālˈeʸhā עַל upon בְ vᵊ בְּ in מַפְגִּֽיעַ׃ mafgˈîₐʕ פגע meet
36:32. in manibus abscondit lucem et praecipit ei ut rursus adveniatIn his hands he hideth the light, and commandeth it to come again.
36:32. Within his hands, he hides the light, and he commands it to come forth again.
36:32. With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt.
36:32. Within his hands, he hides the light, and he commands it to come forth again.
36:32. With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt.
36:32 With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt:
36:32 Он сокрывает в дланях Своих молнию и повелевает ей, кого разить.
36:32
ἐπὶ επι in; on
χειρῶν χειρ hand
ἐκάλυψεν καλυπτω cover
φῶς φως light
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
περὶ περι about; around
αὐτῆς αυτος he; him
ἐν εν in
ἀπαντῶντι απανταω meet; plead
36:32
עַל־ ʕal- עַל upon
כַּפַּ֥יִם kappˌayim כַּף palm
כִּסָּה־ kissā- כסה cover
אֹ֑ור ʔˈôr אֹור light
וַ wa וְ and
יְצַ֖ו yᵊṣˌaw צוה command
עָלֶ֣יהָ ʕālˈeʸhā עַל upon
בְ vᵊ בְּ in
מַפְגִּֽיעַ׃ mafgˈîₐʕ פגע meet
36:32. in manibus abscondit lucem et praecipit ei ut rursus adveniat
In his hands he hideth the light, and commandeth it to come again.
36:32. Within his hands, he hides the light, and he commands it to come forth again.
36:32. With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt.
36:32. Within his hands, he hides the light, and he commands it to come forth again.
36:32. With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
32-33. Свой суд Он осуществляет при посредстве повинующейся Ему молнии, направляя ее против Своих врагов (ср. Пс X:6; XVII:14: и д. ; Прем XIX:12), а страшную силу суда сознают даже неразумные животные, - намек на их беспокойство перед наступлением грозы.
Adam Clarke: Commentary on the Bible - 1831
36:32: With clouds he covereth the light - This is all extraordinary saying, על כפים כמה אור al cappayim kissah or, which Mr. Good translates, "He brandisheth the blaze athwart the concave." The Vulgate, with which all the other versions less or more agree, has, In manibus abscondit lucem, "In his hands he hideth the light;" or, more literally, "By the hollow of his hands (כפים cappayim) he concealeth the light, (אור or,") the fountain of light, i.e., the Sun.
And commandeth it not to shine by the cloud that cometh betwixt - I am afraid this is no translation of the original. Old Coverdale is better: - And at his commandement it commeth agayne; which is a near copy of the Vulgate. Here again Mr. Good departs from all the versions, both ancient and modern, by translating thus: - "And launcheth his penetrating bolt." Dr. Stock, in my opinion, comes nearer the original and the versions in his translation: -
"And giveth charge as to what it shall meet."
The mending of the text by conjecture, to which we should only recur in desperate necessity, has furnished Mr. Good and Reiske with the above translation. For my own part, I must acknowledge an extreme difficulty both here and in the concluding verse, on which I am unwilling to lay a correcting hand. I think something of the doctrine of eclipses is here referred to; the defect of the solar light, by the interposition of the moon. So in the time of an eclipse God is represented as covering the body of the sun with the hollow of his hand, and thus obscuring the solar light, and then removing his hand so as to permit it to re-illuminate the earth.
Mr. Good gets his translation by dividing the words in a different manner from the present text. I shall give both: -
Hebrew:
ויצו עליה במפגיע
Vayetsav aleyha bemaphgia
Mr. Good:
ויצוע ליהב מפגיע
Veyezvo liahbe mapegio.
Of which he learnedly contends, "And launcheth his penetrating bolt," is the literal sense. The change here made, to produce the above meaning, is not a violent one; and I must leave the reader to judge of its importance.
Albert Barnes: Notes on the Bible - 1834
36:32: With clouds he covereth the light - The Hebrew here is, על־כפים ‛ al-kaphiym - "upon his hands." Jerome, "In manibus abscondit lucem," "he hideth the light in his hands." Septuagint, Ἐπὶ χειρῶν ἐκάλυψε φῶς Epi cheirō n ekalupse fō s - "he covereth the light in his hands." The allusion is, undoubtedly, to the lightning, and the image is, that God takes the lightning in his hands, and directs it as he pleases. There has been great variety however, in the exposition of this verse and the following. Schultens enumerates no less than "twenty-eight" different interpretations, and almost every commentator has had his own view of the passage. It is quite evident that our translators did not understand it, and were not able to make out of it any tolerable sense. What idea they attached to the two verses -33, it would be very difficult to imagine, for what is the meaning of the phrase, "the cattle also concerning the vapor?"
