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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Продолжение ответной речи Иова на речь Вилдада. 1-12. Попытки Иова объяснить причину своих страданий и их неудовлетворительность. 13-19. Возникающие на этой почве новые недоумения. 20-22. Просьба о помиловании.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Job owns here that he was full of confusion (ver. 15), and as he was so was his discourse: he knew not what to say, and perhaps sometimes scarcely knew what he said. In this chapter, I. He complains of the hardships he was under (ver. 1-7), and then comforts himself with this, that he was in the hand of the God that made him, and pleads that, ver. 8-13. II. He complains again of the severity of God's dealings with him (ver. 14-17), and then comforts himself with this, that death would put an end to his troubles, ver. 18-22.
Adam Clarke: Commentary on the Bible - 1831
Job is weary of life, and expostulates with God,6. He appeals to God for his innocence; and pleads on the weakness of his frame, and the manner of his formation,13. Complains of his sufferings, and prays for respite,20. Describes the state of the dead,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 10:1, Job, taking liberty of complaint, expostulates with God about his afflictions; Job 10:18, He complains of life, and craves a little ease before death.
Job 10:1
John Gill
INTRODUCTION TO JOB 10
Job here declares the greatness of his afflictions, which made him weary of his life, and could not help complaining; entreats the Lord not to condemn him but show him the reason of his thus dealing with him, Job 10:1; and expostulates with him about it, and suggests as if it was severe, and not easily reconciled to his perfections, when he knew he was not a wicked man, Job 10:3; he puts him in mind of his formation and preservation of him, and after all destroyed him, Job 10:8; and represents his case as very distressed; whether he was wicked or righteous it mattered not, his afflictions were increasing upon him, Job 10:13; and all this he observes, in order to justify his eager desire after death, which he renews, Job 10:18; and entreats, since his days he had to live were but few, that God would give him some respite before he went into another state, which he describes, Job 10:20.
10:110:1: Հեծեծելո՛վ հասուցից ՚ի նա զբանս իմ. խօսեցայց դառնութեամբ անձին թախծեալ։
1 «Հծծիւնով կը հասցնեմ նրան իմ խօսքերը. կը խօսեմ թախծոտած իմ հոգու դառնութեամբ:
10 «Հոգիս կեանքէս ձանձրացաւ։Համարձակ պիտի գանգատիմ, Հոգիիս դառնութիւնովը պիտի խօսիմ.
Հեծեծելով հասուցից ի նա զբանս իմ, խօսեցայց դառնութեամբ անձին թախծեալ:

10:1: Հեծեծելո՛վ հասուցից ՚ի նա զբանս իմ. խօսեցայց դառնութեամբ անձին թախծեալ։
1 «Հծծիւնով կը հասցնեմ նրան իմ խօսքերը. կը խօսեմ թախծոտած իմ հոգու դառնութեամբ:
10 «Հոգիս կեանքէս ձանձրացաւ։Համարձակ պիտի գանգատիմ, Հոգիիս դառնութիւնովը պիտի խօսիմ.
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 Опротивела душе моей жизнь моя; предамся печали моей; буду говорить в горести души моей.
10:1 κάμνων καμνω fatigued τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine στένων στενω in; on αὐτὸν αυτος he; him τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine λαλήσω λαλεω talk; speak πικρίᾳ πικρια bitterness ψυχῆς ψυχη soul μου μου of me; mine συνεχόμενος συνεχω block up / in; confine
10:1 נָֽקְטָ֥ה nˈāqᵊṭˌā קוט loath נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul בְּ bᵊ בְּ in חַ֫יָּ֥י ḥˈayyˌāy חַיִּים life אֶֽעֶזְבָ֣ה ʔˈeʕezᵊvˈā עזב leave עָלַ֣י ʕālˈay עַל upon שִׂיחִ֑י śîḥˈî שִׂיחַ concern אֲ֝דַבְּרָה֗ ˈʔᵃḏabbᵊrā דבר speak בְּ bᵊ בְּ in מַ֣ר mˈar מַר bitter נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
10:1. taedet animam meam vitae meae dimittam adversum me eloquium meum loquar in amaritudine animae meaeMy soul is weary of my life, I will let go my speech against myself, I will speak in the bitterness of my soul.
1. My soul is weary of my life; I will give free course to my complaint; I will speak in the bitterness of my soul.
10:1. My soul is weary of my life. I will release my words against myself. I will speak in the bitterness of my soul.
10:1. My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul.
[113] My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul:

10:1 Опротивела душе моей жизнь моя; предамся печали моей; буду говорить в горести души моей.
10:1
κάμνων καμνω fatigued
τῇ ο the
ψυχῇ ψυχη soul
μου μου of me; mine
στένων στενω in; on
αὐτὸν αυτος he; him
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
λαλήσω λαλεω talk; speak
πικρίᾳ πικρια bitterness
ψυχῆς ψυχη soul
μου μου of me; mine
συνεχόμενος συνεχω block up / in; confine
10:1
נָֽקְטָ֥ה nˈāqᵊṭˌā קוט loath
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
בְּ bᵊ בְּ in
חַ֫יָּ֥י ḥˈayyˌāy חַיִּים life
אֶֽעֶזְבָ֣ה ʔˈeʕezᵊvˈā עזב leave
עָלַ֣י ʕālˈay עַל upon
שִׂיחִ֑י śîḥˈî שִׂיחַ concern
אֲ֝דַבְּרָה֗ ˈʔᵃḏabbᵊrā דבר speak
בְּ bᵊ בְּ in
מַ֣ר mˈar מַר bitter
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
10:1. taedet animam meam vitae meae dimittam adversum me eloquium meum loquar in amaritudine animae meae
My soul is weary of my life, I will let go my speech against myself, I will speak in the bitterness of my soul.
10:1. My soul is weary of my life. I will release my words against myself. I will speak in the bitterness of my soul.
10:1. My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Иов не чувствует желания продолжать жизнь (IX:21: и д. ); она ему противна, вызывает одни лишь жалобы. Рассеять, уничтожить подобное настроение и тем возбудить желание жизни мог бы Господь своим ответом, за что страдает и наказывается Иов (ср. III:20-23). Но он выступает только в роли карателя, не объясняет его вины.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul. 2 I will say unto God, Do not condemn me; show me wherefore thou contendest with me. 3 Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked? 4 Hast thou eyes of flesh? or seest thou as man seeth? 5 Are thy days as the days of man? are thy years as man's days, 6 That thou enquirest after mine iniquity, and searchest after my sin? 7 Thou knowest that I am not wicked; and there is none that can deliver out of thine hand.
Here is, I. A passionate resolution to persist in his complaint, v. 1. Being daunted with the dread of God's majesty, so that he could not plead his cause with him, he resolves to give himself some ease by giving vent to his resentments. He begins with vehement language: "My soul is weary of my life, weary of this body, and impatient to get clear of it, fallen out with life, and displeased at it, sick of it, and longing for death." Through the weakness of grace he went contrary to the dictates even of nature itself. We should act more like men did we act more like saints. Faith and patience would keep us from being weary of our lives (and cruel to them, as some read it), even when Providence has made them most wearisome to us; for that is to be weary of God's correction. Job, being weary of his life and having ease no other way, resolves to complain, resolves to speak. He will not give vent to his soul by violent hands, but he will give vent to the bitterness of his soul by violent words. Losers think they may have leave to speak; and unbridled passions, as well as unbridled appetites, are apt to think it an excuse for their excursions that they cannot help them: but what have we wisdom and grace for, but to keep the mouth as with a bridle? Job's corruption speaks here, yet grace puts in a word. 1. He will complain, but he will leave his complaint upon himself. He would not impeach God, nor charge him with unrighteousness or unkindness; but, though he knew not particularly the ground of God's controversy with him and the cause of action, yet, in the general, he would suppose it to be in himself and willingly bear all the blame. 2. He will speak, but it shall be the bitterness of his soul that he will express, not his settled judgment. If I speak amiss, it is not I, but sin that dwells in me, not my soul, but its bitterness.
II. A humble petition to God. He will speak, but the first word shall be a prayer, and, as I am willing to understand it, it is a good prayer, v. 2. 1. That he might be delivered from the sting of his afflictions, which is sin: "Do not condemn me; do not separate me for ever from thee. Though I lie under the cross, let me not lie under the curse; though I smart by the rod of a Father, let me not be cut off by the sword of a Judge. Thou dost correct me; I will bear that as well as I can; but O do not condemn me!" It is the comfort of those who are in Christ Jesus that, though they are in affliction, there is no condemnation to them, Rom. viii. 1. Nay, they are chastened of the Lord that they may not be condemned with the world, 1 Cor. xi. 32. This therefore we should deprecate above any thing else, when we are in affliction. "However thou art pleased to deal with me, Lord, do not condemn me; my friends condemn me, but do not thou." 2. That he might be made acquainted with the true cause of his afflictions, and that is sin too: Lord, show me wherefore thou contendest with me. When God afflicts us he contends with us, and when he contends with us there is always a reason. He is never angry without a cause, though we are; and it is desirable to know what the reason is, that we may repent of, mortify, and forsake the sin for which God has a controversy with us. In enquiring it out, let conscience have leave to do its office and to deal faithfully with us, as Gen. xlii. 21.
III. A peevish expostulation with God concerning his dealings with him. Now he speaks in the bitterness of his soul indeed, not without some ill-natured reflections upon the righteousness of his God.
1. He thinks it unbecoming the goodness of God, and the mercifulness of his nature, to deal so hardly with his creature as to lay upon him more than he can bear (v. 3): Is it good unto thee that thou shouldst oppress? No, certainly it is not; what he approves no in men (Lam. iii. 34-36) he will not do himself. "Lord, in dealing with me, thou seemest to oppress thy subject, to despise thy workmanship, and to countenance thy enemies. Now, Lord, what is the meaning of this? Such is thy nature that this cannot be a pleasure to thee; and such is thy name that it cannot be an honour to thee. Why then dealest thou thus with me? What profit is there in my blood?" Far be it from Job to think that God did him wrong, but he is quite at a loss how to reconcile his providences with his justice, as good men have often been, and must wait until the day shall declare it. Let us therefore now harbour no hard thoughts of God, because we shall then see there was no cause for them.
2. He thinks it unbecoming the infinite knowledge of God to put his prisoner thus upon the rack, as it were, by torture, to extort a confession from him, v. 4-6. (1.) He is sure that God does not discover things, nor judge of them, as men do: He has not eyes of flesh (v. 4), for he is a Spirit. Eyes of flesh cannot see in the dark, but darkness hides not from God. Eyes of flesh are but in one place at a time, and can see but a little way; but the eyes of the Lord are in every place, and run to and fro through the whole earth. Many things are hidden from eyes of flesh, the most curious and piercing; there is a path which even the vulture's eye has not seen: but nothing is, or can be, hidden from the eye of God, to which all things are naked and open. Eyes of flesh see the outward appearance only, and may be imposed upon by a deceptio visus--an illusion of the senses; but God sees every thing truly. His sight cannot be deceived, for he tries the heart, and is a witness to the thoughts and intents of that. Eyes of flesh discover things gradually, and, when we gain the sight of one thing, we lose the sight of another; but God sees every thing at one view. Eyes of flesh are soon tired, must be closed every night but the keeper of Israel neither slumbers nor sleeps, nor does his sight ever decay. God sees not as man sees, that is, he does not judge as man judges, at the best secundum allegata et probata--according to what is alleged and proved, as the thing appears rather than as it is, and too often according to the bias of the affections, passions, prejudices, and interest; but we are sure that the judgment of God is according to truth, and that he knows truth, not by information, but by his own inspection. Men discover secret things by search, and examination of witnesses, comparing evidence and giving conjectures upon it, wheedling or forcing the parties concerned to confess; but God needs not any of these ways of discovery: he sees not as man sees. (2.) He is sure that as God is not short-sighted, like man, so he is not short-lived (v. 5): "Are thy days as the days of man, few and evil? Do they roll on in succession, or are they subject to change, like the days of man? No, by no means." Men grow wiser by experience and more knowing by daily observation; with them truth is the daughter of time, and therefore they must take time for their searches, and, if one experiment fail, must try another. But it is not so with God; to him nothing is past, nothing future, but every thing present. The days of time, by which the life of man is measured, are nothing to the years of eternity, in which the life of God is wrapped up. (3.) He therefore thinks it strange that God should thus prolong his torture, and continue him under the confinement of this affliction, and neither bring him to a trial nor grant him a release, as if he must take time to enquire after his iniquity and use means to search after his sin, v. 6. Not as if Job thought that God did thus torment him that he might find occasion against him; but his dealings with him had such an aspect, which was dishonourable to God, and would tempt men to think him a hard master. "Now, Lord, if thou wilt not consult my comfort, consult thy own honour; do something for thy great name, and do not disgrace the throne of thy glory," Jer. xiv. 21.
Adam Clarke: Commentary on the Bible - 1831
10:1: My soul is weary of my life - Here is a proof that נפש nephesh does not signify the animal life, but the soul or immortal mind, as distinguished from חי chai, that animal life; and is a strong proof that Job believed in the distinction between these two principles; was no materialist; but, on the contrary, credited the proper immortality of the soul. This is worthy of observation. See
I will leave my complaint - I still charge myself with the cause of my own calamities; and shall not charge my Maker foolishly: but I must deplore my wretched and forlorn state.
Albert Barnes: Notes on the Bible - 1834
10:1: My soul is weary of my life - compare the note at . The margin here is, Or," cut off while I live." The meaning in the margin is in accordance with the interpretation of Schultens. The Chaldee also renders it in a similar way: אתגזרת נפשי - my soul is cut off. But the more correct interpretation is that in our common version; and the sense is, that his soul, that is, that he himself was disgusted with life. It was a weary burden, and he wished to die.
I will leave my complaint upon myself - Noyes, "I will give myself up to complaint." Dr. Good, "I will let loose from myself my dark thoughts." The literal sense is, "I will leave complaint upon myself;" that is, I will give way to it; I will not restrain it; compare .
I will speak in the bitterness of my soul - See the notes, .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: My soul: Job 3:20-23, Job 6:8, Job 6:9, Job 5:15, Job 5:16, Job 5:20, Job 9:21, Job 14:13; Num 11:15; Kg1 19:4; Jon 4:3, Jon 4:8
is weary of my life: or, cut off while I live
I will leave: Job 7:11, Job 19:4, Job 21:2-4
I will speak: Job 10:15, Job 10:16, Job 6:2-4, Job 6:26, Job 7:11, Job 16:6-16; Psa 32:3-5; Isa 38:15, Isa 38:17
Job 10:2
Carl Friedrich Keil and Franz Delitzsch
10:1
1 My soul is full of disgust with my life,
Therefore I will freely utter my complaint;
I will speak in the bitterness of my soul.
2 I will say to Eloah: Condemn me not;
Let me know wherefore Thou contendest with me!
His self-consciousness makes him desire that the possibility of answering for himself might be granted him; and since he is weary of life, and has renounced all claim for its continuance, he will at least give his complaints free course, and pray the Author of his sufferings that He would not permit him to die the death of the wicked, contrary to the testimony of his own conscience. נקטה is equivalent to נקטּה ot tnel, Ezek 6:9, after the usual manner of the contraction of double Ayin verbs (Gen 11:6-7; Is 19:3; Judg 5:5; Ezek 41:7; vid., Ges. 67, rem. 11); it may nevertheless be derived directly from נקט, for this secondary verb formed from the Niph. נקט is supported by the Aramaic. In like manner, in Gen 17:11 perhaps a secondary verb נמל, and certainly in Gen 9:19 and Is 23:3 a secondary verb נפץ (1Kings 13:11), formed from the Niph. נפץ (Gen 10:18), is to be supposed; for the contraction of the Niphal form נקומה into נקמה is impossible; and the supposition which has been advanced, of a root פצץ = פוץ in the signification diffundere, dissipare is unnecessary. His soul is disgusted (fastidio affecta est, or fastidit) with his life, therefore he will give free course to his plaint (comp. Job 7:11). עלי is not super or de me, but, as Job 30:16, in me; it belongs to the Ego, as an expression of spontaneity: I in myself, since the Ego is the subject, ὑποκείμενον, of his individuality (Psychol. S. 151f.). The inner man is meant, which has the Ego over or in itself; from this the complaint shall issue forth as a stream without restraint; not, however, a mere gloomy lamentation over his pain, but a supplicatory complaint directed to God respecting the peculiar pang of his suffering, viz., this stroke which seems to come upon him from his Judge (ריב, seq. acc., as Is 27:8), without his being conscious of that for which he is accounted guilty.
Geneva 1599
10:1 My soul is (a) weary of my life; I will leave my (b) complaint upon myself; I will speak in the bitterness of my soul.
(a) I am more like a dead man, than to one that lives.
(b) I will make an ample declaration of my torments, accusing myself and not God.
John Gill
10:1 My soul is weary of my life,.... And yet nothing of a temporal blessing is more desirable than life; every man, generally speaking, is desirous of life, and of a long life too; soul and body are near and intimate companions, and are usually loath to part; but Job was weary of his life, willing to part with it, and longed to be rid of it; he "loathed" it, and so it may be here rendered (x), he would not live always, Job 7:15; his "soul" was uneasy to dwell any longer in the earthly tabernacle of his body, it being so full of pains and sores; for this weariness was not through the guilt of sin pressing him sore, or through the horror of conscience arising from it, so that he could not bear to live, as Cain and Judas; nor through indwelling sin being a burden to him, and a longing desire to be rid of it, and to be perfectly holy, to be with Christ in heaven, as the Apostle Paul, and other saints, at certain times; or through uneasiness at the sins of others, as Isaac and Rebekah, Lot, David, Isaiah, and others; nor on the account of the temptations of Satan, his fiery darts, his buffetings and siftings, which are very distressing; but on account of his outward afflictions, which were so very hard and pressing, and the apprehension he had of the anger and wrath of God, he treating him, as he thought, very severely, and as his enemy, together with the ill usage of his friends. The Targum renders it,"my soul is cut off in my life;''or I am dying while I live; I live a dying life, being in such pain of body, and distress of mind; and so other versions (y):
I will leave my complaint upon myself: not that he would leave complaining, or lay it aside, though some (z) render it to this sense; rather give a loose to it, and indulge it, than attempt to ease himself, and give vent to his grief and sorrow by it; but it should be "upon himself", a burden he would take upon himself, and not trouble others with it; he would not burden their ears with his complaints, but privately and secretly utter them to himself; for the word (a) used signifies "meditation", private discourse with himself, a secret and inward "bemoaning" of his case; but he did not continue long in this mind, as appears by the following clause: or since I can do no other but complain; if there is any blame in it, I will take it wholly upon myself; complain I must, let what will be the consequence of it; see Job 13:13; though the phrase may be rendered, as it is sometimes, "within myself", see Hos 11:8; (b); and then the sense may be, shall I leave my inward moan within myself, and no longer contain? I will give myself vent; and though I have been blamed for saying so much as I have, I will say yet more:
I will speak in the bitterness of my soul: as one whose life is made bitter, against whom God had wrote and said bitter things, and had brought bitter afflictions upon him, which had occasioned bitter complaints in him, as well as he had been bitterly used by his friends; and amidst all this bitterness he is determined to speak out his mind freely and fully; or to speak "of the bitterness" (c) of his soul, and declare, by words, what he in his mind and body endured.
(x) "fastidit anima mea vitam meam", Beza, Junius & Tremellius, Piscator. (y) "Excisa est anima mea in vita mea", Pagninus, Vatablus; so Ben Gersom & Ben Melech. (z) So Junius & Tremellius. (a) "meditationem meam", Schindler, col. 1823. "my sighing", Broughton. (b) "intra me". Vid. Noldium, p. 701. (c) "in vel de a maritudine", Mercerus.
John Wesley
10:1 Shall I - Shall I give over complaining?
Robert Jamieson, A. R. Fausset and David Brown
10:1 JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
leave my complaint upon myself--rather, "I will give loose to my complaint" (Job 7:11).
10:210:2: Եւ ասացից. Տէր մի՛ ուսուցաներ զիս ամպարշտել. եւ ընդէ՞ր այսպէս դատեցար զիս[9163]։ [9163] Յօրինակին. Մի՛ ուսուցանել զիս ամ՛՛։
2 Ու կ’ասեմ. “Տէ՛ր, մի՛ սովորեցրու ինձ, որ լինեմ ամբարիշտ”. եւ ինչո՞ւ դատեցիր այսպէս ինձ:
2 Պիտի ըսեմ Աստուծոյ. «Մի՛ դատապարտեր զիս, Յայտնէ ինծի թէ ի՛նչ բանի համար ինծի հետ կը վիճիս.
եւ ասացից. Տէր, մի՛ ուսուցաներ զիս ամպարշտել. եւ ընդէ՞ր այսպէս դատեցար զիս:

10:2: Եւ ասացից. Տէր մի՛ ուսուցաներ զիս ամպարշտել. եւ ընդէ՞ր այսպէս դատեցար զիս[9163]։
[9163] Յօրինակին. Մի՛ ուսուցանել զիս ամ՛՛։
2 Ու կ’ասեմ. “Տէ՛ր, մի՛ սովորեցրու ինձ, որ լինեմ ամբարիշտ”. եւ ինչո՞ւ դատեցիր այսպէս ինձ:
2 Պիտի ըսեմ Աստուծոյ. «Մի՛ դատապարտեր զիս, Յայտնէ ինծի թէ ի՛նչ բանի համար ինծի հետ կը վիճիս.
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 Скажу Богу: не обвиняй меня; объяви мне, за что Ты со мною борешься?
10:2 καὶ και and; even ἐρῶ ερεω.1 state; mentioned πρὸς προς to; toward κύριον κυριος lord; master μή μη not με με me ἀσεβεῖν ασεβεω irreverent δίδασκε διδασκω teach καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? με με me οὕτως ουτως so; this way ἔκρινας κρινω judge; decide
10:2 אֹמַ֣ר ʔōmˈar אמר say אֶל־ ʔel- אֶל to אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god אַל־ ʔal- אַל not תַּרְשִׁיעֵ֑נִי taršîʕˈēnî רשׁע be guilty הֹֽ֝ודִיעֵ֗נִי ˈhˈôḏîʕˈēnî ידע know עַ֣ל ʕˈal עַל upon מַה־ mah- מָה what תְּרִיבֵֽנִי׃ tᵊrîvˈēnî ריב contend
10:2. dicam Deo noli me condemnare indica mihi cur me ita iudicesI will say to God: Do not condemn me: tell me why thou judgest me so?
2. I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.
10:2. I will say to God: Do not be willing to condemn me. Reveal to me why you judge me this way.
10:2. I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.
I will say unto God, Do not condemn me; shew me wherefore thou contendest with me:

10:2 Скажу Богу: не обвиняй меня; объяви мне, за что Ты со мною борешься?
10:2
καὶ και and; even
ἐρῶ ερεω.1 state; mentioned
πρὸς προς to; toward
κύριον κυριος lord; master
μή μη not
με με me
ἀσεβεῖν ασεβεω irreverent
δίδασκε διδασκω teach
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
με με me
οὕτως ουτως so; this way
ἔκρινας κρινω judge; decide
10:2
אֹמַ֣ר ʔōmˈar אמר say
אֶל־ ʔel- אֶל to
אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god
אַל־ ʔal- אַל not
תַּרְשִׁיעֵ֑נִי taršîʕˈēnî רשׁע be guilty
הֹֽ֝ודִיעֵ֗נִי ˈhˈôḏîʕˈēnî ידע know
עַ֣ל ʕˈal עַל upon
מַה־ mah- מָה what
תְּרִיבֵֽנִי׃ tᵊrîvˈēnî ריב contend
10:2. dicam Deo noli me condemnare indica mihi cur me ita iudices
I will say to God: Do not condemn me: tell me why thou judgest me so?
10:2. I will say to God: Do not be willing to condemn me. Reveal to me why you judge me this way.
10:2. I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:2: Do not condemn me - Let me not be afflicted in thy wrath.
Show me wherefore thou contendest - If I am afflicted because of my sins, show me what that sin is. God never afflicts but for past sin, or to try his followers; or for the greater manifestation of his grace in their support and deliverance.
Albert Barnes: Notes on the Bible - 1834
10:2: I will say unto God, Do not condemn me - Do not hold me to be wicked - תרשׁיעני אל 'al tarshı̂ y‛ ē nı̂ y. The sense is, "Do not simply hold me to be wicked, and treat me as such, without showing me the reasons why I am so regarded." This was the ground of Job's complaint, that God by mere sovereignty and power held him to be a wicked man, and that he did not see the reasons why he was so considered and treated. He now desired to know in what he had offended, and to be made acquainted with the cause of his sufferings. The idea is, that it was unjust to treat one as guilty who had no opportunity of knowing the nature of the offence with which he was charged, or the reason why he was condemned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: Do not: Psa 6:1-4, Psa 25:7, Psa 38:1-8, Psa 109:21, Psa 143:2; Rom 8:1
show me: Job 8:5, Job 8:6, Job 34:31, Job 34:32; Psa 139:23, Psa 139:24; Lam 3:40-42, Lam 5:16, Lam 5:17; Co1 11:31, Co1 11:32
Job 10:3
Geneva 1599
10:2 I will say unto God, Do not (c) condemn me; shew me wherefore thou contendest with me.
(c) He would not that God would proceed against him by his secret justice, but by the ordinary means that he punishes others.
John Gill
10:2 I will say unto God, do not condemn me,.... Not that he feared eternal condemnation; there is none to them that are in Christ, and believe in him as Job did; Christ's undertakings, sufferings, and death, secure his people from the condemnation of law and justice; nor, indeed, are the afflictions of God's people a condemnation of them, but a fatherly chastisement, and are in order to prevent their being condemned with the world; yet they may look as if they were, in the eyes of the men of the world, and they as very wicked persons; and so the word may be rendered, "do not account me wicked" (d), or treat me as a wicked man, by continuing thine afflicting hand upon the; which, as long as it was on him, his friends would not believe but that he was a wicked man; wherefore, as God knew he was not such an one as they took him to be, he begs that he would not use him as such, that so the censure he lay under might be removed; and though he was condemned by them, he entreats that God would make it appear he was not condemned by him: and whereas he was not conscious to himself of any notorious wickedness done by him, which deserved such usage, he further prays:
show me wherefore thou contendest with me. Afflictions are the Lord's controversy with his people, a striving, a contending with them; which are sometimes so sharp, that were they continued long, the spirits would fail before him, and the souls that he has made: now there is always a cause or reason for them, which God has in his own breast, though it is not always known to man, at least not at first, or as soon as the controversy or contention is begun; when God afflicts, it is either for sin, to prevent it, or purge from it, or to bring his people to a sense of it, to repent of it, and forsake it, or to try their graces, and make them more partakers of his holiness; and when good men, as Job, are at a loss about this, not being conscious of any gross iniquity committed, or a course of sin continued in, it is lawful, and right, and commendable, to inquire the reason of it, and learn, if possible, the end, design, and use of such dispensations.
(d) "neque judices me improbum", Vatablus; so Schultens.
John Wesley
10:2 Condemn - Or, pronounce me not to be a wicked man, neither deal with me as such, as I confess thou mightest do in rigorous justice: O discover my integrity by removing this stroke, for which my friends condemn me. Wherefore - For what ends and reasons, and for what sins; for I am not conscious to myself of any peculiar sins by which I have deserved to be made the most miserable of all men. When God afflicts, he contends with us: when he contends with us, there is always a reason for it. And it is desirable to know, what that reason is, that we may forsake whatever he has a controversy with us for.
Robert Jamieson, A. R. Fausset and David Brown
10:2 show me, &c.--Do not, by virtue of Thy mere sovereignty, treat me as guilty without showing me the reasons.
10:310:3: Կամ թէ բարւո՞ք թուիցի քեզ թէ անիրաւ իցեմ. զի մերժեցե՛ր զգործս ձեռաց քոց, եւ ՚ի խորհուրդս ամպարշտաց հայեցար[9164]։ [9164] Ոմանք. Թէ անիրաւիցիմ։
3 Բարւո՞ք է քեզ թւում անիրաւուած լինելս. մերժել ես քո ձեռքի գործերը, նայել պիղծերի խորհրդին:
3 Քեզի աղէ՞կ կ’երեւնայ որ զիս կը հարստահարես Ու քու ձեռքերուդ գործը կ’արհամարհես Եւ ամբարիշտներուն խորհուրդին լոյս կու տաս։
կամ թէ բարւո՞ք թուիցի քեզ` թէ անիրաւ իցեմ. զի մերժեցեր զգործս ձեռաց քոց, եւ ի խորհուրդս ամպարշտաց հայեցար:

10:3: Կամ թէ բարւո՞ք թուիցի քեզ թէ անիրաւ իցեմ. զի մերժեցե՛ր զգործս ձեռաց քոց, եւ ՚ի խորհուրդս ամպարշտաց հայեցար[9164]։
[9164] Ոմանք. Թէ անիրաւիցիմ։
3 Բարւո՞ք է քեզ թւում անիրաւուած լինելս. մերժել ես քո ձեռքի գործերը, նայել պիղծերի խորհրդին:
3 Քեզի աղէ՞կ կ’երեւնայ որ զիս կը հարստահարես Ու քու ձեռքերուդ գործը կ’արհամարհես Եւ ամբարիշտներուն խորհուրդին լոյս կու տաս։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 Хорошо ли для Тебя, что Ты угнетаешь, что презираешь дело рук Твоих, а на совет нечестивых посылаешь свет?
10:3 ἦ η.1 surely καλόν καλος fine; fair σοι σοι you ἐὰν εαν and if; unless ἀδικήσω αδικεω injure; unjust to ὅτι οτι since; that ἀπείπω απειπον renounce ἔργα εργον work χειρῶν χειρ hand σου σου of you; your βουλῇ βουλη intent δὲ δε though; while ἀσεβῶν ασεβης irreverent προσέσχες προσεχω pay attention; beware
10:3 הֲ hᵃ הֲ [interrogative] טֹ֤וב ṭˈôv טֹוב good לְךָ֨׀ lᵊḵˌā לְ to כִּֽי־ kˈî- כִּי that תַעֲשֹׁ֗ק ṯaʕᵃšˈōq עשׁק oppress כִּֽי־ kˈî- כִּי that תִ֭מְאַס ˈṯimʔas מאס retract יְגִ֣יעַ yᵊḡˈîₐʕ יְגִיעַ toil כַּפֶּ֑יךָ kappˈeʸḵā כַּף palm וְ wᵊ וְ and עַל־ ʕal- עַל upon עֲצַ֖ת ʕᵃṣˌaṯ עֵצָה counsel רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty הֹופָֽעְתָּ׃ hôfˈāʕᵊttā יפע shine
10:3. numquid bonum tibi videtur si calumnieris et opprimas me opus manuum tuarum et consilium impiorum adiuvesDoth it seem good to thee that thou shouldst calumniate me, and oppress me, the work of thy own hands, and help the counsel of the wicked?
3. Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?
10:3. Does it seem good to you, if you find fault with me and oppress me, the work of your own hands, and assist the counsel of the impious?
10:3. [Is it] good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?
Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked:

10:3 Хорошо ли для Тебя, что Ты угнетаешь, что презираешь дело рук Твоих, а на совет нечестивых посылаешь свет?
10:3
η.1 surely
καλόν καλος fine; fair
σοι σοι you
ἐὰν εαν and if; unless
ἀδικήσω αδικεω injure; unjust to
ὅτι οτι since; that
ἀπείπω απειπον renounce
ἔργα εργον work
χειρῶν χειρ hand
σου σου of you; your
βουλῇ βουλη intent
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
προσέσχες προσεχω pay attention; beware
10:3
הֲ hᵃ הֲ [interrogative]
טֹ֤וב ṭˈôv טֹוב good
לְךָ֨׀ lᵊḵˌā לְ to
כִּֽי־ kˈî- כִּי that
תַעֲשֹׁ֗ק ṯaʕᵃšˈōq עשׁק oppress
כִּֽי־ kˈî- כִּי that
תִ֭מְאַס ˈṯimʔas מאס retract
יְגִ֣יעַ yᵊḡˈîₐʕ יְגִיעַ toil
כַּפֶּ֑יךָ kappˈeʸḵā כַּף palm
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עֲצַ֖ת ʕᵃṣˌaṯ עֵצָה counsel
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
הֹופָֽעְתָּ׃ hôfˈāʕᵊttā יפע shine
10:3. numquid bonum tibi videtur si calumnieris et opprimas me opus manuum tuarum et consilium impiorum adiuves
Doth it seem good to thee that thou shouldst calumniate me, and oppress me, the work of thy own hands, and help the counsel of the wicked?
10:3. Does it seem good to you, if you find fault with me and oppress me, the work of your own hands, and assist the counsel of the impious?
10:3. [Is it] good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-7. Тщетны и личные усилия Иова постичь причину постигших его бедствий и тем облегчить свою скорбь. Вины за собою он не знает, а делаемые им предположения в целях выяснить, за что его карает Господь, не могут быть признаны удовлетворительными, так как не совместимы с представлением о Боге. Недопустимо, во-первых, чтобы Господь наказывал создание Своих рук (Быт II:7; Пс СXXXVIII:15) потому, что это доставляет Ему удовольствие (ст. 3). Такое предположение противоречит божественной любви, которой человек обязан своим существованием. Во-вторых, невозможно думать, что наказание - результат ошибки, незнания (ст. 4). Она свойственна ограниченному по уму человеку, судящему по внешности, но не всеведущему Богу, знающему сердце людей (1: Цар XVI:17; Сир XXIV:27-28). Нельзя, наконец, предположить, что жизнь Господа так же кратка, как и жизнь человека, и потому Он, боясь упустить время для наказания, не дает греху Иова обнаружиться, а нарочно изыскивает его вину и безвинного раньше времени и без всякой необходимости подвергает каре (ст. 5-7).
Adam Clarke: Commentary on the Bible - 1831
10:3: Is it good unto thee - Surely it can be no gratification to thee to distress the children of men, as if thou didst despise the work of thy own hands.
And shine upon the counsel - For by my afflictions the harsh judgments of the wicked will appear to be confirmed: viz., that God regards not his most fervent worshippers; and it is no benefit to lead a religious life.
Albert Barnes: Notes on the Bible - 1834
10:3: Is it good unto thee that thou shouldest oppress - The sense of this is, that it could not be with God a matter of personal gratification to inflict pain wantonly. There must be a reason why he did it. This was clear to Job, and he was anxious, therefore, to know the reason why he was treated in this manner. Yet there is evidently here not a little of the spirit of complaining. There is an insinuation that God was afflicting him beyond what he deserved; see . The state of his mind appears to have been this: he is conscious to himself that he is a sincere friend of God, and he is unwilling to believe that God can wantonly inflict pain - and yet he has no other way of accounting for it. He is in a sort driven to this painful conclusion - and he asks with deep feeling, whether it can be so? Is there no other solution than this? Is there no way of explaining the fact that he suffers so much, than either the supposition that he is a hypocrite - which he feels assured he is not; or that God took a wanton pleasure in inflicting pain - which he was as little disposed to believe, if he could avoid it? Yet his mind rather verges to this latter belief, for he seems more disposed to believe that God was severe than that he himself was a hypocrite and a wicked man. Neither of these conclusions was necessary. If he had taken a middle ground, and had adverted to the fact that God might afflict his own children for their good, the mystery would have been solved. He could have retained the consciousness of his integrity, and at the same time his confidence in God.
That thou shouldest despise the work of thine hands - Margin, labor. That is, despise man, or treat him as if he were of no value. The idea is, that it would be natural for God to love his own work, and that his treatment of Job seemed as if he regarded his own workmanship - man - as of no value.
And shine upon the counsel of the wicked - By giving them health and prosperity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: Is it good: Job 34:5-7, Job 34:18, Job 34:19, Job 36:7-9, Job 36:17, Job 36:18, Job 40:2, Job 40:8; Lam. 3:2-18
despise: Psa 69:33
the work: Heb. the labour, Job 14:15, Job 34:19; Psa 138:8; Isa 64:8; Pe1 4:19
shine upon: Job 8:20; Jer 12:1-3
Job 10:4
Carl Friedrich Keil and Franz Delitzsch
10:3
3 Doth it please Thee when Thou oppressest,
That Thou rejectest the work of Thy hands,
While Thou shinest upon the counsel of the wicked?
4 Hast Thou eyes of flesh,
Or seest Thou as a mortal seeth?
5 Are Thy days as the days of a mortal,
Or Thy years as man's days,
6 That Thou seekest after my iniquity,
And searchest after my sin?
7 Although Thou knowest that I am not a wicked man,
And there is none that can deliver out of Thy hand.
There are three questions by which Job seeks to exhaust every possible way of accounting for his sufferings as coming from God. These attempts at explanation, however, are at once destroyed, because they proceed upon conceptions which are unworthy of God, and opposed to His nature. Firstly, Whether it gives Him pleasure (טּוב, agreeable, as Job 13:9) when He oppresses, when He despises, i.e., keeps down forcibly or casts from Him as hateful (מאס, as Ps 89:39; Is 54:6) the work of His hand; while, on the contrary, He permits light to shine from above upon the design of the wicked, i.e., favours it? Man is called the יגיע of the divine hands, as though he were elaborated by them, because at his origin (Gen 2:7), the continuation of which is the development in the womb (Ps 139:15), he came into existence in a remarkable manner by the directly personal, careful, and, so to speak, skilful working of God. That it is the morally innocent which is here described, may be seen not only from the contrast (Job 10:3), but also from the fact that he only can be spoken of as oppressed and rejected. Moreover, "the work of Thy hands" involves a negative reply to the question. Such an unloving mood of self-satisfaction is contrary to the bounty and beneficence of that love to which man owes his existence. Secondly, Whether God has eyes of flesh, i.e., of sense, which regard only the outward appearance, without an insight into the inner nature, or whether He sees as mortals see, i.e., judges, κατὰ τῆν σάρκα (Jn 8:15)? Mercier correctly: num ex facie judicas, ut affectibus ducaris more hominum. This question also supplies its own negative; it is based upon the thought that God lookest on the heart (1Kings 16:7). Thirdly, Whether His life is like to the brevity of man's life, so that He is not able to wait until a man's sin manifests itself, but must institute such a painful course of investigation with him, in order to extort from him as quickly as possible a confession of it? Suffering appears here to be a means of inquisition, which is followed by the final judgment when the guilt is proved. What is added in Job 10:7 puts this supposition aside also as inconceivable. Such a mode of proceeding may be conceived of in a mortal ruler, who, on account of his short-sightedness, seeks to bring about by severe measures that which was at first only conjecture, and who, from the apprehension that he may not witness that vengeance in which he delights, hastens forward the criminal process as much as possible, in order that his victim may not escape him. God, however, to whom belongs absolute knowledge and absolute power, would act thus, although, etc. על, although, notwithstanding (proceeding from the signification, besides, insuper), as Job 17:16 (Is 53:9), Job 34:6. God knows even from the first that he (Job) will not appear as a guilty person (רשׁע, as in Job 9:29); and however that may be, He is at all events sure of him, for nothing escapes the hand of God.
That operation of the divine love which is first echoed in "the labour of Thy hands," is taken up in the following strophe, and, as Job contemplates it, his present lot seems to him quite incomprehensible.
Geneva 1599
10:3 [Is it] (d) good unto thee that thou shouldest oppress, that thou shouldest despise the (e) work of thine hands, and shine upon the (f) counsel of the wicked?
(d) Is it agreeable to your justice to do me wrong?
(e) Will you be without compassions?
(f) Will you gratify the wicked and condemn me?
John Gill
10:3 Is it good unto thee that thou shouldest oppress?.... This God does not approve of in others; he dehorts men from it; he threatens to punish those that do so, and to be a swift witness against them; he promises to arise to the help of the oppressed, and to be a refuge for them, and therefore will never do the same himself; it can never be pleasant to him, nor right and just in his sight, nor is it of any advantage to him. Job here suggests that his afflictions were an oppression to him; and, indeed, no affliction is joyous, but grievous, and sometimes the hand of God presses hard and sore, but then there is no injury nor any injustice done, as the word (e) here used signifies; and he intimates also, as if God took some seeming delight and pleasure in thus oppressing him, and therefore expostulates with him about it, as if such conduct was not fit and becoming him, not agreeable to his perfections, and could afford neither pleasure nor profit. This, and what follows in this verse, are expostulations too bold and daring, and in which Job uses too much freedom with the Almighty, and in which he is not so modest as in Job 10:2,
that thou shouldest despise the work of thine hands? which he tacitly insinuates he did. Job means himself, who, as to his body, and the several members of it, were the work of God's hands, curiously and wonderfully made by him, as is afterwards expressed; and as to his soul, and the powers and faculties of it, they were his make, who is the Father of spirits; and moreover, as a new man, he was made by him, was the workmanship of God, and a curious piece indeed, created after his image in righteousness and true holiness; and he was in every sense the work of his hands, or "the labour of his hands" (f); wrought with great care and labour, even with the "palms of his hands", as is the word (g) used; and could Job think that God "despised" such a work? he who, upon a survey of his works, said they were all very good; who forsakes not the work of his hands, nor despises the day of small things, could never do this; nor are afflictions to be interpreted in such a manner, as if God was indifferent unto, slighted and thought meanly of, what he himself has wrought; since these are so far from having such a meaning, that they flow from that great respect he has for his own work, and are for the good of it:
and shine upon the counsel of the wicked? either the counsel of the wicked one, Satan, who moved God to afflict him in the manner he had, or of the Sabeans and Chaldeans, who thrived and prospered, notwithstanding the injury they had done him; or of his friends, who consulted to brand his character with hypocrisy; or, rather, of wicked men in general, on whose counsel God may be thought to "shine", when it succeeds, and God seems to smile upon them in his providence, and they are in prosperous circumstances, and have what heart can wish, when good men are greatly afflicted; which sometimes has been a temptation, and greatly distressing, to the latter; see Ps 73:2; but this is not always the case; the counsel of the froward is sometimes carried headlong, the counsel of the wise counsellors of Pharaoh is made brutish, and that of Ahithophel was defeated by him; and whenever he seems to countenance it, it is to answer some ends of his glory.
(e) "est opprimere vim injustam alicui facere", Schmidt. (f) "laborem", Pagninus, Montanus, Schultens, Michaelis. (g) "volarum tuarum", Montanus, Bolducius.
John Wesley
10:3 Good - Dost thou take any pleasure in it? Far be it from Job, to think that God did him wrong. But he is at a loss to reconcile his providences with his justice. And so other good men have often been, and will be, until the day shall declare it.
Robert Jamieson, A. R. Fausset and David Brown
10:3 Job is unwilling to think God can have pleasure in using His power to "oppress" the weak, and to treat man, the work of His own hands, as of no value (Job 10:8; Ps 138:8).
shine upon--favor with prosperity (Ps 50:2).
10:410:4: Միթէ որպէս հայի՞ այր՝ հայիցիս. կամ որպէս տեսանիցէ՞ մարդ՝ տեսանիցես[9165]։ [9165] Ոմանք. Որպէս հայիցի այր։
4 Մի՞թէ դու նայում ես, ինչպէս մարդն է նայում, կամ տեսնում, ինչպէս մահկանացուն է տեսնում:
4 Միթէ դուն մարմնաւո՞ր աչքեր ունիս. Մարդուն տեսածի՞ն պէս կը տեսնես։
Միթէ որպէս հայի ա՞յր` հայիցիս, կամ որպէս տեսանիցէ մա՞րդ` տեսանիցես:

10:4: Միթէ որպէս հայի՞ այր՝ հայիցիս. կամ որպէս տեսանիցէ՞ մարդ՝ տեսանիցես[9165]։
[9165] Ոմանք. Որպէս հայիցի այր։
4 Մի՞թէ դու նայում ես, ինչպէս մարդն է նայում, կամ տեսնում, ինչպէս մահկանացուն է տեսնում:
4 Միթէ դուն մարմնաւո՞ր աչքեր ունիս. Մարդուն տեսածի՞ն պէս կը տեսնես։
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10:410:4 Разве у Тебя плотские очи, и Ты смотришь, как смотрит человек?
10:4 ἦ η.1 surely ὥσπερ ωσπερ just as βροτὸς βροτος view; see καθορᾷς καθοραω see clearly ἢ η or; than καθὼς καθως just as / like ὁρᾷ οραω view; see ἄνθρωπος ανθρωπος person; human βλέψῃ βλεπω look; see
10:4 הַ ha הֲ [interrogative] עֵינֵ֣י ʕênˈê עַיִן eye בָשָׂ֣ר vāśˈār בָּשָׂר flesh לָ֑ךְ lˈāḵ לְ to אִם־ ʔim- אִם if כִּ ki כְּ as רְאֹ֖ות rᵊʔˌôṯ ראה see אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man תִּרְאֶֽה׃ tirʔˈeh ראה see
10:4. numquid oculi carnei tibi sunt aut sicut videt homo et tu videbisHast thou eyes of flesh: or, shalt thou see as man seeth?
4. Hast thou eyes of flesh, or seest thou as man seeth?
10:4. Do you have bodily eyes? Or, just as man sees, will you see?
10:4. Hast thou eyes of flesh? or seest thou as man seeth?
Hast thou eyes of flesh? or seest thou as man seeth:

10:4 Разве у Тебя плотские очи, и Ты смотришь, как смотрит человек?
10:4
η.1 surely
ὥσπερ ωσπερ just as
βροτὸς βροτος view; see
καθορᾷς καθοραω see clearly
η or; than
καθὼς καθως just as / like
ὁρᾷ οραω view; see
ἄνθρωπος ανθρωπος person; human
βλέψῃ βλεπω look; see
10:4
הַ ha הֲ [interrogative]
עֵינֵ֣י ʕênˈê עַיִן eye
בָשָׂ֣ר vāśˈār בָּשָׂר flesh
לָ֑ךְ lˈāḵ לְ to
אִם־ ʔim- אִם if
כִּ ki כְּ as
רְאֹ֖ות rᵊʔˌôṯ ראה see
אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man
תִּרְאֶֽה׃ tirʔˈeh ראה see
10:4. numquid oculi carnei tibi sunt aut sicut videt homo et tu videbis
Hast thou eyes of flesh: or, shalt thou see as man seeth?
10:4. Do you have bodily eyes? Or, just as man sees, will you see?
10:4. Hast thou eyes of flesh? or seest thou as man seeth?
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Adam Clarke: Commentary on the Bible - 1831
10:4: Hast thou eyes of flesh! - Dost thou judge as man judges?
Illustrated by the next clause, Seest thou as man seeth?
Albert Barnes: Notes on the Bible - 1834
10:4: Hast thou eyes of flesh? - Eyes like man. Dost thou look upon man with the same disposition to discern faults; the same uncharitableness and inclination to construe everything in the severest manner possible, which characterizes man? Possibly Job may have reference here to the harsh judgment of his friends, and means to ask whether it could be possible for God to evince the same feelings in judging of him which they had done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: seest thou: Job 9:32; Sa1 16:7; Luk 16:15; Rev 1:14
Job 10:5
Geneva 1599
10:4 Hast thou eyes of (g) flesh? or seest thou as man seeth?
(g) Do you do this of ignorance.
John Gill
10:4 Hast thou eyes of flesh?.... God has eyes, but not fleshly ones; he has eyes of love, grace, and mercy, which are always upon his people for good, and are never withdrawn from them; and he has eyes of displeasure and wrath on sinful men, to destroy them; these are not made of flesh, or like the eyes of flesh and blood, or of men; fleshy eyes cannot see at any great distance, and only in one place at a time, and only one object after another; they cannot see in the dark, and what they are, and only outward objects; and in these they are sometimes deceived, and at length fail: but the eyes of God see all things, at the greatest distance; he looks down from heaven, and beholds all the children of men on earth, and all their actions; his eyes are in every place, beholding the evil and the good; he can see in the dark as well as in the light, the darkness and the light are both alike to him; he beholds not only outward actions and visible objects, but the hearts of men, and all that is in them; nor is he ever deceived, nor will his sight ever fail: though Job, perhaps, may mean carnal eyes; that is, evil ones, as especially envious ones are: "is thine eye evil?" Mt 20:15; that is, envious; and it is as if Job should say, dost thou envy me my former prosperity and peace, that thou searchest so narrowly into my conduct to find iniquity in me, and take advantage against me?
or seest thou as man seeth? look with hatred and envy, as one man does upon another: so seemed the dispensations of God towards Job, as if he did, as he suggests.
John Wesley
10:4 Eyes of faith - No. Eyes of flesh cannot see in the dark: but darkness hideth not from God. Eyes of flesh are but in one place at a time, and can see but a little way. But the eyes of the Lord are in every place, and run to and fro thro' the whole earth. Eyes of flesh will shortly be darkened by age, and shut up by death. But the eyes of God are ever the same, nor does his sight ever decay. As man - Man sees the outside only, and judges by appearances: but thou seest mine heart.
Robert Jamieson, A. R. Fausset and David Brown
10:4 Dost Thou see as feebly as man? that is, with the same uncharitable eye, as, for instance, Job's friends? Is Thy time as short? Impossible! Yet one might think, from the rapid succession of Thy strokes, that Thou hadst no time to spare in overwhelming me.
10:510:5: Կամ թէ ամք քո իբրեւ զա՞ռն.
5 Տարիներդ մարդու տարինե՞ր են միթէ,
5 Միթէ քու օրերդ մարդուն օրերուն պէ՞ս են, Քու տարիներդ մարդուն տարիներուն չա՞փ են,
[107]կամ թէ ամք քո իբրեւ զա՞ռն:

10:5: Կամ թէ ամք քո իբրեւ զա՞ռն.
5 Տարիներդ մարդու տարինե՞ր են միթէ,
5 Միթէ քու օրերդ մարդուն օրերուն պէ՞ս են, Քու տարիներդ մարդուն տարիներուն չա՞փ են,
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10:510:5 Разве дни Твои, как дни человека, или лета Твои, как дни мужа,
10:5 ἦ η.1 surely ὁ ο the βίος βιος livelihood; lifestyle σου σου of you; your ἀνθρώπινός ανθρωπινος human; humanely ἐστιν ειμι be ἢ η or; than τὰ ο the ἔτη ετος year σου σου of you; your ἀνδρός ανηρ man; husband
10:5 הֲ hᵃ הֲ [interrogative] כִ ḵi כְּ as ימֵ֣י ymˈê יֹום day אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man יָמֶ֑יךָ yāmˈeʸḵā יֹום day אִם־ ʔim- אִם if שְׁ֝נֹותֶ֗יךָ ˈšnôṯˈeʸḵā שָׁנָה year כִּ֣ kˈi כְּ as ימֵי ymˌê יֹום day גָֽבֶר׃ ḡˈāver גֶּבֶר vigorous man
10:5. numquid sicut dies hominis dies tui et anni tui sicut humana sunt temporaAre thy days as the days of man, and are thy years as the times of men:
5. Are thy days as the days of man, or thy years as man’s days,
10:5. Are your days just like the days of man, and are your years as the times of humans,
10:5. [Are] thy days as the days of man? [are] thy years as man’s days,
Are thy days as the days of man? [are] thy years as man' s days:

10:5 Разве дни Твои, как дни человека, или лета Твои, как дни мужа,
10:5
η.1 surely
ο the
βίος βιος livelihood; lifestyle
σου σου of you; your
ἀνθρώπινός ανθρωπινος human; humanely
ἐστιν ειμι be
η or; than
τὰ ο the
ἔτη ετος year
σου σου of you; your
ἀνδρός ανηρ man; husband
10:5
הֲ hᵃ הֲ [interrogative]
כִ ḵi כְּ as
ימֵ֣י ymˈê יֹום day
אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man
יָמֶ֑יךָ yāmˈeʸḵā יֹום day
אִם־ ʔim- אִם if
שְׁ֝נֹותֶ֗יךָ ˈšnôṯˈeʸḵā שָׁנָה year
כִּ֣ kˈi כְּ as
ימֵי ymˌê יֹום day
גָֽבֶר׃ ḡˈāver גֶּבֶר vigorous man
10:5. numquid sicut dies hominis dies tui et anni tui sicut humana sunt tempora
Are thy days as the days of man, and are thy years as the times of men:
10:5. Are your days just like the days of man, and are your years as the times of humans,
10:5. [Are] thy days as the days of man? [are] thy years as man’s days,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: Are thy days as the days of man - אנוש enosh, wretched, miserable man. Thy years as man's days; גבר gaber, the strong man. Thou art not short-lived, like man in his present imperfect state; nor can the years of the long-lived patriarchs be compared with thine. The difference of the phraseology in the original justifies this view of the subject. Man in his low estate cannot be likened unto thee; nor can he in his greatest excellence, though made in thy own image and likeness, be compared to thee.
Albert Barnes: Notes on the Bible - 1834
10:5: Are thy days as the days of man - Does thy life pass on like that of man? Dost thou expect soon to die, that thou dost pursue me in this manner, searching out my sins, and afflicting me as if there were no time to lose? The idea is, that God seemed to press this matter as if he were soon to cease to exist, and as if there were no time to spare in accomplishing it. His strokes were unintermitted, as if it were necessary that the work should be done soon, and as if no respite could be given for a full and fair development of the real character of the sufferer. The whole passage -7 expresses the settled conviction of Job that God could not resemble man; Man was short lived, fickle, blind; he was incapable, from the bRev_ity of his existence, and from his imperfections, of judging correctly of the character of others. But it could not be so with God. He was eternal. He knew the heart. He saw everything as it was. Why, then, Job asks with deep feeling, did he deal with him as if he were influenced by the methods of judgment which were inseparable from the condition of imperfect and dying man?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: Psa 90:2-4, Psa 102:12, Psa 102:24-27; Heb 1:12; Pe2 3:8
Job 10:6
Geneva 1599
10:5 [Are] thy days as the (h) days of man? [are] thy years as man's days,
(h) Are you inconstant and changeable as the times, today a friend, tomorrow an enemy?
John Gill
10:5 Are thy days as the days of man?.... No, they are not: not so few; the days of the years of man's life in common are threescore years and ten, Ps 90:10; but a thousand years with the Lord are but as one day, 2Pet 3:8; his days are days not of time, but of eternity: nor so mutable, or he so mutable in them; man is of one mind today, and of another tomorrow; but the Lord is in one mind one day as another; he is the Lord that changes not, Mal 3:6; immutable in his nature, purposes, promises, and affections: but Job suggests as if his dispensations towards him showed the contrary; one day smiling upon him, and heaping his favours on him, and the next frowning on him, and stripping him of all: but this was a wrong way of judging; for, though God may change the dispensations of his providence towards men, and particularly his own people, his nature changes not, nor does he change his will, his purposes, and designs, nor his love and affection:
are thy years as man's days? as few as they, or fail like them? no, he is the same, and his years fail not, and has the same good will to his people in adverse as well as in prosperous dispensations of his providence. Some understand all this in such sense, in connection with what follows, as if Job had observed, that since God was omniscient, and knew and saw all persons and things, his eyes not being like men's eyes, eyes of flesh; and since he was eternal, and wanted not for time, there was no need for him to take such methods as he did with him, through afflictive providences, to find out his sin; since, if he was guilty, it was at once known to him; nor need he be in such haste to do it, since his time was not short, as it is with an envious and ill natured man, who is for losing no time to find out and take an advantage of him he bears an ill will unto.
John Wesley
10:5 Man's - Man's time is short and uncertain, and therefore he must improve it, and diligently search out the crimes of malefactors, lest by death he lose the opportunity of doing justice: but thou art eternal, and seest at one view all mens hearts, and all their actions present and to come; and therefore thou dost not need to proceed with me in this manner, by making so long a scrutiny into my heart and life.
10:610:6: զի վերստին խնդրեցեր զանօրէնութիւնս իմ, եւ զմեղս իմ քննեցեր[9166]։ [9166] Ոմանք. Խնդրիցես զանօրէ՛՛։ Ոսկան. Եւ զմեղս իմ քննեսցես։
6 որ փնտռում ես կրկին յանցանքներս ու քննում մեղքերս:
6 Որ դուն իմ յանցանքներս կը փնտռես Ու մեղքս կը քննես։
զի վերստին խնդրեցեր զանօրէնութիւնս իմ, եւ զմեղս իմ քննեցեր:

10:6: զի վերստին խնդրեցեր զանօրէնութիւնս իմ, եւ զմեղս իմ քննեցեր[9166]։
[9166] Ոմանք. Խնդրիցես զանօրէ՛՛։ Ոսկան. Եւ զմեղս իմ քննեսցես։
6 որ փնտռում ես կրկին յանցանքներս ու քննում մեղքերս:
6 Որ դուն իմ յանցանքներս կը փնտռես Ու մեղքս կը քննես։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 что Ты ищешь порока во мне и допытываешься греха во мне,
10:6 ὅτι οτι since; that ἀνεζήτησας αναζητεω seek again τὴν ο the ἀνομίαν ανομια lawlessness μου μου of me; mine καὶ και and; even τὰς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine ἐξιχνίασας εξιχνιαζω explore; trace
10:6 כִּֽי־ kˈî- כִּי that תְבַקֵּ֥שׁ ṯᵊvaqqˌēš בקשׁ seek לַ la לְ to עֲוֹנִ֑י ʕᵃwōnˈî עָוֹן sin וּ֭ ˈû וְ and לְ lᵊ לְ to חַטָּאתִ֥י ḥaṭṭāṯˌî חַטָּאת sin תִדְרֹֽושׁ׃ ṯiḏrˈôš דרשׁ inquire
10:6. ut quaeras iniquitatem meam et peccatum meum scruterisThat thou shouldst inquire after my iniquity, and search after my sin?
6. That thou inquirest after mine iniquity, and searchest after my sin,
10:6. so that you would inquire about my iniquity and examine my sin?
10:6. That thou inquirest after mine iniquity, and searchest after my sin?
That thou enquirest after mine iniquity, and searchest after my sin:

10:6 что Ты ищешь порока во мне и допытываешься греха во мне,
10:6
ὅτι οτι since; that
ἀνεζήτησας αναζητεω seek again
τὴν ο the
ἀνομίαν ανομια lawlessness
μου μου of me; mine
καὶ και and; even
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
μου μου of me; mine
ἐξιχνίασας εξιχνιαζω explore; trace
10:6
כִּֽי־ kˈî- כִּי that
תְבַקֵּ֥שׁ ṯᵊvaqqˌēš בקשׁ seek
לַ la לְ to
עֲוֹנִ֑י ʕᵃwōnˈî עָוֹן sin
וּ֭ ˈû וְ and
לְ lᵊ לְ to
חַטָּאתִ֥י ḥaṭṭāṯˌî חַטָּאת sin
תִדְרֹֽושׁ׃ ṯiḏrˈôš דרשׁ inquire
10:6. ut quaeras iniquitatem meam et peccatum meum scruteris
That thou shouldst inquire after my iniquity, and search after my sin?
10:6. so that you would inquire about my iniquity and examine my sin?
10:6. That thou inquirest after mine iniquity, and searchest after my sin?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:6: That thou inquirest - Is it becoming thy infinite dignity to concern thyself so much with the affairs or transgressions of a despicable mortal? A word spoken in the heart of most sinners.
Albert Barnes: Notes on the Bible - 1834
10:6: That thou inquirest after mine iniquity - Art thou governed by hu man passions and prejudices, that thou dost thus seem to search out every little obliquity and error? Job here evidently refers to the conduct of man in strictly marking faults, and in being unwilling to forgive; and he asks whether it is possible that God could be governed by such feelings as these.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: Job 10:14-17; Psa 10:15, Psa 44:21; Jer 2:34; Zep 1:12; Joh 2:24, Joh 2:25; Co1 4:5
Job 10:7
John Gill
10:6 That thou enquirest after mine iniquity, and searchest after my sin? Narrowly examined every action of his life, to find something amiss in them; and took notice of every weakness and infirmity, and aggravated it, to make it appear as sinful as it could be, and watched every halting and failing, that he might have something against him as a reason why he afflicted him; dealing with him as if there was no Messiah, no Mediator, Redeemer, and Saviour, provided, appointed, and promised; and as if there was no forgiveness of sin, through him, for him: sin pardoned for his sake is covered, that when it is sought for it shall not be found; so that when it is not pardoned, or not thought to be so, it lies open, and upon inquiry to be found, charged, and punished for; see Job 7:21; this search and inquiry seems to have been made by afflictions; at least Job imagined that the design of God in them was to put him upon the rack, and bring him to a confession of sin, find in this way find an occasion against him: now such a method as this, Job thought, was unbecoming the greatness, majesty, and perfections of God; and was quite needless, since his eyes were not human nor shortsighted, that obliged him to pore and pry into things, but were omniscient, and could see at once whether there was any evil way in him or not; nor was he as men, short lived, which obliged him to make use of his time while he had it, to get an advantage of another; and besides, such a method of acting seemed to him very extraordinary, when he full well knew he was an innocent person, as follows.
John Wesley
10:6 Searchest - Keeping me so long upon the rack, to compel me to accuse myself.
10:710:7: Գիտե՛ս զի ո՛չ ամպարշտեցայ. այլ ո՛վ է որ ՚ի ձեռաց քոց հանիցէ։
7 Գիտես, որ երբեք չեմ մեղանչել, բայց ո՞վ ինձ կ’ազատի քո ձեռքից:
7 Գիտես որ յանցաւոր չեմ, Բայց չկայ մէկը, որ քու ձեռքէդ ազատէ զիս։
Գիտես զի ոչ ամպարշտեցայ, այլ ո՞վ է որ ի ձեռաց քոց հանիցէ:

10:7: Գիտե՛ս զի ո՛չ ամպարշտեցայ. այլ ո՛վ է որ ՚ի ձեռաց քոց հանիցէ։
7 Գիտես, որ երբեք չեմ մեղանչել, բայց ո՞վ ինձ կ’ազատի քո ձեռքից:
7 Գիտես որ յանցաւոր չեմ, Բայց չկայ մէկը, որ քու ձեռքէդ ազատէ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 хотя знаешь, что я не беззаконник, и что некому избавить меня от руки Твоей?
10:7 οἶδας οιδα aware γὰρ γαρ for ὅτι οτι since; that οὐκ ου not ἠσέβησα ασεβεω irreverent ἀλλὰ αλλα but τίς τις.1 who?; what? ἐστιν ειμι be ὁ ο the ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand σου σου of you; your ἐξαιρούμενος εξαιρεω extract; take out
10:7 עַֽל־ ʕˈal- עַל upon דַּ֭עְתְּךָ ˈdaʕtᵊḵā דַּעַת knowledge כִּי־ kî- כִּי that לֹ֣א lˈō לֹא not אֶרְשָׁ֑ע ʔeršˈāʕ רשׁע be guilty וְ wᵊ וְ and אֵ֖ין ʔˌên אַיִן [NEG] מִ mi מִן from יָּדְךָ֣ yyāḏᵊḵˈā יָד hand מַצִּֽיל׃ maṣṣˈîl נצל deliver
10:7. et scias quia nihil impium fecerim cum sit nemo qui de manu tua possit eruereAnd shouldst know that I have done no wicked thing, whereas there is no man that can deliver out of thy hand?
7. Although thou knowest that I am not wicked; and there is none that can deliver out of thine hand?
10:7. And you know that I have done nothing impious, yet there is no one who can deliver from your hand.
10:7. Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand.
Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand:

10:7 хотя знаешь, что я не беззаконник, и что некому избавить меня от руки Твоей?
10:7
οἶδας οιδα aware
γὰρ γαρ for
ὅτι οτι since; that
οὐκ ου not
ἠσέβησα ασεβεω irreverent
ἀλλὰ αλλα but
τίς τις.1 who?; what?
ἐστιν ειμι be
ο the
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
ἐξαιρούμενος εξαιρεω extract; take out
10:7
עַֽל־ ʕˈal- עַל upon
דַּ֭עְתְּךָ ˈdaʕtᵊḵā דַּעַת knowledge
כִּי־ kî- כִּי that
לֹ֣א lˈō לֹא not
אֶרְשָׁ֑ע ʔeršˈāʕ רשׁע be guilty
וְ wᵊ וְ and
אֵ֖ין ʔˌên אַיִן [NEG]
מִ mi מִן from
יָּדְךָ֣ yyāḏᵊḵˈā יָד hand
מַצִּֽיל׃ maṣṣˈîl נצל deliver
10:7. et scias quia nihil impium fecerim cum sit nemo qui de manu tua possit eruere
And shouldst know that I have done no wicked thing, whereas there is no man that can deliver out of thy hand?
10:7. And you know that I have done nothing impious, yet there is no one who can deliver from your hand.
10:7. Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:7: Thou knowest that I am not wicked - While thou hast this knowledge of me and my conduct, why appear to be sifting me as if in order to find out sin; and though none can be found, treating me as though I were a transgressor?
Albert Barnes: Notes on the Bible - 1834
10:7: Thou knowest that I am not wicked - That is, that I am not a hypocrite, or an impenitent sinner. Job did not claim perfection (see the note at ), but he maintained through all this argument that he was not a wicked man, in the sense in which his friends regarded him as such, and for the truth of this he could boldly appeal to God. The margin is, "It is upon thy knowledge." This is a literal translation of the Hebrew, but the sense is well expressed in the text. The meaning of the verse is, "Why dost thou thus afflict me, when thou knowest that I am not wicked? Why am I treated as if I were the worst of men? Why is occasion thus furnished for my friends to construct an argument as if I were a man of singular depravity?"
There is none that can deliver out of thine hand - I have no power to release myself. Job felt hat God had almighty power; and he seems to have felt that his sufferings were rather the simple exertion of power, than the exercise of justice. It was this that laid the foundation for his complaint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: Thou knowest: Heb. It is upon thy knowledge, Job 23:10, Job 31:6, Job 31:14, Job 31:35, Job 42:7; Psa 1:6, Psa 7:3, Psa 7:8, Psa 7:9, Psa 17:3, Psa 26:1-5; Psa 139:1, Psa 139:2, Psa 139:21-24; Joh 21:17; Co2 1:12; Th1 2:10
and there: Job 23:13, Job 23:14; Deu 32:39; Psa 50:22; Dan 3:15; Hos 2:10; Joh 10:28-30
Job 10:8
Geneva 1599
10:7 Thou knowest that I am not (i) wicked; and [there is] none that can deliver out of thine hand.
(i) By affliction you keep me as in a prison, and restrain me from doing evil, neither can any set me free.
John Gill
10:7 Thou knowest that I am not wicked,.... Or "in", or "upon thy knowledge (a) it is that I am not wicked"; it is a thing well known, quite clear, and manifest, without making such a search and inquiry: not that he thought himself without sin, and could appeal to the omniscience of God for the truth of that; for he had confessed before that he was a sinner, and wicked, as to his nature and birth, and the many infirmities of life; see Job 7:20; but that he was not that wicked person, and an hypocrite, as his friends took him to be, and as might be concluded from the sore afflictions that were upon him; he did not live in sin, nor indulge himself in a vicious course of life; sin had not the dominion over him, and he had not secretly cherished any reigning iniquity, and lived in the commission of it: and for the truth of this he could appeal to the searcher of hearts; and yet he so closely pursued, and so strictly examined him, as if he suspected he was thus guilty:
and there is none that can deliver out of thine hand; that is, out of his afflicting hand, until he please to release him from it himself; for this is not to be understood of deliverance from the avenging hand of justice, from hell and wrath, and everlasting destruction; for there is one that can and does deliver his people from sin and Satan; from the world, the law, its curses and condemnation, and from wrath to come; and from the hands of justice, having made full satisfaction to it: but what Job observes that God knew was, that neither he himself, nor any angel, nor man, nor any creature, could take him out of his hand in which be was; and therefore suggests, not only that his condition was extremely bad, distressed, and miserable, but that there was no necessity for God to he so quick upon him, and so strict in his inquiry into him; nor of enclosing him about on all hands with afflictions, since, there was no danger of his escaping from him, or of others assisting him in and facilitating such an attempt: and this he full well knew; for so the words are connection with the preceding: "and thou knowest that there is none", &c. (b), as well as with what follows, as some think.
(a) "in notitia tua est", Junius & Tremellius, Piscator, Beza; so Michaelis. (b) So Bolducius, Drusius, Schmidt, Michaelis, and Bar Tzemach.
John Wesley
10:7 Wicked - An hypocrite, as my friends account me. Deliver - But thou art the supreme ruler of the world; therefore I must wait thy time, and throw myself on thy mercy, in submission to thy sovereign will.
Robert Jamieson, A. R. Fausset and David Brown
10:7 "Although Thou (the Omniscient) knowest," &c. (connected with Job 10:6), "Thou searchest after my sin."
and . . . that none that can deliver out of thine hand--Therefore Thou hast no need to deal with me with the rapid violence which man would use (see Job 10:6).
10:810:8: Ձեռք քո արարին զիս եւ ստեղծին. եւ ապա շրջեցար հարե՛ր զիս։
8 Քո ձեռքն է արարել ու ինձ ձեւ է տուել, բայց յետոյ դարձել ես, զարկել ինձ:
8 Քու ձեռքերդ զիս ստեղծեցին Ու իմ բոլոր անդամներս* կազմեցին Ու զիս բնաջի՞նջ կ’ընես։
Ձեռք քո արարին զիս եւ [108]ստեղծին, եւ ապա շրջեցար հարեր`` զիս:

10:8: Ձեռք քո արարին զիս եւ ստեղծին. եւ ապա շրջեցար հարե՛ր զիս։
8 Քո ձեռքն է արարել ու ինձ ձեւ է տուել, բայց յետոյ դարձել ես, զարկել ինձ:
8 Քու ձեռքերդ զիս ստեղծեցին Ու իմ բոլոր անդամներս* կազմեցին Ու զիս բնաջի՞նջ կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 Твои руки трудились надо мною и образовали всего меня кругом, и Ты губишь меня?
10:8 αἱ ο the χεῖρές χειρ hand σου σου of you; your ἔπλασάν πλασσω contrive; form με με me καὶ και and; even ἐποίησάν ποιεω do; make με με me μετὰ μετα with; amid ταῦτα ουτος this; he μεταβαλών μεταβαλλω reverse με με me ἔπαισας παιω strike
10:8 יָדֶ֣יךָ yāḏˈeʸḵā יָד hand עִ֭צְּבוּנִי ˈʕiṣṣᵊvûnî עצב shape וַֽ wˈa וְ and יַּעֲשׂ֑וּנִי yyaʕᵃśˈûnî עשׂה make יַ֥חַד yˌaḥaḏ יַחַד gathering סָ֝בִ֗יב ˈsāvˈîv סָבִיב surrounding וַֽ wˈa וְ and תְּבַלְּעֵֽנִי׃ ttᵊvallᵊʕˈēnî בלע swallow
10:8. manus tuae plasmaverunt me et fecerunt me totum in circuitu et sic repente praecipitas meThy hands have made me, and fashioned me wholly round about, and dost thou thus cast me down headlong on a sudden?
8. Thine hands have framed me and fashioned me together round about; yet thou dost destroy me.
10:8. Your hands have made me and formed me all around, and, in this way, do you suddenly throw me away?
10:8. Thine hands have made me and fashioned me together round about; yet thou dost destroy me.
Thine hands have made me and fashioned me together round about; yet thou dost destroy me:

10:8 Твои руки трудились надо мною и образовали всего меня кругом, и Ты губишь меня?
10:8
αἱ ο the
χεῖρές χειρ hand
σου σου of you; your
ἔπλασάν πλασσω contrive; form
με με me
καὶ και and; even
ἐποίησάν ποιεω do; make
με με me
μετὰ μετα with; amid
ταῦτα ουτος this; he
μεταβαλών μεταβαλλω reverse
με με me
ἔπαισας παιω strike
10:8
יָדֶ֣יךָ yāḏˈeʸḵā יָד hand
עִ֭צְּבוּנִי ˈʕiṣṣᵊvûnî עצב shape
וַֽ wˈa וְ and
יַּעֲשׂ֑וּנִי yyaʕᵃśˈûnî עשׂה make
יַ֥חַד yˌaḥaḏ יַחַד gathering
סָ֝בִ֗יב ˈsāvˈîv סָבִיב surrounding
וַֽ wˈa וְ and
תְּבַלְּעֵֽנִי׃ ttᵊvallᵊʕˈēnî בלע swallow
10:8. manus tuae plasmaverunt me et fecerunt me totum in circuitu et sic repente praecipitas me
Thy hands have made me, and fashioned me wholly round about, and dost thou thus cast me down headlong on a sudden?
10:8. Your hands have made me and formed me all around, and, in this way, do you suddenly throw me away?
10:8. Thine hands have made me and fashioned me together round about; yet thou dost destroy me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
8-12. Все приведенные предположения не имеют и не могут иметь места. Но в таком случае возникает новое недоумение. Как первый, созданный из глины человек, так точно и Иов - создание Божие, прямое дело рук Господа. По воле Божией из человеческого семени ("молоко") зародился в утробе матери его организм, силою Божьею созданы различные члены один за другим ("Твои руки ... образовали всего меня кругом" - ст. 8), и ею же он превращен затем в полного человека ("кожею и плотью одел меня, костями и жилами скрепил меня", ст. 11; ср. Пс СXXXVIII:13), над которым в течение всей остальной жизни непрестанно бодрствовал божественный промысл (ст. 12). И если теперь Божественный Xудожник уничтожает свое создание (ст. 8), мало того, предмет попечения и забот, то Он совершает непонятный, непостижимый акт самоуничтожения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Thine hands have made me and fashioned me together round about; yet thou dost destroy me. 9 Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again? 10 Hast thou not poured me out as milk, and curdled me like cheese? 11 Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. 12 Thou hast granted me life and favour, and thy visitation hath preserved my spirit. 13 And these things hast thou hid in thine heart: I know that this is with thee.
In these verses we may observe,
I. How Job eyes God as his Creator and preserver, and describes his dependence upon him as the author and upholder of his being. This is one of the first things we are all concerned to know and consider.
1. That God made us, he, and not our parents, who were only the instruments of his power and providence in our production. He made us, and not we ourselves. His hands have made and fashioned these bodies of ours and every part of them (v. 8), and they are fearfully and wonderfully made. The soul also, which animates the body, is his gift. Job takes notice of both here. (1.) The body is made as the clay (v. 9), cast into shape, into this shape, as the clay is formed into a vessel, according to the skill and will of the potter. We are earthen vessels, mean in our original, and soon broken in pieces, made as the clay. Let not therefore the thing formed say unto him that formed it, Why hast thou made me thus? We must not be proud of our bodies, because the matter is from the earth, yet not dishonour our bodies, because the mould and shape are from the divine wisdom. The formation of human bodies in the womb is described by an elegant similitude (v. 10, Thou hast poured me out like milk, which is coagulated into cheese), and by an induction of some particulars, v. 11. Though we come into the world naked, yet the body is itself both clothed and armed. The skin and flesh are its clothing; the bones and sinews are its armour, not offensive, but defensive. The vital parts, the heart and lungs, are thus clothed, not to be seen--thus fenced, not to be hurt. The admirable structure of human bodies is an illustrious instance of the wisdom, power, and goodness of the Creator. What a pity is it that these bodies should be instruments of unrighteousness which are capable of being temples of the Holy Ghost! (2.) The soul is the life, the soul is the man, and this is the gift of God: Thou hast granted me life, breathed into me the breath of life, without which the body would be but a worthless carcase. God is the Father of spirits: he made us living souls, and endued us with the power of reason; he gave us life and favour, and life is a favour--a great favour, more than meat, more than raiment--a distinguishing favour, a favour that puts us into a capacity of receiving other favours. Now Job was in a better mind than he was when he quarrelled with life as a burden, and asked, Why died I not from the womb? Or by life and favour may be meant life and all the comforts of life, referring to his former prosperity. Time was when he walked in the light of the divine favour, and thought, as David, that through that favour his mountain stood strong.
2. That God maintains us. Having lighted the lamp of life, he does not leave it to burn upon its own stock, but continually supplies it with fresh oil: "Thy visitation has preserved my spirit, kept me alive, protected me from the adversaries of life, the death we are in the midst of and the dangers we are continually exposed to, and blessed me with all the necessary supports of life and the daily supplies it needs and craves."
Adam Clarke: Commentary on the Bible - 1831
10:8: Thine hands have made me - Thou art well acquainted with human nature, for thou art its author.
And fashioned me together round about - All my powers and faculties have been planned and executed by thyself. It is thou who hast refined the materials out of which I have been formed, and modified them into that excellent symmetry and order in which they are now found; so that the union and harmony of the different parts, (יחד yachad), and their arrangement and completion, (סביב sabib), proclaim equally thy wisdom, skill, power, and goodness.
Yet thou dost destroy me - ותבלעני vatteballeeni, "and thou wilt swallow me up." Men generally care for and prize those works on which they have spent most time, skill, and pains: but, although thou hast formed me with such incredible skill and labor, yet thou art about to destroy me! How dreadful an evil must sin be, when, on its account, God has pronounced the sentence of death on all mankind; and that body, so curiously and skilfully formed, must be decomposed, and reduced to dust!
Albert Barnes: Notes on the Bible - 1834
10:8: Thine hands have made me - Job proceeds now to state that he had been made by God, and that he had shown great skill and pains in his formation. He argues that it would seem like caprice to take such pains, and to exercise such amazing wisdom and care in forming him, and then, on a sudden, and without cause, dash his own work to pieces. Who makes a beautiful vase only to be destroyed? Who moulds a statue from marble only to break it to pieces? Who builds a splendid edifice only to pull it down? Who plants a rare and precious flower only to have the pleasure of plucking it up? The statement in -12, is not only beautiful and forcible as an argument, but is especially interesting and valuable, as it may be presumed to embody the views in the patriarchal age about the formation and the laws of the human frame. No inconsiderable part of the value of the book of Job, as was remarked in the Introduction, arises from the incidental notices of the sciences as they pRev_ailed at the time when it was composed.
If it is the oldest book in the world, it is an invaluable record on these points. The expression, "thine hands have made me," is in the margin, "took pains about me." Dr. Good renders it, "have wrought me;" Noyes, "completely fashioned me;" Rosenmuller explains it to mean, "have formed me with the highest diligence and care." Schultens renders it, Manus tuae nervis colligarunt - "thy hands have bound me with nerves or sinews;" and appeals to the use of the Arabic as authority for this interpretation. He maintains (De Defectibus hodiernis Ling. Hebr. pp. 142, 144, 151), that the Arabic word atzaba denotes "the body united and bound in a beautiful form by nerves and tendons;" and that the idea here is, that God had so constructed the human frame. The Hebrew word used here (עצב ‛ â tsab) means properly to work, form, fashion. The primary idea, according to Gesenius, is, that of cutting, both wood and stone, and hence, to cut or carve with a view to the forming of an image. The verb also has the idea of labor, pain, travail, grief; perhaps from the labor of cutting or carving a stone or a block of wood. Hence it means, in the Piel, to form or fashion, with the idea of labor or toil; and the sense here is undoubtedly, that God had elaborated the bodies of men with care and skill, like that bestowed on a carved image or statue. The margin expresses the idea not badly - took pains about me.
And fashioned me - Made me. The Hebrew here means simply to make.
Together round about - סביב יחד yachad sâ bı̂ yb. Vulgate, totum in circuitu. Septuagint simply, "made me." Dr. Good, "moulded me compact on all sides." The word יחד yachad rendered "together," has the notion of oneness, or union. It may refer to the oneness of the man - the making of one from the apparently discordant materials, and the compact form in which the body, though composed of bones, and sinews, and blood-vessels, is constructed. A similar idea is expressed by Lucretius, as quoted by Schultens. Lib. iii. 358:
- Qui coetu, conjugioque
Corporis atque anirnae consistimus uniter apti.
Yet thou dost destroy me - Notwithstanding I am thus made, yet thou art taking down my frame, as if it were of no consequence, and formed with no care.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: hands: Psa 119:73; Isa 43:7
have made me: Heb. took pains about me
yet thou: Job 10:3; Gen 6:6, Gen 6:7; Jer 18:3-10
Job 10:9
Carl Friedrich Keil and Franz Delitzsch
10:8
8 Thy hands have formed and perfected me
Altogether round about, and Thou hast now swallowed me up!
9 Consider now, that Thou has perfected me as clay,
And wilt Thou turn me again into dust?
10 Hast Thou not poured me out as milk,
And curdled me as curd?
11 With skin and flesh hast Thou clothed me,
And Thou hast intertwined me with bones and sinews;
12 Life and favour Thou hast shown me,
And thy care hath guarded my breath.
The development of the embryo was regarded by the Israelitish Chokma as one of the greatest mysteries (Eccles 11:5; 2 Macc. 7:22f.). There are two poetical passages which treat explicitly of this mysterious existence: this strophe of the book of Job, and the Psalm by David, Ps 139:13-16 (Psychol. S. 210). The assertion of Scheuchzer, Hoffmann, and Oetinger, that these passages of Scripture "include, and indeed go beyond, all recent systemata generationis," attributes to Scripture a design of imparting instruction, - a purpose which is foreign to it. Scripture nowhere attempts an analysis of the workings of nature, but only traces them back to their final cause. According to the view of Scripture, a creative act similar to the creation of Adam is repeated at the origin of each individual; and the continuation of development according to natural laws is not less the working of God than the creative planting of the very beginning. Thy hands, says Job, have formed (עצּב, to cut, carve, fashion; cognate are חצב, קצב, without the accompanying notion of toil, which makes this word specially appropriate, as describing the fashioning of the complicated nature of man) and perfected me. We do not translate: made; for עשׂה stands in the same relation to ברא and יצר as perficere to creare and fingere (Gen 2:2; Is 43:7). יחד refers to the members of the body collectively, and סביב to the whole form. The perfecting as clay implies three things: the earthiness of the substance, the origin of man without his knowledge and co-operation, and the moulding of the shapeless substance by divine power and wisdom. The primal origin of man, de limo terrae (Job 33:6; Ps 139:15), is repeated in the womb. The figures which follow (Job 10:10) describe this origin, which being obscure is all the more mysterious, and glorifies the power of God the more. The sperma is likened to milk; the חתּיך (used elsewhere of smelting), which Seb. Schmid rightly explains rem colliquatam fundere et immittere in formam aliquam, refers to the nisus formativus which dwells in it. The embryo which is formed from the sperma is likened to גּבינה, which means in all the Semitic dialects cheese (curd). "As whey" (Ewald, Hahn) is not suitable; whey does not curdle; in making cheese it is allowed to run off from the curdled milk. "As cream" (Schlottm.) is not less incorrect; cream is not lac coagulatum, which the word signifies. The embryo forming itself from the sperma is like milk which is curdled and beaten into shape.
The consecutio temporum, moreover, must be observed here. It is, for example, incorrect to translate, with Ewald: Dost Thou not let me flow away like milk, etc. Job looks back to the beginning of his life; the four clauses, Job 10:10, Job 10:11, under the control of the first two verbs (Job 10:8), which influence the whole strophe, are also retrospective in meaning. The futt. are consequently like synchronous imperff.; as, then, Job 10:12 returns to perff., Job 10:11 describes the development of the embryo to the full-grown infant, on which Grotius remarks: Hic ordo est in genitura: primum pellicula fit, deinde in ea caro, duriora paulatim accedunt, and by Job 10:12, the manifestations of divine goodness, not only in the womb, but from the beginning of life and onwards, are intended. The expression "Life and favour (this combination does not occur elsewhere) hast Thou done to me" is zeugmatic: He has given him life, and sustained that life amidst constant proofs of favour; His care has guarded the spirit (רוּח), by which his frame becomes a living and self-conscious being. This grateful retrospect is interspersed with painful reflections, in which Job gives utterance to his feeling of the contrast between the manifestation of the divine goodness which he had hitherto experienced and his present condition. As in Job 10:8., ותּבלּעני, which Hirzel wrongly translates: and wilt now destroy me; it is rather: and hast now swallowed me up, i.e., drawn me down into destruction, as it were brought me to nought; or even, if in the fut. consec., as is frequently the case, the consecutive and not the aorist signification preponderates: and now swallowest me up; and in Job 10:9 (where, though not clear from the syntax, it is clear from the substance that תשׁיבני is not to be understood as an imperfect, like the futt. in Job 10:10.): wilt Thou cause me to become dust again? The same tone is continued in the following strophe. Thus graciously has he been brought into being, and his life sustained, in order that he may come to such a terrible end.
Geneva 1599
10:8 Thine (k) hands have made me and fashioned me together round about; yet thou dost destroy me.
(k) In these eight verses following he describes the mercy of God, in the wonderful creation of man: and on it grounds that God should not show himself rigorous against him.
John Gill
10:8 Thine hands have made me, and fashioned together round about,.... This and what follow are an illustration of and an enlargement upon, the work of God's hands, made mention of in Job 10:3; and suggest reasons why it should not be despised by him, as well as confirm what was just now said, that none could deliver him out of his hands; since his hands had made him, and therefore had such power over him as none else had: and the whole seems designed to move to pity and compassion of him; for not he himself, nor his parents, but God only had made him; he was his workmanship only, and a curious piece it was, which his hands of power and wisdom had nicely formed; for, though the Son and Spirit of God are not to be excluded from the formation of man, yet it seems a too great strain of the words to interpret "hands" of them, as some do; and much less are they to be understood literally of the hands of the Son of God appearing in an human form at the creation of man, since such an appearance is not certain; nor is Job speaking of the formation of the first man, but of himself: the first word (c), rendered "made", has the signification of labour, trouble, grief, and care; and is used of God after the manner of men, who, when things are done well by them, take a great deal of pains, and are very solicitous and careful in doing them; and from hence is a word which is sometimes used for an idol, as Gersom observes, because much labour and skill are exercised to form it in the most curious and pleasing manner; many interpreters, as Aben Ezra observes, from the use of the word in the Arabic language, explain it of God's creating the body of man with nerves, by which it is bound, compacted, and strengthened (d); and the latter word denotes the form and configuration of it, the beautiful order and proportion in which every part is set; and the whole is intended to observe the perfection of the human body, and the exquisite skill of the author of it; and what pity is it that it should be so marred and spoiled! and this is said to be made and fashioned "together", or all at once; the several parts of it being in the seed, in the embryo, all together, though gradually formed or brought into order; or rather this denotes the unity and compactness of the several members of the body, which are set in their proper place, and joined and fitted together, by joints and bands, and by that which every joint supplieth: and this is done "round about", on all sides, in every part; or, as Mr. Broughton renders it, "in every point"; the whole of it, and every member, even the most extreme and minute, are curiously formed and fashioned by the Lord; or rather, thine hands are together round about me; embracing, sustaining, and preserving him ever since he was made:
yet thou dost destroy me; this body, so extremely well wrought, by boils or ulcers; or "swallow me" (e), as a lion, to which he compares him, Job 10:16; or any other ravenous and large creature, see Lam 2:2; some connect the words more agreeably to the accents, "yet thou dost destroy me together round about" (f); or on every side, as in Job 19:10; having smitten him with boils from the crown of the head to the sole of the feet, and stripped him of his substance and his family all at once; and so it denotes utter destruction: some read the words interrogatively, "and wilt thou destroy or swallow me?" (g) after thou hast taken so much pains, and been at such labour and trouble, speaking after the manner of men, to make such a curious piece of work, and yet with one stroke destroy it and dash it in pieces, or swallow it up as a morsel at once.
(c) "elaboraverunt me", Tigurine version, Montanus, Vatablus, Drusius, Codurcus, Mercerus, Cocceius, Michaelis. (d) "Nervis colligarunt", Schultens. (e) "et degluties me", Montanus, Bolducius; "et tamen absorbeas me", Schmidt; "absorbes me", Schultens, Michaelis. (f) So Junius & Tremellius, Piscator, Mercerus, Cocceius. (g) "Absorbes me?" Beza, Mariana.
Robert Jamieson, A. R. Fausset and David Brown
10:8 Made--with pains; implying a work of difficulty and art; applying to God language applicable only to man.
together round about--implying that the human body is a complete unity, the parts of which on all sides will bear the closest scrutiny.
10:910:9: Յիշեա՛ զի կա՛ւ ստեղծեր զիս, եւ յերկի՛ր միւսանգամ դարձուցանես զիս։
9 Յիշի՛ր, որ կաւից ես ստեղծել. վերստին դու հող ես ինձ դարձնում:
9 Կ’աղաչե՛մ, յիշէ թէ զիս կաւի պէս շինեցիր Ու հիմա զիս հո՞ղ պիտի դարձնես։
Յիշեա զի կաւ ստեղծեր զիս, եւ յերկի՞ր միւսանգամ դարձուցանես զիս:

10:9: Յիշեա՛ զի կա՛ւ ստեղծեր զիս, եւ յերկի՛ր միւսանգամ դարձուցանես զիս։
9 Յիշի՛ր, որ կաւից ես ստեղծել. վերստին դու հող ես ինձ դարձնում:
9 Կ’աղաչե՛մ, յիշէ թէ զիս կաւի պէս շինեցիր Ու հիմա զիս հո՞ղ պիտի դարձնես։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 Вспомни, что Ты, как глину, обделал меня, и в прах обращаешь меня?
10:9 μνήσθητι μναομαι remember; mindful ὅτι οτι since; that πηλόν πηλος mud; clay με με me ἔπλασας πλασσω contrive; form εἰς εις into; for δὲ δε though; while γῆν γη earth; land με με me πάλιν παλιν again ἀποστρέφεις αποστρεφω turn away; alienate
10:9 זְכָר־ zᵊḵor- זכר remember נָ֭א ˈnā נָא yeah כִּי־ kî- כִּי that כַ ḵa כְּ as † הַ the חֹ֣מֶר ḥˈōmer חֹמֶר clay עֲשִׂיתָ֑נִי ʕᵃśîṯˈānî עשׂה make וְֽ wᵊˈ וְ and אֶל־ ʔel- אֶל to עָפָ֥ר ʕāfˌār עָפָר dust תְּשִׁיבֵֽנִי׃ tᵊšîvˈēnî שׁוב return
10:9. memento quaeso quod sicut lutum feceris me et in pulverem reduces meRemember, I beseech thee, that thou hast made me as the clay, and thou wilt bring me into dust
9. Remember, I beseech thee, that thou hast fashioned me as clay; and wilt thou bring me into dust again?
10:9. Remember, I ask you, that you have fashioned me like clay, and you will reduce me to dust.
10:9. Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again?
Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again:

10:9 Вспомни, что Ты, как глину, обделал меня, и в прах обращаешь меня?
10:9
μνήσθητι μναομαι remember; mindful
ὅτι οτι since; that
πηλόν πηλος mud; clay
με με me
ἔπλασας πλασσω contrive; form
εἰς εις into; for
δὲ δε though; while
γῆν γη earth; land
με με me
πάλιν παλιν again
ἀποστρέφεις αποστρεφω turn away; alienate
10:9
זְכָר־ zᵊḵor- זכר remember
נָ֭א ˈnā נָא yeah
כִּי־ kî- כִּי that
כַ ḵa כְּ as
הַ the
חֹ֣מֶר ḥˈōmer חֹמֶר clay
עֲשִׂיתָ֑נִי ʕᵃśîṯˈānî עשׂה make
וְֽ wᵊˈ וְ and
אֶל־ ʔel- אֶל to
עָפָ֥ר ʕāfˌār עָפָר dust
תְּשִׁיבֵֽנִי׃ tᵊšîvˈēnî שׁוב return
10:9. memento quaeso quod sicut lutum feceris me et in pulverem reduces me
Remember, I beseech thee, that thou hast made me as the clay, and thou wilt bring me into dust
10:9. Remember, I ask you, that you have fashioned me like clay, and you will reduce me to dust.
10:9. Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:9: Thou hast made me as the clay - Thou hast fashioned me, according to thy own mind, out of a mass of clay: after so much skill and pains expended, men might naturally suppose they were to have a permanent being; but thou hast decreed to turn them into dust!
Albert Barnes: Notes on the Bible - 1834
10:9: Remember, I beseech thee, that thou hast made me as the clay - There is evident allusion here to the creation of man, and to the fact that he was moulded from the dust of the earth - a fact which would be preserved by tradition; see Gen 2:7. The fact that God had moulded the human form as the potter moulds the clay, is one that is often referred to in the Scriptures; compare Rom 9:20-21. The object of Job in this is, probably, to recall the fact that God, out of clay, had formed the noble structure, man, and to ask whether it was his intention to reduce that structure again to its former worthless condition - to destroy its beauty, and to efface the remembrance of his workmanship? Was it becoming God thus to blot out every memorial of his own power and skill in moulding the human frame?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Remember: Job 7:7; Psa 25:6, Psa 25:7, Psa 25:18, Psa 89:47, Psa 106:4
thou hast: Gen 2:7, Gen 3:19; Isa 45:9, Isa 64:8; Jer 18:6
into dust again: Job 17:14; Psa 22:15, Psa 90:3; Ecc 12:7; Rom 9:21
Job 10:10
Geneva 1599
10:9 Remember, I beseech thee, that thou hast made me as (l) the clay; and wilt thou bring me into dust again?
(l) As brittle as a pot of clay.
John Gill
10:9 Remember, I beseech thee, that thou hast made me as the clay,.... Not of the clay, though man was made originally of the dust of the earth, and the bodies of men are houses of clay, earthen vessels, and earthly tabernacles, but "as the clay"; either as the clay is wrought in the hand of the potter, and worked into what form, and made into what vessel he pleases, so are men in the hand of God, made by him in what form, and for what use and end he thinks fit; or rather this denotes not the likeness of the operation, but the likeness of the matter of the human body to clay: not for the impurity of it; for though man is in a state and condition comparable to the mire and clay, this he has brought himself into by sin, and not the Lord; he made man upright, but man has made himself sinful and polluted; but for the brittleness of it; as a vessel made of clay is brittle and easily broke to pieces, and cannot bear much weight, or any heavy stroke; so the body of man is weak and frail, and feeble; its strength is not the strength of stones, and its flesh brass, but clay: and this Job humbly entreats the Lord would "remember", and that "now" (h); immediately; and deal mildly and mercifully with him, since he was not able to bear the weight of his hand, which would soon, crush him and break him to pieces; not that God forgets this, for he remembers man's frame and composition, that he is but dust; that he is flesh, and a wind or vapour that passes away: but he may seem to do so, when he sorely afflicts, and his hand lies heavy, and he does not remove it, but continues it, and rather in creases the affliction; and therefore, as the Lord allows his people to put him in remembrance, Job here desires that he would show himself, in his providential dealings with him, that he was mindful of his natural frailty and infirmity; see Job 7:12 Ps 78:3,
and wilt thou bring me into dust again? to the dust of death; to the original of which he was made; and that so soon, and at once; or, "and unto dust will return me?" as Mr. Broughton and others (i), according to the original sentence, "dust thou art, and unto dust shalt thou return", Gen 3:19; and which Job expected, and will be the case of all men, Eccles 12:7; and therefore he thought that this might suffice, that it was enough that he should die in a little while through the course of nature, and therefore desires he might have some respite and ease while he did live; he could not see there was any occasion to press him so hard, and follow him so close with afflictions one after another, or be so rough with him and quick upon him; since in a short time his brittle clay would break of itself, and he should drop into the dust and lie decaying there, as it was of old decreed he should.
(h) "nunc", Drusius; so the Targum. (i) "reducturus", Schmidt, Schultens; "reduces me?" V. L. Beza, Michaelis; "redire facies me?" Pagninus, Montanus, Bolducius.
John Wesley
10:9 Clay - As a potter makes a vessel of clay; so this may note both the frailty of man's nature, which of itself decays and perishes, and doth not need such violent shocks to overthrow it; and the excellency of the Divine artifice commended from the meanness of the materials; which is an argument why God should not destroy it. Again - I must die by the course of nature, and therefore while I do live, give me some ease and comfort.
Robert Jamieson, A. R. Fausset and David Brown
10:9 clay--Job 10:10 proves that the reference here is, not so much to the perishable nature of the materials, as to their wonderful fashioning by the divine potter.
10:1010:10: Կամ թէ ո՞չ իբրեւ զկաթն կթեցեր զիս. եւ մածուցե՛ր զիս իբրեւ զպանիր։
10 Մի՞թէ չես կաթի պէս կթել ինձ, պանրի պէս մակարդել:
10 Չէ՞ որ զիս կաթի պէս թափեցիր Ու պանիրի պէս թանձրացուցիր։
Կամ թէ ո՞չ իբրեւ զկաթն կթեցեր զիս, եւ մածուցեր զիս իբրեւ զպանիր:

10:10: Կամ թէ ո՞չ իբրեւ զկաթն կթեցեր զիս. եւ մածուցե՛ր զիս իբրեւ զպանիր։
10 Մի՞թէ չես կաթի պէս կթել ինձ, պանրի պէս մակարդել:
10 Չէ՞ որ զիս կաթի պէս թափեցիր Ու պանիրի պէս թանձրացուցիր։
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10:1010:10 Не Ты ли вылил меня, как молоко, и, как творог, сгустил меня,
10:10 ἦ η.1 surely οὐχ ου not ὥσπερ ωσπερ just as γάλα γαλα milk με με me ἤμελξας αμελγω though; while με με me ἴσα ισος equal τυρῷ τυρος.1 cheese
10:10 הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not כֶ֭ ˈḵe כְּ as † הַ the חָלָב ḥālˌāv חָלָב milk תַּתִּיכֵ֑נִי tattîḵˈēnî נתך pour וְ֝ ˈw וְ and כַ ḵa כְּ as † הַ the גְּבִנָּ֗ה ggᵊvinnˈā גְּבִנָּה cheese תַּקְפִּיאֵֽנִי׃ taqpîʔˈēnî קפא condense
10:10. nonne sicut lac mulsisti me et sicut caseum me coagulastiHast thou not milked me as milk, and curdled me like cheese?
10. Hast thou not poured me out as milk, and curdled me like cheese?
10:10. Have you not extracted me like milk and curdled me like cheese?
10:10. Hast thou not poured me out as milk, and curdled me like cheese?
Hast thou not poured me out as milk, and curdled me like cheese:

10:10 Не Ты ли вылил меня, как молоко, и, как творог, сгустил меня,
10:10
η.1 surely
οὐχ ου not
ὥσπερ ωσπερ just as
γάλα γαλα milk
με με me
ἤμελξας αμελγω though; while
με με me
ἴσα ισος equal
τυρῷ τυρος.1 cheese
10:10
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
כֶ֭ ˈḵe כְּ as
הַ the
חָלָב ḥālˌāv חָלָב milk
תַּתִּיכֵ֑נִי tattîḵˈēnî נתך pour
וְ֝ ˈw וְ and
כַ ḵa כְּ as
הַ the
גְּבִנָּ֗ה ggᵊvinnˈā גְּבִנָּה cheese
תַּקְפִּיאֵֽנִי׃ taqpîʔˈēnî קפא condense
10:10. nonne sicut lac mulsisti me et sicut caseum me coagulasti
Hast thou not milked me as milk, and curdled me like cheese?
10:10. Have you not extracted me like milk and curdled me like cheese?
10:10. Hast thou not poured me out as milk, and curdled me like cheese?
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Adam Clarke: Commentary on the Bible - 1831
10:10: Hast thou not poured me out as milk - After all that some learned men have said on this subject, in order to confine the images here to simple nutrition, I am satisfied that generation is the true notion. Respicit ad fetus in matris utero primam formationem, quum in embryonem ex utriusque parentis semine coalescit - Ex semine liquido, lac quodammodo referente, me formasti - In interpretando, inquit Hieronymus, omnino his accedo qui de genitali semine accipiunt, quod ipsa tanquam natura emulget, ac dein concrescere in utero ad coalescere jubet. I make no apology for leaving this untranslated. The different expressions in this and the following verse are very appropriate: the pouring out like milk-coagulating, clothing with skin and flesh, fencing with bones and sinews, are well imagined, and delicately, and at the same time forcibly, expressed. If I believed that Job referred to nutrition, which I do not, I might speak of the chyle, the chylopoietic organs, the lacteal vessels, and the generation of all the solids and fluids from this substance, which itself is derived from the food taken into the stomach. But this process, properly speaking, does not take place till the human being is brought into the world, it being previously nourished by the mother by means of the funis umbilicus, without that action of the stomach by which the chyle is prepared.
Albert Barnes: Notes on the Bible - 1834
10:10: Hast thou not poured me out as milk? - The whole image in this verse and the following, is designed to fur nish an illustration of the origin and growth of the human frame. The Note of Dr. Good may be transcribed, as furnishing an illustration of what may have possibly been the meaning of Job. "The whole of the simile is highly correct and beautiful, and has not been neglected by the best poets of Greece and Rome. From the well-tempered or mingled milk of the chyle, every individual atom of every individual organ in the human frame, the most compact and consolidated, as well as the soft and pliable, is perpetually supplied and renewed, through the medium of a system of lacteals or milk-vessels, as they are usually called in anatomy, from the nature of this common chyle or milk which they circulate. Into the delicate stomach of the infant it is introduced in the form of milk; but even in the adult it must be reduced to some such form, whatever be the substance he feed upon, by the conjoint action of the stomach and other chylifactive organs, before it can become the basis of animal nutriment.
It then circulates through the system, and either continues fluid as milk in its simple state, or is rendered solid as milk is in its caseous or cheese-state, according to the nature of the organ which it supplies with its vital current." True as this is, however, as a matter of physiology, now well understood, a doubt may arise whether Job was acquainted with the method thus described, in which man is sustained. The idea of Job is, that God was the author of the human frame, and that that frame was so formed as to evince his wonderful and incomprehensible wisdom. A consultation of the works on physiology, which explain the facts about the formation and the growth of the human body, will show that there are few things which more strikingly evince the wisdom of God than the formation of the human frame, alike at its origin, and in every stage of its development. It is a subject, however, which cannot, with propriety, be pursued in a work of this kind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: poured: Psa 139:14-16
Job 10:11
John Gill
10:10 Hast thou not poured me out as milk,.... Expressing, in modest terms, his conception from the seed of his parents, comparable to milk, from being a liquid, and for its colour:
and curdled me like cheese? that of the female being mixed with, and heated by the male, is hardened like the curd of which a cheese is made, and begins to receive a form as that, and becomes an embryo: and naturalists (k) make use of the same expressions when speaking of these things; and in this way most interpreters carry the sense of the words; but Schultens observes that milk is an emblem of purity and holiness, see Lam 4:7; and so this may respect the original pure formation of man, who came out of his Maker's hands a pure, holy and upright creature, made after his image and in his likeness, created in righteousness and holiness, and so, like milk, pure and white; or rather the regeneration and sanctification of Job personally, and which might be very early, as in Jeremiah, John the Baptist, and others; or however, he was filled and adorned with the gifts and graces of the spirit of God, was washed and cleansed, and sanctified and justified; and had his conversation in the world in all simplicity and godly sincerity, being preserved from gross enormities in life; was a man that feared God and eschewed evil, and had not only the form of godliness, but the power of it; and was established and confirmed in and by the grace of God, and was strong in the exercise of it; and from hence he argues with God, should such a vessel of grace, whom he had made so pure and holy, and had so consolidated and strengthened in a spiritual and religious way, be crushed and destroyed at once?
(k) "Sic semen maris dicitur" Aristot. de Gen. Animal. l. 1. c. 20. "coagulum". Plin. Nat. Hist. l. 7. c. 15. Gell. Noct. Attic. l. 3. c. 16.
John Wesley
10:10 As milk - Thus he modestly and accurately describes God's admirable work in making man out of a small and liquid, and as it were milky substance, by degrees congealed and condensed into that exquisite frame of man's body.
Robert Jamieson, A. R. Fausset and David Brown
10:10 In the organization of the body from its rude commencements, the original liquid gradually assumes a more solid consistency, like milk curdling into cheese (Ps 139:15-16). Science reveals that the chyle circulated by the lacteal vessels is the supply to every organ.
10:1110:11: Մորթ՝ եւ միս զգեցուցեր ինձ. ոսկերօք եւ ջլօք հանար զիս[9167]։ [9167] ՚Ի լուս՛՛. Եւ ջլօք հաներ զիս։
11 Մորթ ու միս հագցրել, ոսկրերով, ջիլերով ես օժտել:
11 Զիս մորթով ու մսով հագուեցուցիր Ու զիս ոսկորներով ու ջիղերով հինեցիր
Մորթ եւ միս զգեցուցեր ինձ, ոսկերօք եւ ջլօք հանար զիս:

10:11: Մորթ՝ եւ միս զգեցուցեր ինձ. ոսկերօք եւ ջլօք հանար զիս[9167]։
[9167] ՚Ի լուս՛՛. Եւ ջլօք հաներ զիս։
11 Մորթ ու միս հագցրել, ոսկրերով, ջիլերով ես օժտել:
11 Զիս մորթով ու մսով հագուեցուցիր Ու զիս ոսկորներով ու ջիղերով հինեցիր
zohrab-1805▾ eastern-1994▾ western am▾
10:1110:11 кожею и плотью одел меня, костями и жилами скрепил меня,
10:11 δέρμα δερμα skin καὶ και and; even κρέας κρεας meat με με me ἐνέδυσας ενδυω dress in; wear ὀστέοις οστεον bone δὲ δε though; while καὶ και and; even νεύροις νευρον me ἐνεῖρας ενειρω string on
10:11 עֹ֣ור ʕˈôr עֹור skin וּ֭ ˈû וְ and בָשָׂר vāśˌār בָּשָׂר flesh תַּלְבִּישֵׁ֑נִי talbîšˈēnî לבשׁ cloth וּֽ ˈû וְ and בַ va בְּ in עֲצָמֹ֥ות ʕᵃṣāmˌôṯ עֶצֶם bone וְ֝ ˈw וְ and גִידִ֗ים ḡîḏˈîm גִּיד sinew תְּסֹכְכֵֽנִי׃ tᵊsōḵᵊḵˈēnî סכך weave
10:11. pelle et carnibus vestisti me et ossibus et nervis conpegisti meThou hast clothed me with skin and flesh: thou hast put me together with bones and sinews:
11. Thou hast clothed me with skin and flesh, and knit me together with bones and sinews.
10:11. You have clothed me with skin and flesh. You have put me together with bones and nerves.
10:11. Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews.
Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews:

10:11 кожею и плотью одел меня, костями и жилами скрепил меня,
10:11
δέρμα δερμα skin
καὶ και and; even
κρέας κρεας meat
με με me
ἐνέδυσας ενδυω dress in; wear
ὀστέοις οστεον bone
δὲ δε though; while
καὶ και and; even
νεύροις νευρον me
ἐνεῖρας ενειρω string on
10:11
עֹ֣ור ʕˈôr עֹור skin
וּ֭ ˈû וְ and
בָשָׂר vāśˌār בָּשָׂר flesh
תַּלְבִּישֵׁ֑נִי talbîšˈēnî לבשׁ cloth
וּֽ ˈû וְ and
בַ va בְּ in
עֲצָמֹ֥ות ʕᵃṣāmˌôṯ עֶצֶם bone
וְ֝ ˈw וְ and
גִידִ֗ים ḡîḏˈîm גִּיד sinew
תְּסֹכְכֵֽנִי׃ tᵊsōḵᵊḵˈēnî סכך weave
10:11. pelle et carnibus vestisti me et ossibus et nervis conpegisti me
Thou hast clothed me with skin and flesh: thou hast put me together with bones and sinews:
10:11. You have clothed me with skin and flesh. You have put me together with bones and nerves.
10:11. Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
10:11: Thou hast clothed me with skin and flesh - This refers, undoubtedly, to the formation of man in his foetal existence, and is designed to denote that the whole organization of the human frame was to be traced to God. Grotius remarks that this is the order in which the infant is formed - that the skin appears first, then the flesh, then the harder parts of the frame. On this subject, the reader may consult Dunglison's Physiology, vol. ii. p. 340ff.
And hast fenced me - Margin, Hedged. Literally, Hast covered me. The sense is plain. God had formed him as he was, and to him he owed his life, and all that he had. Job asks with the deepest interest whether God would take down a frame formed in this manner, and reduce it again to dust? Would it not be more for his honor to preserve it still - at least to the common limit of human life?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: clothed: Co2 5:2, Co2 5:3
fenced: Heb. hedged, Job 40:17, Job 40:18; Eze 37:4-8; Eph 4:16
Job 10:12
John Gill
10:11 Thou hast clothed me with skin and flesh,.... The bones with flesh, which is the under garment, and the flesh with skin, which is the upper; which is artificially composed of intricate little arteries, veins, nerves, and glands, through which the blood continually circulates, and through innumerable pores, and transpires, of which pores 125,000 may be covered with a small grain of sand (l), amazing! Timaeus Locrus (m) calls them invisible little mouths; see Ezek 37:6; the order of generation seems to be observed; after the semen is hardened and consolidated, the inward parts are formed, and then the outward parts, the flesh and skin, to protect and defend them; and so are compared to clothes which are outside a man, and put about him; Porphyry (n) calls the body the clothing of the soul; see 2Cor 5:4; the spiritual clothing of Job was the righteousness of his living Redeemer, who was to partake of the same flesh and blood with him, and stand on the earth in the fulness of time, and work out and bring in a righteousness for him, consisting of his obedience in life in the days of his flesh, and of his sufferings and death, or blood, by which he and every believer are justified before God; and with which being clothed, shall not be found naked:
and hast fenced me with bones and sinews; the bones are said by philosophers (o) to be the fences of the marrow, and the flesh the covering of them; the bones are the strength and stability of the human body; the sinews or nerves bind and hold the several parts of it together, and are of great use for its strength and motion: the bones, some of them are as pillars to support it, as those of the legs and thighs; and others are of use to act for it, offensively and defensively, as those of the hands and arms; and others are a cover and fence of the inward parts, as the ribs: Gussetius (p) seems inclined, could he have found an instance of the word being used for making a tent, which it has the signification of, to have rendered the words,"with bones and sinews, thou hast given ate the form of a tabernacle; or, thou hast made me to be a tent;''so the human body is called a tabernacle, 2Cor 5:1; the skin and flesh being like veils or curtains, which cover; the bones are in the room of stakes, and the nerves instead of cords, the breast and belly a cavity: in a spiritual sense, a believer's strength lies in the grace of Christ, in the Lord, and in the power of his might; his defence is the whole armour of God provided for him, particularly the helmet of salvation, the shield of faith, and the breastplate of righteousness, with which he is fenced and protected from every spiritual enemy; and will God suffer such an one to be destroyed, whom he hath taken such care of, both in a natural and spiritual manner?
(l) Scheuchzer. Physic. Sacr. vol. 4. p. 681. (m) De Anima Mundi, p. 18. (n) De Antro Nymph. (o) Timaeus Locrus, ib. p. 15. (p) Ebr. Comment. p. 555, 556.
John Wesley
10:11 Clothed - Covered my inward and more noble parts; which are first formed. So he proceeds in describing man's formation gradually. Bones - The stay and strength of the body; and some of them, as the skull and ribs, enclose and defend its vital parts.
Robert Jamieson, A. R. Fausset and David Brown
10:11 fenced--or "inlaid" (Ps 139:15); "curiously wrought" [UMBREIT]. In the fœtus the skin appears first, then the flesh, then the harder parts.
10:1210:12: Զկեանս եւ զողորմութիւն եդիր ՚ի վերայ իմ. այցելութիւն քո պահեաց զոգի իմ։
12 Կեանք ու կարեկցանք ես դրել ինձ վրայ. հոգատարութեամբ ես պահել իմ ոգին:
12 Ինծի կեանք եւ ողորմութիւն շնորհեցիր Եւ քու խնամքդ իմ հոգիս պահեց։
Զկեանս եւ զողորմութիւն եդիր ի վերայ իմ, այցելութիւն քո պահեաց զոգի իմ:

10:12: Զկեանս եւ զողորմութիւն եդիր ՚ի վերայ իմ. այցելութիւն քո պահեաց զոգի իմ։
12 Կեանք ու կարեկցանք ես դրել ինձ վրայ. հոգատարութեամբ ես պահել իմ ոգին:
12 Ինծի կեանք եւ ողորմութիւն շնորհեցիր Եւ քու խնամքդ իմ հոգիս պահեց։
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10:1210:12 жизнь и милость даровал мне, и попечение Твое хранило дух мой?
10:12 ζωὴν ζωη life; vitality δὲ δε though; while καὶ και and; even ἔλεος ελεος mercy ἔθου τιθημι put; make παρ᾿ παρα from; by ἐμοί εμοι me ἡ ο the δὲ δε though; while ἐπισκοπή επισκοπη supervision; visitation σου σου of you; your ἐφύλαξέν φυλασσω guard; keep μου μου of me; mine τὸ ο the πνεῦμα πνευμα spirit; wind
10:12 חַיִּ֣ים ḥayyˈîm חַיִּים life וָ֭ ˈwā וְ and חֶסֶד ḥesˌeḏ חֶסֶד loyalty עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make עִמָּדִ֑י ʕimmāḏˈî עִמָּד company וּ֝ ˈû וְ and פְקֻדָּתְךָ֗ fᵊquddāṯᵊḵˈā פְּקֻדָּה commission שָֽׁמְרָ֥ה šˈāmᵊrˌā שׁמר keep רוּחִֽי׃ rûḥˈî רוּחַ wind
10:12. vitam et misericordiam tribuisti mihi et visitatio tua custodivit spiritum meumThou hast granted me life and mercy, and thy visitation hath preserved my spirit.
12. Thou hast granted me life and favour, and thy visitation hath preserved my spirit.
10:12. You have assigned to me life and mercy, and your visitation has preserved my spirit.
10:12. Thou hast granted me life and favour, and thy visitation hath preserved my spirit.
Thou hast granted me life and favour, and thy visitation hath preserved my spirit:

10:12 жизнь и милость даровал мне, и попечение Твое хранило дух мой?
10:12
ζωὴν ζωη life; vitality
δὲ δε though; while
καὶ και and; even
ἔλεος ελεος mercy
ἔθου τιθημι put; make
παρ᾿ παρα from; by
ἐμοί εμοι me
ο the
δὲ δε though; while
ἐπισκοπή επισκοπη supervision; visitation
σου σου of you; your
ἐφύλαξέν φυλασσω guard; keep
μου μου of me; mine
τὸ ο the
πνεῦμα πνευμα spirit; wind
10:12
חַיִּ֣ים ḥayyˈîm חַיִּים life
וָ֭ ˈwā וְ and
חֶסֶד ḥesˌeḏ חֶסֶד loyalty
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
וּ֝ ˈû וְ and
פְקֻדָּתְךָ֗ fᵊquddāṯᵊḵˈā פְּקֻדָּה commission
שָֽׁמְרָ֥ה šˈāmᵊrˌā שׁמר keep
רוּחִֽי׃ rûḥˈî רוּחַ wind
10:12. vitam et misericordiam tribuisti mihi et visitatio tua custodivit spiritum meum
Thou hast granted me life and mercy, and thy visitation hath preserved my spirit.
10:12. You have assigned to me life and mercy, and your visitation has preserved my spirit.
10:12. Thou hast granted me life and favour, and thy visitation hath preserved my spirit.
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Adam Clarke: Commentary on the Bible - 1831
10:12: Thou hast granted me life and favorer - Thou hast brought me from my mother's womb; given me an actual existence among men; by thy favor or mercy thou hast provided me with the means of life; and thy visitation - thy continual providential care, has preserved me in life - has given me the air I breathe, and furnished me with those powers which enable me to respire it as an agent and preserver of life. It is by God's continued visitation or influence that the life of any man is preserved; in him we live, move, and have our being.
Albert Barnes: Notes on the Bible - 1834
10:12: Thy visitation hath preserved my spirit - Thy constant care; thy watchful providence; thy superintendence. The word rendered visitation (פקדה peqû ddâ h) means properly the mustering of an army, the care that is manifested in looking after those who are enlisted; and then denotes care, vigilance, providence, custody, watch. The idea is, that God had watched over him and preserved him, and that to his constant vigilance he owed the preservation of his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: life and favour: Gen 19:19; Mat 6:25; Act 17:25, Act 17:28
Job 10:13
Geneva 1599
10:12 Thou hast granted me life and (m) favour, and thy (n) visitation hath preserved my spirit.
(m) That is, reason and understanding, and many other gifts, by which man excels all earthly creatures.
(n) That is, the fatherly care and providence by which you preserved me, and without which I would perish immediately.
John Gill
10:12 Thou hast granted me life and favour,.... Or "lives" (q); natural life; both in the womb, where and when he was quickened, and at his birth, when he was brought into the world, and began to live in it; the rational soul may be intended, by which he lived; which, when created and infused into man, and united to his body, he becomes a living man; it is the presence of that which causes life, and the absence or removal of that which causes death; and this is a "grant" or gift from God, who gives to all his creatures life and breath, and all things; see Job 33:4; and is a "favour" also; a mercy, the chief of mercies; it is more than meat; yea, all a man has he will give for his life: besides this, Job had a spiritual life, a principle of it implanted in him; God had quickened him when dead in trespasses and sins; the spirit of life from Christ had entered into him, and he was become a living spiritual man: this likewise was a "grant" from God, a free grace gift of his; it is he that gives the living water, and gives it freely, or it would not be grace; for it is a "favour" which flows from the free grace and good will of God; it is owing to the great love wherewith he loves men that he quickens them; his time is a time of love, and so of life; and eternal life is the consequent of this, and is inseparably connected with it; and Job had an interest in it, a right unto it, and a meetness for it; he bad knowledge of it, faith in it, and hope of enjoying it, and knew that after death he should live this life; see Job 19:26; and this is a gift of God through Christ, owing to his good pleasure, the fruit of his favour and loving kindness: though by "favour" may be meant something distinct from life; either the care of him in the womb, and the taking of him out from thence, which are sometimes observed as singular mercies and favours; see Ps 22:9; or the beauty and comeliness of his body, such as was on Moses, David, and others; see Prov 31:30; or rather it intends in general all the temporal blessings of life, food and raiment, every thing necessary for the comfort and support of life; and which are all mercies and favours, and what men are undeserving of; and especially spiritual blessings, or the blessings of grace; and the word here used is often used for grace and mercy, and may signify the several graces of the Spirit bestowed in regeneration, as faith, hope, love, &c. which are all the gifts of God, and the effects of his favour and good will; as also the blessings of, justifying, pardoning, and adopting grace; all which Job was favoured with, as well as with supplies of grace from time to time, and the fresh discoveries of the favour and loving kindness of God to him, which is better than life:
and thy visitation hath preserved my spirit; kept him alive, in a natural sense, while in the womb, as Jarchi, where he was in a wonderful manner nourished; and when he came out from thence, exposed to many difficulties and dangers, and during his helpless and infant state, and amidst a variety of troubles throughout the whole of his life hitherto; and which was owing to God's visitation of him in a way of mercy every morning; and which was no other than his providence or daily care of him, and concern for him; and so Mr. Broughton renders it "thy providence" (r), and so some others: likewise he preserved his soul or spirit in a spiritual sense, in Christ Jesus, in whose bands he put him; he hid his life in him, and bound it up in the bundle of life with him; he kept him by his power as in a garrison, and preserved him safe to his kingdom and glory; and this is to be ascribed to his visitation of him in a way of grace, through the redemption of Christ, and the effectual calling of the blessed Spirit, and the constant supplies of grace vouchsafed from time to time: the Targum is, "thy remembrance": for it is owing to God's remembrance of his people that he visits them, either in providence or grace; and when he visits them with his providence, or with his gracious presence and protection, it is plain he remembers them: now since God had favoured him with such blessings of nature, providence, and grace, he reasons with him about his present circumstances; that, after all this, surely he would not destroy him and cut him off; at least he knew not how well to reconcile past favours with such hard and severe usage as he thought he met with from him.
(q) "vitas", Montanus, Bolducius. (r) "providentia tua", Tigurine version, Munster, Michaelis.
John Wesley
10:12 Life - Thou didst not only give me a curious body, but also a reasonable soul: thou didst at first give me life, and then maintain it in me; both when I was in the womb (which is a marvellous work of God) and afterward when I was unable to do anything to preserve my own life. Favour - Thou didst not give mere life, but many other favours, such as nourishment by the breast, education, knowledge, and instruction. Visitation - The care of thy providence watching over me for my good, and visiting me in mercy. Preserved - My life, which is liable to manifold dangers, if God did not watch over us every day and moment. Thou hast hitherto done great things for me, given me life, and the blessings of life, and daily deliverances: and wilt thou now undo all that thou hast done? And shall I who have been such an eminent monument of thy mercy, now be a spectacle of thy vengeance.
Robert Jamieson, A. R. Fausset and David Brown
10:12 visitation--Thy watchful Providence.
spirit--breath.
10:1310:13: Զայս ամենայն ունի՛ս ՚ի քեզ. գիտեմ զի յամենայնի կարօղ ես, եւ ո՛չ ինչ տկարանայ քեզ[9168]։ [9168] Ոմանք. Զի ամենայնիւ կարող ես։
13 Եւ քանի այս բոլորն ունես դու՝ գիտեմ, որ ամէն բան կարող ես. քեզ համար չի լինի ոչ մի բան ուժից վեր:
13 Ասոնք սրտիդ մէջ պահեցիր։Գիտեմ թէ ասոնք միտքդ* են։
[109]Զայս ամենայն ունիս ի քեզ. գիտեմ զի յամենայնի կարօղ ես, եւ ոչ ինչ տկարանայ քեզ:

10:13: Զայս ամենայն ունի՛ս ՚ի քեզ. գիտեմ զի յամենայնի կարօղ ես, եւ ո՛չ ինչ տկարանայ քեզ[9168]։
[9168] Ոմանք. Զի ամենայնիւ կարող ես։
13 Եւ քանի այս բոլորն ունես դու՝ գիտեմ, որ ամէն բան կարող ես. քեզ համար չի լինի ոչ մի բան ուժից վեր:
13 Ասոնք սրտիդ մէջ պահեցիր։Գիտեմ թէ ասոնք միտքդ* են։
zohrab-1805▾ eastern-1994▾ western am▾
10:1310:13 Но и то скрывал Ты в сердце Своем, знаю, что это было у Тебя,
10:13 ταῦτα ουτος this; he ἔχων εχω have; hold ἐν εν in σεαυτῷ σεαυτου of yourself οἶδα οιδα aware ὅτι οτι since; that πάντα πας all; every δύνασαι δυναμαι able; can ἀδυνατεῖ αδυνατεω impossible δέ δε though; while σοι σοι you οὐθέν ουδεις no one; not one
10:13 וְ֭ ˈw וְ and אֵלֶּה ʔēllˌeh אֵלֶּה these צָפַ֣נְתָּ ṣāfˈantā צפן hide בִ vi בְּ in לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know כִּי־ kî- כִּי that זֹ֥את zˌōṯ זֹאת this עִמָּֽךְ׃ ʕimmˈāḵ עִם with
10:13. licet haec celes in corde tuo tamen scio quia universorum meminerisAlthough thou conceal these things in thy heart, yet I know that thou rememberest all things.
13. Yet these things thou didst hide in thine heart; I know that this is with thee:
10:13. Though you may conceal this in your heart, yet I know that you remember everything.
10:13. And these [things] hast thou hid in thine heart: I know that this [is] with thee.
And these [things] hast thou hid in thine heart: I know that this [is] with thee:

10:13 Но и то скрывал Ты в сердце Своем, знаю, что это было у Тебя,
10:13
ταῦτα ουτος this; he
ἔχων εχω have; hold
ἐν εν in
σεαυτῷ σεαυτου of yourself
οἶδα οιδα aware
ὅτι οτι since; that
πάντα πας all; every
δύνασαι δυναμαι able; can
ἀδυνατεῖ αδυνατεω impossible
δέ δε though; while
σοι σοι you
οὐθέν ουδεις no one; not one
10:13
וְ֭ ˈw וְ and
אֵלֶּה ʔēllˌeh אֵלֶּה these
צָפַ֣נְתָּ ṣāfˈantā צפן hide
בִ vi בְּ in
לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart
יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know
כִּי־ kî- כִּי that
זֹ֥את zˌōṯ זֹאת this
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
10:13. licet haec celes in corde tuo tamen scio quia universorum memineris
Although thou conceal these things in thy heart, yet I know that thou rememberest all things.
10:13. Though you may conceal this in your heart, yet I know that you remember everything.
10:13. And these [things] hast thou hid in thine heart: I know that this [is] with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Проявив в акте создания свою любовь к Иову, Бог одновременно с этим предопределил, постановил, как правило, не прощать ему даже самого малого греха (евр. "хата" в отличие от грехов великих, совершаемых "дерзновенною рукой" Чис XV:30). Как же примирить эти два взаимно исключающие друг друга начала: любовь и отсутствие всепрощения?
Adam Clarke: Commentary on the Bible - 1831
10:13: And these things hast thou hid in thine heart - Thou hast had many gracious purposes concerning me which thou hast not made known; but thy visitations and mercy are sufficient proofs of kindness towards me; though for purposes unknown to me thou hast sorely afflicted me, and continuest to treat me as an enemy.
Albert Barnes: Notes on the Bible - 1834
10:13: And these things hast thou hid in thine heart - This may either refer to the arrangements by which God had made him, or to the calamities which he had brought upon him. Most expositors suppose that the latter is intended. Such is the opinion of Rosenmuller, Good, Noyes, and Scott. According to this the idea is, that God had purposed in his heart to bring these calamities upon him. They were a part of his counsel and design. To hide in the heart, or to lay up in the heart, is a phrase expressive of a secret purpose. I see no reason to confine it, however, to the calamities which Job had experienced. It may refer to all the plans and doings of the Most High, to which Job had just referred. All his acts in the creation and preservation of man, were a part of his secret counsel, He had formed the plan in his heart, and was now executing it in the various dispensations of his providence.
I know that this is with thee - That all this is a part of thy purpose. It has its origin in thee, and is according to thy counsel. This is the language of piety, recognizing the great truth that all things are in accordance with the purposes of God, or that his plans embrace all events - a doctrine which Job most assuredly held.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: hid: Job 23:9; Ecc 8:6, Ecc 8:7; Isa 45:15; Rom 11:33
I know: Job 23:13; Deu 32:39; Isa 45:7, Isa 46:9-11; Lam 3:37; Eph 3:11
Job 10:14
Carl Friedrich Keil and Franz Delitzsch
10:13
13 And such Thou hast hidden in Thy heart,
I perceive that this was in Thy mind:
14 If I should sin, Thou wouldst take note of it,
And not acquit me of my iniquity.
15 If I should act wickedly, woe unto me!
And were I righteous, I should not lift up my head,
Being full of shame and conscious of my misery.
16 And were I to raise it, Thou wouldst hunt me as a lion,
And ever display on me Thy wondrous power,
17 Thou wouldst ever bring fresh witnesses against me,
And increase Thy wrath against me,
I should be compelled to withstand continuously advancing troops and a host.
This manifestation of divine goodness which Job has experienced from the earliest existence seems to him, as he compares his present lot of suffering with it, to have served as a veil to a hidden purpose of a totally opposite character. That purpose - to make this life, which has been so graciously called into existence and guarded thus far, the object of the severest and most condemning visitation - is now manifest. Both אלּה and זאת refer to what is to follow: עמּך זאת used of the thought conceived, the purpose cherished, as Job 23:14; Job 27:11. All that follows receives a future colouring from this principal clause, "This is what Thou hadst designed to do," which rules the strophe. Thus Job 10:14 is to be rendered: If I had sinned, Thou wouldst have kept me in remembrance, properly custodies me, which is here equivalent to custoditurus eras me. שׁמר, with the acc. of the person, according to Ps 130:3 (where it is followed by the acc. of the sin), is to be understood: to keep any one in remembrance, i.e., to mark him as sinful (Hirzel). This appears more appropriate than rigide observaturus eras me (Schlottm.). ושׁמרתני, according to Ges. 121, 4, might be taken for לי ושׁמרת (viz., חטּאתי); but this is unnecessary, and we have merely translated it thus for the sake of clearness. His infirmities must not be passed by unpunished; and if he should act wickedly (רשׁע, of malignant sin, in distinction from חטא), woe unto him (comp. οἰαί μοι, 1Cor 9:16). According to the construction referred to above, וצדקתי is praet. hypotheticum (Ges. 155, 4, a); and the conclusion follows without waw apodosis: If I had acted rightly, I should not have raised my head, being full of shame and conscious of my misery. The adjectives are not in apposition to ראשׁי (Bttcher), but describe the condition into which he would be brought, instead of being able (according to the ethical principle, Gen 4:7) to raise his head cheerfully. ראה constr. of ראה, as שׂבע or שׂבע. It is needless, with Pisc., Hirz., Bttch., and Ewald, to alter it to ראה, since ראה is verbal adjective like יפה, נכה, קשׁה. Moreover, וּראה cannot be imperative (Rosenm., De Wette); for although imperatives, joined by waw to sentences of a different construction, do occur (Ps 77:2; 2Kings 21:3), such an exclamation would destroy the connection and tone of the strophe in the present case.
Job 10:16
יגאה is hypothetical, like וצדקתי, but put in the future form, because referring to a voluntary act (Ewald, 357, b): and if it (the head) would (nevertheless) exalt itself (גאה, to raise proudly or in joyous self-consciousness), then (without waw apod., which is found in other passages, e.g., Job 22:28) Thou wouldst hunt me like a shachal (vid., Job 4:10), - Job likens God to the lion (as Hos 5:14; Hos 13:7), and himself to the prey which the lion pursues-Thou wouldst ever anew show Thyself wonderful at my expense (תּשׁב, voluntative form, followed by a future with which it is connected adverbially, Ges. 142, 3, b; תּתפּלּא, with in the last syllable, although not in pause, as Num 19:12; Ewald, 141, c.), i.e., wonderful in power, and inventive by ever new forms off suffering, by which I should be compelled to repent this haughtiness. The witnesses (עדים) that God continually brings forth afresh against him are his sufferings (vid., Job 16:8), which, while he is conscious of his innocence, declare him to be a sinner; for Job, like the friends, cannot think of suffering and sin otherwise than as connected one with the other: suffering is partly the result of sin, and partly it sets the mark of sin on the man who is no sinner. תּרב (fut. apoc. Hiph. Ges. 75, rem. 15) is also the voluntative form: Thou wouldst multiply, increase Thy malignity against me. עם, contra, as also in other passages with words denoting strife and war, Job 13:19; Job 23:6; Job 31:13; or where the context implies hostility, Ps 55:19; Ps 94:16. The last line is a clause by itself consisting of nouns. וצבא חליפות is considered by all modern expositors as hendiadys, as Mercier translates: impetor variis et sibi succedentibus malorum agminibus; and צבא is mostly taken collectively. Changes and hosts = hosts continuously dispersing themselves, and always coming on afresh to the attack. But is not this form of expression unnatural? By חליפות Job means the advancing troops, and by צבא the main body of the army, from which they are reinforced; the former stands first, because the thought figuratively expressed in תחדשׁ and תרב is continued (comp. Job 19:12): the enmity of God is manifested against him by ever fresh sufferings, which are added to the one chief affliction. Bttcher calls attention to the fact that all the lines from v. 14 end in , a rhythm formed by the inflection, which is also continued in v. 18. This repetition of the pronominal suffix gives intensity to the impression that these manifestations of the divine wrath have special reference to himself individually.
Geneva 1599
10:13 And these [things] hast thou hid in thine heart: I know (o) that this [is] with thee.
(o) Though I am not fully able to comprehend these things, yet I must confess that it is so.
John Gill
10:13 And these things thou hast hid in thine heart,.... Meaning, either the mercies and favours he had indulged him with; these he seemed to conceal and suppress the memory of, as if they had never been, by a different conduct and behaviour; or rather, these he had laid up in his mind and memory, and had full knowledge and remembrance of; though he dealt with him in the manner he did, he could not forget his former favours to him, which, when compared with his present dealings, were very unlike: or, it may be best to understand these things of his afflictions and troubles, which, notwithstanding his being the work of his hand so curiously formed, and notwithstanding all his temporal and spiritual mercies, he had in his heart purposed, and decreed in his mind, and laid up in his treasures, in order to be brought forth in due time, and to exercise him with; these were the things he had appointed for him, and many such things were with him, as it follows:
I know that this is with thee; either that he was not ignorant and forgetful of what he had done in a kind way; or rather, that he had this in his mind, and it was an eternal purpose of his to afflict him in the manner he had done: some connect these words with Job 10:14, as if the sense was, these are what thou hast hid in thine heart, and this is what I know is with thee, "if I sin", &c. (s).
(s) So Coceeius, Schmidt.
John Wesley
10:13 Hid - Both thy former favours and thy present frowns. Both are according to thy own will, and therefore undoubtedly consistent, however they seem. When God does what we cannot account for, we are bound to believe, there are good reasons for it hid in his heart. It is not with us, or in our reach to assign the cause; but I know this is with thee.
Robert Jamieson, A. R. Fausset and David Brown
10:13 is with thee--was Thy purpose. All God's dealings with Job in his creation, preservation, and present afflictions were part of His secret counsel (Ps 139:16; Acts 15:18; Eccles 3:11).
10:1410:14: Թէ եւ մեղանչեմ՝ պահե՛ս զիս. եւ յանօրէնութենէ անարատ ո՛չ արարեր զիս[9169]։ [9169] ՚Ի լուս՛՛. Պահեա՛ զիս։
14 Մեղանչեմ թէկուզ ես՝ կը պահես. չես պահել զերծ դու ինձ՝ մեղքերից:
14 Եթէ մեղք գործեմ, դուն զիս կը դիտես Ու իմ անօրէնութենէս անմեղ չես համարեր զիս։
Թէ եւ մեղանչեմ` պահես զիս, եւ յանօրէնութենէ անարատ ոչ արարեր զիս:

10:14: Թէ եւ մեղանչեմ՝ պահե՛ս զիս. եւ յանօրէնութենէ անարատ ո՛չ արարեր զիս[9169]։
[9169] ՚Ի լուս՛՛. Պահեա՛ զիս։
14 Մեղանչեմ թէկուզ ես՝ կը պահես. չես պահել զերծ դու ինձ՝ մեղքերից:
14 Եթէ մեղք գործեմ, դուն զիս կը դիտես Ու իմ անօրէնութենէս անմեղ չես համարեր զիս։
zohrab-1805▾ eastern-1994▾ western am▾
10:1410:14 что если я согрешу, Ты заметишь и не оставишь греха моего без наказания.
10:14 ἐάν εαν and if; unless τε τε both; and γὰρ γαρ for ἁμάρτω αμαρτανω sin φυλάσσεις φυλασσω guard; keep με με me ἀπὸ απο from; away δὲ δε though; while ἀνομίας ανομια lawlessness οὐκ ου not ἀθῷόν αθωος guiltless με με me πεποίηκας ποιεω do; make
10:14 אִם־ ʔim- אִם if חָטָ֥אתִי ḥāṭˌāṯî חטא miss וּ û וְ and שְׁמַרְתָּ֑נִי šᵊmartˈānî שׁמר keep וּ֝ ˈû וְ and מֵ mē מִן from עֲוֹנִ֗י ʕᵃwōnˈî עָוֹן sin לֹ֣א lˈō לֹא not תְנַקֵּֽנִי׃ ṯᵊnaqqˈēnî נקה be clean
10:14. si peccavi et ad horam pepercisti mihi cur ab iniquitate mea mundum me esse non paterisIf I have sinned, and thou hast spared me for an hour: why dost thou not suffer me to be clean from my iniquity?
14. If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.
10:14. If I have sinned, and you have spared me for an hour, why do you not endure me to be clean from my iniquity?
10:14. If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.
If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity:

10:14 что если я согрешу, Ты заметишь и не оставишь греха моего без наказания.
10:14
ἐάν εαν and if; unless
τε τε both; and
γὰρ γαρ for
ἁμάρτω αμαρτανω sin
φυλάσσεις φυλασσω guard; keep
με με me
ἀπὸ απο from; away
δὲ δε though; while
ἀνομίας ανομια lawlessness
οὐκ ου not
ἀθῷόν αθωος guiltless
με με me
πεποίηκας ποιεω do; make
10:14
אִם־ ʔim- אִם if
חָטָ֥אתִי ḥāṭˌāṯî חטא miss
וּ û וְ and
שְׁמַרְתָּ֑נִי šᵊmartˈānî שׁמר keep
וּ֝ ˈû וְ and
מֵ מִן from
עֲוֹנִ֗י ʕᵃwōnˈî עָוֹן sin
לֹ֣א lˈō לֹא not
תְנַקֵּֽנִי׃ ṯᵊnaqqˈēnî נקה be clean
10:14. si peccavi et ad horam pepercisti mihi cur ab iniquitate mea mundum me esse non pateris
If I have sinned, and thou hast spared me for an hour: why dost thou not suffer me to be clean from my iniquity?
10:14. If I have sinned, and you have spared me for an hour, why do you not endure me to be clean from my iniquity?
10:14. If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity. 15 If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou mine affliction; 16 For it increaseth. Thou huntest me as a fierce lion: and again thou showest thyself marvellous upon me. 17 Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war are against me. 18 Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me! 19 I should have been as though I had not been; I should have been carried from the womb to the grave. 20 Are not my days few? cease then, and let me alone, that I may take comfort a little, 21 Before I go whence I shall not return, even to the land of darkness and the shadow of death; 22 A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.
Here we have,
I. Job's passionate complaints. On this harsh and unpleasant string he harps much, in which, though he cannot be justified, he may be excused. He complained not for nothing, as the murmuring Israelites, but had cause to complain. If we think it looks ill in him, let it be a warning to us to keep our temper better.
1. He complains of the strictness of God's judgment and the rigour of his proceedings against him, and is ready to call it summum jus--justice bordering on severity. That he took all advantages against him: "If I sin, then thou markest me, v. 14. (1.) If I do but take one false step, misplace a word, or cast a look awry, I shall be sure to hear of it. Conscience, thy deputy, will be sure to upbraid me with it, and to tell me that this gripe, this twitch of pain, is to punish me for that." If God should thus mark iniquities, we should be undone; but we must acknowledge the contrary, that, though we sin, God does not deal in extremity with us. (2.) That he prosecuted those advantages to the utmost: Thou wilt not acquit me from my iniquity. While his troubles he could not take the comfort of his pardon, nor hear that voice of joy and gladness; so hard is it to see love in God's heart when we see frowns in his face and a rod in his hand. (3.) That, whatever was his character, his case at present was very uncomfortable, v. 15. [1.] If he be wicked, he is certainly undone in the other world: If I be wicked, woe to me. Note, A sinful state is a woeful state. This we should each of us believe, as Job here, with application to ourselves: "If I be wicked, though prosperous and living in pleasure, yet woe to me." Some especially have reason to dread double woes if they be wicked. "I that have knowledge, that have made a great profession of religion, that have been so often under strong convictions, and have made so many fair promises--I that was born of such good parents, blessed with a good education, that have lived in good families, and long enjoyed the means of grace--if I be wicked, woe, and a thousand woes, to me." [2.] If he be righteous, yet he dares not lift up his head, dares not answer as before, ch. ix. 15. He is so oppressed and overwhelmed with his troubles that he cannot look up with any comfort or confidence. Without were fightings, within were fears; so that, between both, he was full of confusion, not only confusion of face for the disgrace he was brought down to and the censures of his friends, but confusion of spirit; his mind was in a constant hurry, and he was almost distracted, Ps. lxxxviii. 15.
2. He complains of the severity of the execution. God (he thought) did not only punish him for every failure, but punish him in a high degree, v. 16, 17. His affliction was, (1.) Grievous, very grievous, marvellous, exceedingly marvellous. God hunted him as a lion, as a fierce lion hunts and runs down his prey. God was not only strange to him, but showed himself marvellous upon him, by bringing him into uncommon troubles and so making him prodigy, a wonder unto many. All wondered that God would inflict and that Job could bear so much. That which made his afflictions most grievous was that he felt God's indignation in them; it was this that made them taste so bitter and lie so heavy. They were God's witnesses against him, tokens of his displeasure; this made the sores of his body wounds in his spirit. (2.) It was growing, still growing worse and worse. This he insists much upon; when he hoped the tide would turn, and begin to ebb, still it flowed higher and higher. His affliction increased, and God's indignation in the affliction. He found himself no better, no way better. These witnesses were renewed against him, that, if one did not reach to convict him, another might. Changes and war were against him. If there was any change with him, it was not for the better; still he was kept in a state of war. As long as we are here in this world we must expect that the clouds will return after the rain, and perhaps the sorest and sharpest trials may be reserved for the last. God was at war with him, and it was a great change. He did not use to be so, which aggravated the trouble and made it truly marvellous. God usually shows himself kind to his people; if at any time he shows himself otherwise, it is his strange work, his strange act, and he does in it show himself marvellous.
3. He complains of his life, and that ever he was born to all this trouble and misery (v. 18, 19): "If this was designed for my lot, why was I brought out of the womb, and not smothered there, or stifled in the birth?" This was the language of his passion, and it was a relapse into the same sin he fell into before. He had just now called life a favour (v. 12), yet now he calls it a burden, and quarrels with God for giving it, or rather laying it upon him. Mr. Caryl gives this a good turn in favour of Job. "We may charitably suppose," says he, "that what troubled Job was that he was in a condition of life which (as he conceived) hindered the main end of his life, which was the glorifying of God. His harp was hung on the willow-trees, and he was quite out of tune for praising God. Nay, he feared lest his troubles should reflect dishonour upon God and give occasion to his enemies to blaspheme; and therefore he wishes, O that I had given up the ghost! A godly man reckons that he lives to no purpose if he do not live to the praise and glory of God." If that was his meaning, it was grounded on a mistake; for we may glorify the Lord in the fires. But this use we may make of it, not to be over-fond of life, since the case has been such sometimes, even with wise and good men, that they have complained of it. Why should we dread giving up the ghost, or covet to be seen of men, since the time may come when we may be ready to wish we had given up the ghost and no eye had seen us? Why should we inordinately lament the death of our children in their infancy, that are as if they had not been, and are carried from the womb to the grave, when perhaps we ourselves may sometimes wish it had been our own lot?
II. Job's humble requests. He prays, 1. That God would see his affliction (v. 15), take cognizance of his case, and take it into his compassionate consideration. Thus David prays (Ps. xxv. 18), Look upon my affliction and my pain. Thus we should, in our troubles, refer ourselves to God, and may comfort ourselves with this, that he knows our souls in adversity. 2. That God would grant him some ease. If he could not prevail for the removal of his trouble, yet might he not have some intermission? "Lord, let me not be always upon the rack, always in extremity: O let me alone, that I may take comfort a little! v. 20. Grant me some respite, some breathing-time, some little enjoyment of myself." This he would reckon a great favour. Those that are not duly thankful for constant ease should think how welcome one hour's ease would be if they were in constant pain. Two things he pleads:-- (1.) That life and its light were very short: "Are not my days few? v. 20. Yes, certainly they are, very few. Lord, let them not be all miserable, all in the extremity of misery. I have but a little time to live; let me have some comfort of life while it does last." This plea fastens on the goodness of God's nature, the consideration of which is very comfortable to an afflicted spirit. And, if we would use this as a plea with God for mercy ("Are not my days few? Lord, pity me"), we should use it as a plea with ourselves, to quicken us to duty: "Are not my days few? Then it concerns me to redeem time, to improve opportunities, what my hand finds to do to do it with all my might, that I may be ready for the days of eternity, which shall be many." (2.) That death and its darkness were very near and would be very long (v. 21, 22): "Lord, give me some ease before I die," that is, "lest I die of my pain." Thus David pleads (Ps. xiii. 3), "Lest I sleep the sleep of death, and then it will be too late to expect relief; for wilt thou show wonders to the dead?" Ps. lxxxviii. 10. "Let me have a little comfort before I die, that I may take leave of this world calmly, and not in such confusion as I am now in." Thus earnest should we be for grace, and thus we should plead, "Lord, renew me in the inward man; Lord, sanctify me before I die, for otherwise it will never be done." See how he speaks here of the state of the dead. [1.] It is a fixed state, whence we shall not return ever again to live such a life as we now live, ch. vii. 10. At death we must bid a final farewell to this world. The body must then be laid where it will lie long, and the soul adjudged to that state in which it must be for ever. That had need be well done which is to be done but once, and done for eternity. [2.] It is a very melancholy state; so it appears to us. Holy souls, at death, remove to a land of light, where there is no death; but their bodies they leave to a land of darkness and the shadow of death. He heaps up expressions here of the same import to show that he has as dreadful apprehensions of death and the grave as other men naturally have, so that it was only the extreme misery he was in that made him wish for it. Come and let us look a little into the grave, and we shall find, First, That there is no order there: it is without any order, perpetual night, and no succession of day. All there lie on the same level, and there is no distinction between prince and peasant, but the servant is there free from his master, ch. iii. 19. No order is observed in bringing people to the grave, not the eldest first, not the richest, not the poorest, and yet every one in his own order, the order appointed by the God of life. Secondly, That there is no light there. In the grave there is thick darkness, darkness that cannot be felt indeed, yet cannot but be feared by those that enjoy the light of life. In the grave there is no knowledge, no comfort, no joy, no praising God, no working out our salvation, and therefore no light. Job was so much ashamed that others should see his sores, and so much afraid to see them himself, that the darkness of the grave, which would hide them and huddle them up, would upon that account be welcome to him. Darkness comes upon us; and therefore let us walk and work while we have the light with us. The grave being a land of darkness, it is well we are carried thither with our eyes closed, and then it is all one. The grave is a land of darkness to man; our friends that have gone thither we reckon removed into darkness, Ps. lxxxviii. 18. But that it is not so to God will appear by this, that the dust of the bodies of the saints, though scattered, though mingled with other dust, will none of it be lost, for God's eye is upon every grain of it and it shall be forth-coming in the great day.
Adam Clarke: Commentary on the Bible - 1831
10:14: If I sin - From thee nothing can be hidden; if I sin, thou takest account of the transgression, and canst not hold me for innocent when thou knowest I am guilty.
Albert Barnes: Notes on the Bible - 1834
10:14: If I sin - The object of this verse and the following is, evidently, to say that he was wholly perplexed. He did not know how to act. He could not understand the reason of the divine dealings, and he was wholly unable to explain them, and hence, he did not know how to act in a proper manner. It is expressive of a state of mind where the individual wishes to think and feel right, but where he finds so much to perplex him, that he does not know what to do. Job was sure that his friends were not right in the position which they maintained - that he was a sinner of enormous character, and that his sufferings were proof of this, and yet he did not know how to answer their arguments. He desired to have confidence in God, and yet he knew not how to reconcile his dealings with his sense of right. He felt that he was a friend of God, and he did not know why he should visit one who had this consciousness in this distressing and painful manner. His mind was perplexed, vacillating, embarrassed, and he did not know what to do or say. The truth in this whole argument was, that he was more often right than his friends, but that he, in common with them, had embraced some principles which he was compelled to admit to be true, or which he could not demonstrate to be false, which gave them greatly the advantage in the argument, and which they pressed upon him now with overwhelming force.
Then thou markest me - Dost carefully observe every fault. Why he did this, Job could not see. The same difficulty he expressed in -19; see the notes at that place.
And wilt not acquit me - Wilt not pardon me. Job did not understand why God would not do this. It was exceedingly perplexing to him that God held him to be guilty, and would not pardon him if he had sinned. The same perplexity he expressed in ; see the note at that verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: then: Job 13:26, Job 13:27, Job 14:16; Psa 130:3, Psa 139:1
thou wilt: Job 7:21; Exo 34:7; Num 14:18
Job 10:15
John Gill
10:14 If I sin, then thou markest me,.... Or "observest me" (t); that is, he took notice of his sins, strictly inquired into them and all the circumstances of them, watched the motions and progress of them, and carefully laid them up, in order to bring them out against him another day, and afflict or punish him for them; or he set a watch about him, "kept him in" (u), and enclosed him on every side with affliction, as if he was in a watch or prison, as Gersom; or, "wilt thou keep me" (w)? that is, in such close confinement: Gussetius (x) renders it, "if I have offered a sacrifice for sin", as the word is sometimes used; signifying, that though he should, as no doubt he did, offer sacrifice for himself, as it is certain he did for his children, yet even that was not regarded by the Lord; he still marked and observed him and his sins, and would not forgive him, or absolve him from his sins, as follows; see Job 7:12,
and thou wilt not acquit me from mine iniquity; clear him of it, and discharge him from it; pronounce him innocent, or pardon him; but, on the contrary, hold him guilty, and deal with him as such in a rigorous way; or wilt not "cleanse" or purify me, as the Targum and others (y), but let me continue, or treat me as an impure person, not fit for communion or converse.
(t) "observasti me", Beza, Mercerus; "tum observas me", Schmidt. (u) "Custodisti me", Drusius. (w) "Custodies me", Vatablus. (x) Ebr. Comment. p. 923. (y) "mundabis", Mercerus; "mundes", Pagninus, Montanus, Bolducius; "purges me", Junius & Tremellius.
John Wesley
10:14 Markest - If I am a wicked man, I cannot hide it from thee; and thou wilt punish me for it.
Robert Jamieson, A. R. Fausset and David Brown
10:14 Job is perplexed because God "marks" every sin of his with such ceaseless rigor. Whether "wicked" (godless and a hypocrite) or "righteous" (comparatively sincere), God condemns and punishes alike.
10:1510:15: Եթէ ամպարշտեցայց՝ վա՛յ է ինձ. եւ եթէ արդարացայց՝ ո՛չ կարեմ հայել ՚ի վեր, զի լի՛ եմ անարգանօք։
15 Ամբարիշտ թէ եղայ՝ օ՜, վա՜յ ինձ. արդար էլ թէ լինեմ՝ չեմ կարող հայեացքս բարձրացնել, զի մէջս անարգանք կայ լեցուն