The general sense of the Hebrew appears to be, that God controls the rapid lightnings which appear so vivid, so quick, and so awful; and that he executes his own purposes with them, and makes them, when he pleases, the instruments of inflicting punishment on his foes. The object of Elihu is to excite admiration of the greatness of God who is "able" thus to control the lightning's flash, and to make it an obedient instrument in his hands. The particular expression before us, "By his hands he covereth the light," seems to mean that he seizes or holds the lightning in his hands (Herder), or that he covers over his hands with the lightning (Umbreit), and has it under his control. Prof. Lee supposes that it means, that he holds the lightning in the palms of his hands, or between his two hands, as a man holds a furious wild animal which he is about to let loose for the purpose of destroying. With this he compares the expression of Shakespeare, "Cry havock, and let slip the dogs of war. There can be no doubt, I think, that the phrase means that God has the lightning under his control that it is in his hands, and that he directs it as he pleases. According to Umbreit (Note) the allusion is to the "double use" which God makes of light, in one hand holding the lightning to destroy his foes, and in the other the light of the sun to bless his friends, as he makes use of the rain either for purposes of destruction or mercy. But this idea is not conveyed in the Hebrew.
And commandeth it not to shine - The phrase "not to shine" is not in the Hebrew, and destroys the sense. The simple idea in the original is, "he commandeth it;" that is, he has it under his control, directs it as he pleases, makes use even of the forked lightning as an instrument to execute his pleasure.
By the cloud that cometh betwixt - The words "the cloud" are also inserted by our translators, and destroy the sense. There is no allusion to a cloud, and the idea that the light is intercepted by any object is not in the original. The Hebrew word (במפגיע bemapgiy‛) means "in occurring, in meeting, in striking upon," (from פגע pâ ga‛ - to strike upon, to impinge to fall upon, to light upon), and the sense here would be well expressed' by the phrase "in striking." The idea is exactly that which we have when we apply the word "strike" or "struck" to lightning, and the meaning is, that he gives the lightning commandment "in striking," or when "it strikes." Nothing could better answer the purpose of an illustration for Elihu in exciting elevated views of God, for there is no exhibition of his power more wonderful than that by which he controls the lightning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:32: Perhaps these difficult verses should be rendered, "He covereth the concave with lightning, and chargeth it what it shall strike. Its noise declareth concerning him; a magazine of wrath against iniquity."
Job 26:9; Exo 10:21-23; Psa 18:11, Psa 135:7, Psa 147:8, Psa 147:9, Psa 148:8; Act 27:20
Job 36:33
Geneva 1599
36:32 With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh (z) betwixt.
(z) That is, one cloud to dash against another.
John Gill
36:32 With clouds he covereth the light,.... Either the lightning, which is hid and covered in the black dark cloud until it bursts out of it; or the light of the sun, which is wonderful, that waters naturally clear and transparent, when formed into clouds, should obstruct the rays of the sun and darken it; see Ezek 32:7; and thus it was in the storm and tempest the Apostle Paul was in many days, which was so thick and dark, that the sun and stars did not appear of a long time, Acts 27:20;
and commandeth it not to shine, by the cloud that cometh betwixt; that is, commands the sun that it shines not, or hinders it from shining, by reason of the intervening clouds; this is an emblem of sin interposing between God and his people, which causes him to hide his face from them and not shine upon them: sins are comparable to clouds for numbers, being more than can be told; and for their nature and quality, like clouds they rise out of the earthly and carnal heart of man; and which is also like a troubled sea which cannot rest; and which reach up unto heaven and bring down wrath and vengeance from thence on wicked men; and in God's own people, like the clouds they intercept the light of his countenance, the bright shining of the sun of righteousness, the comfort, peace, and joy of the Holy Spirit: the words may be rendered, "with hands he covers the light, and commands that it shine not by reason of what comes between": and they are understood by some, as by Schmidt particularly, of the eclipses of the sun and moon, when God as it were covers them with hands, and suffers them not to shine by intervening bodies; so the eclipse of the sun is occasioned by the moon's coming between that and the earth, and the eclipse of the moon by the interposition of the earth between that and the sun; the Targum is,
"because of rapine of hands he restrains rain, and commands it to descend because of him that prays,''
who comes between and intercedes for a sinful people, as Elijah did; or, as others, he commands the lightning that it harms not because of him that comes between and intercedes with his prayers.
John Wesley
36:32 Clouds - With thick and black clouds spread over the whole heavens. Light - The sun. The cloud - Which God interposes as a veil between the sun and earth.
Robert Jamieson, A. R. Fausset and David Brown
36:32 Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Ps 8:2; Ps 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [UMBREIT].
36:3336:33: ※ Պատմեսցէ՛ զնա բարեկամաց իւրոց, եւ զստացուածոց եւ զանիրաւութենէ[9474]։[9474] Ոմանք. Պատմեսցէ զնմանէն բարեկամաց եւ զստաց՛՛։
33 Իր բարեկամներին կը պատմի դրա, ինչպէս նաեւ ինչքերի ու անիրաւութեան մասին»:
33 Անոր կը ցուցնէ իր բարեկամը. Անօրէնութեան դէմ բարկութիւն կը դիզուի*։
Պատմեսցէ զնա բարեկամաց իւրոց, եւ զստացուածոց եւ զանիրաւութենէ:

36:33: ※ Պատմեսցէ՛ զնա բարեկամաց իւրոց, եւ զստացուածոց եւ զանիրաւութենէ[9474]։
[9474] Ոմանք. Պատմեսցէ զնմանէն բարեկամաց եւ զստաց՛՛։
33 Իր բարեկամներին կը պատմի դրա, ինչպէս նաեւ ինչքերի ու անիրաւութեան մասին»:
33 Անոր կը ցուցնէ իր բարեկամը. Անօրէնութեան դէմ բարկութիւն կը դիզուի*։
zohrab-1805▾ eastern-1994▾ western am▾
36:3336:33 Треск ее дает знать о ней; скот также чувствует происходящее.
36:33 ἀναγγελεῖ αναγγελλω announce περὶ περι about; around αὐτοῦ αυτος he; him φίλον φιλος friend αὐτοῦ αυτος he; him κτῆσις κτησις and; even περὶ περι about; around ἀδικίας αδικια injury; injustice
36:33 יַגִּ֣יד yaggˈîḏ נגד report עָלָ֣יו ʕālˈāʸw עַל upon רֵעֹ֑ו rēʕˈô רֵעַ shouting מִ֝קְנֶ֗ה ˈmiqnˈeh מִקְנֶה purchase אַ֣ף ʔˈaf אַף nose עַל־ ʕal- עַל upon עֹולֶֽה׃ ʕôlˈeh עלה ascend
36:33. adnuntiat de ea amico suo quod possessio eius sit et ad eam possit ascendereHe sheweth his friend concerning it, that it is his possession, and that he may come up to it.
36:33. He announces it to his friend, for it is his possession and he is able to reach out to it.
36:33. The noise thereof sheweth concerning it, the cattle also concerning the vapour.
36:33. He announces it to his friend, for it is his possession and he is able to reach out to it.
36:33. The noise thereof sheweth concerning it, the cattle also concerning the vapour.
36:33 The noise thereof sheweth concerning it, the cattle also concerning the vapour:
36:33 Треск ее дает знать о ней; скот также чувствует происходящее.
36:33
ἀναγγελεῖ αναγγελλω announce
περὶ περι about; around
αὐτοῦ αυτος he; him
φίλον φιλος friend
αὐτοῦ αυτος he; him
κτῆσις κτησις and; even
περὶ περι about; around
ἀδικίας αδικια injury; injustice
36:33
יַגִּ֣יד yaggˈîḏ נגד report
עָלָ֣יו ʕālˈāʸw עַל upon
רֵעֹ֑ו rēʕˈô רֵעַ shouting
מִ֝קְנֶ֗ה ˈmiqnˈeh מִקְנֶה purchase
אַ֣ף ʔˈaf אַף nose
עַל־ ʕal- עַל upon
עֹולֶֽה׃ ʕôlˈeh עלה ascend
36:33. adnuntiat de ea amico suo quod possessio eius sit et ad eam possit ascendere
He sheweth his friend concerning it, that it is his possession, and that he may come up to it.
36:33. He announces it to his friend, for it is his possession and he is able to reach out to it.
36:33. The noise thereof sheweth concerning it, the cattle also concerning the vapour.
36:33. He announces it to his friend, for it is his possession and he is able to reach out to it.
36:33. The noise thereof sheweth concerning it, the cattle also concerning the vapour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:33: The noise thereof showeth concerning it, the cattle also concerning the vapor - I think this translation very unhappy. I shall give each hemistich in the original: -
יגיד עליו רעו
Yaggid alaiv reo
מקנה אף על עולה
Mikneh aph al oleh.
I think this may be translated without any violence to any word in the text: -
Its loud noise (or his thunder) shall proclaim concerning him;
A magazine of wrath against iniquity.
This is literal, and gives, in my opinion, a proper meaning of the passage, and one in strict connection with the context. And it is worthy of remark that every wicked man trembles at the noise of thunder and the flash of lightning, and considers this a treasury of Divine wrath, emphatically called among us the artillery of the skies; and whenever the noise is heard, it is considered the voice of God. Thus the thunder declares concerning him. The next chapter, which is a continuation of the subject here, confirms and illustrates this meaning. For יגיד yaggid, Houbigant reads יניד yanid; and for מקנה mikneh, מקנאת mikkinath; and translates thus: "He agitates with himself his thunder, from the indignation of his wrath against iniquity."
Albert Barnes: Notes on the Bible - 1834
36:33: The noise thereof showeth concerning it - The word "noise" here has been inserted by our translators as a version of the Hebrew word (רעו rê‛ ô), and if the translators attached any idea to the language which they have used, it seems to have been that the noise attending the lightning, that is, the thunder, furnished an illustration of the power and majesty of God. But it is not possible to educe this idea from the original, and perhaps it is not possible to determine the sense of the passage. Herder renders it, "He pointeth out to them the wicked." Prof. Lee, "By it he announceth his will." Umbreit, "He makes known to it his friend;" that is, he points out his friend to the light, so that it may serve for the happiness of that friend. Noyes, "He uttereth to him his voice; to the herds and the plants." Rosenmuller," He announces what he has decreed against people, and the flocks which the earth has produced."
Many other expositions have been proposed, and there is no reasonable ground of hope that an interpretation will be arrived at which will be free from all difficulty. The principal difficulty in this part of the verse arises from the word רעו rê‛ ô, rendered in our version, "The noise thereof." This may be from רוע rû a‛, and may mean a noise, or outcry, and so it is rendered here by Gesenius, "He makes known to him his thunder, that is, to man, or to his enemies." Or the word may mean "his friend," as the word רע rê a‛ is often used; ; ; Pro 27:17; Sol 5:16; Hos 3:1. Or it may denote "will, thought, desire;" Psa 139:2, Psa 139:17. A choice must be made between these different meanings according to the view entertained of the scope of the passage. To me it seems that the word ""friend"" will better suit the connection than anyone of the other interpretations proposed. According to this, the idea is, that God points out "his friends" to the lightning which he holds in his hand, and bids it spare them. He has entire control of it, and can direct it where he pleases, and instead of sending it forth to work indiscriminate destruction, he carefully designates those on whom he wishes it to strike, but bids it spare his friends.
The cattle also concerning the vapour - Margin, "that which goeth up." What idea the translators attached to this phrase it is impossible now to know, and the probability is, that being conscious of utter inability to give any meaning to the passage, they endeavored to translate the "words" of the original as literally as possible. Coverdale evidently felt the same perplexity, for he renders it, "The rising up thereof showeth he to his friends and to the cattle." Indeed almost every translator and expositor has had the same difficulty, and each one has proposed a version of his own. Aa examination of the "words" employed is the only hope of arriving at any satisfactory view of the passage. The word rendered "cattle" (מקנה miqneh), means properly:
(1) expectation, hope, confidence; Eze 28:26; Ezr 10:2;
(2) a gathering together, a collection, as
(a) of waters, Gen 1:10; Exo 7:19,
(b) a gathering together, a collection, or company of people, horses, etc. - a caravan. So it may possibly mean in Kg1 10:28, where interpreters have greatly differed.
The word "cattle," therefore, by no means expresses its usual signification. That would be better expressed by "gathering, collecting," or "assembling." The word rendered also (אף 'aph), denotes:
(1) also, even, more, besides, etc., and
(2) "the nose," and then "anger" - from the effect of anger in producing hard breathing, Pro 22:24; Deu 32:22; Deu 29:20.
Here it may be rendered, without impropriety, "anger," and then the phrase will mean, "the collecting, or gathering together of anger." The word rendered "vapour" (עולה ‛ ovelâ h - if from עלה ‛ â lâ h), means that which "ascends," and would then mean anything that ascends - as smoke, vapor; or as Rosenmuller supposes, what "ascends" or "grows" from the ground - that is, plants and vegetables, And so Umbreit, "das Gewachs" - "plants of any kind." Note. But with a slight variation in the pointing עולה ‛ ovelâ h - instead of עולה ‛ oleh), the word means "evil, wickedness, iniquity" - from our word "evil;" ; ; ; ; and it may, without impropriety, be regarded as having this signification here, as the points have no authority. The meaning of the whole phrase then will be, "the gathering, or collecting of his wrath is upon evil, that is, upon the wicked;" and the sense is, that while, on the one hand, God, who holds the lightning in his hands, points out to it his friends, so that they are spared; on the other hand the gathering together, or the condensation, of his wrath is upon the evil. That is, the lightnings - so vivid, so mighty, and apparently so wholly beyond law or control, are under his direction, and he makes them the means of executing his pleasure. His friends are spared; and the condensation of his wrath is on his foes. This exposition of the passage accords with the general scope of the remarks of Elihu, and this view of the manner in which God controls even the lightning, was one that was adapted to fill the mind with exalted conceptions of the majesty and power of the Most High.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:33: noise: Job 36:29, Job 37:2; Sa2 22:14; Kg1 18:41-45
the cattle: Jer 14:4-6; Joe 1:18, Joe 2:22
the vapour: Heb. that which goeth up, Job 36:27
Geneva 1599
36:33 (a) The noise thereof sheweth concerning it, the cattle also concerning the vapour.
(a) The cold vapour shows him: that is, the cloud of the hot exhalation, which being taken in the cold cloud mounts up toward the place where the fire is, and so anger is engendered; that is, noise and thunderclaps.
John Gill
36:33 The noise thereof showeth concerning it,.... The rain, that it is coming; it is a presage and prognostic of it, namely, the noise of the clouds in the air, the sound of abundance of rain there; or the noise of the winds, which is often a forerunner of it: or the noise of thunder when rain frequently follows, Jer 10:13;
the cattle also concerning the vapour; that is, the cattle likewise show signs of rain, being sensible of the vapours which rise up out of the earth, and are drawn up into the air and form clouds there; these, through their sharp sight, discern the vapours rising out of the earth insensible by men; or by their quick smell (p) or taste discern them, these leaving some tincture upon the grass they are feeding on; and which occasion some motions and gestures in them by which husbandmen, and those that are accustomed to them, know that the rain is at hand: and there are various things observable in brutes, fowls, and cattle, and other creatures, which are signs of approaching rain; as the cawing of crows, the croaking of frogs, the flying about of cranes and swallows, the motion of ants, the retire of cattle to places of shelter, and the like; Aben Ezra observes that sheep lying on their right side portends rain; the above things with others are most beautifully expressed by Virgil (q) and which with many others are collected together by Pliny (r); and though there are various interpretations given of this passage, this seems to be the most agreeable, and which suits with our version; unless the following, which I only propose, should be more eligible, "he", that is, God, "by it", the rain, "declares his good will" to men, likewise to "the cattle, and also towards what rises up" out of the earth, the herbs and plants; all which receive much benefit by the clouds and rain.
(p) Vid. Democrit. Fragment. & Rendtorf. Not. in ib. apud Fabritii Bibliothec. Gr. l. 4. c. 29. p. 338, 362. (q) "Aut illum surgentem vallibus imis", c. Georgic, l. 1. v. 374, &c. Bacon's Nat. Hist. cent. 9. p. 208. (r) Nat. Hist. l. 18. c. 35. Vid. Democrit. Fragm. ut supra, p. 335, 358, 362, 366.
John Wesley
36:33 The noise - The thunder gives notice of the approaching rain. Also - And as the thunder, so also the cattle sheweth, concerning the vapour, concerning the coming of the rain, by a strange instinct, seeking for shelter, when a change of weather is near.
Robert Jamieson, A. R. Fausset and David Brown
36:33 noise--rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Gen 40:10; Gen 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [UMBREIT]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [VIRGIL, Georgics, I.373, &c.].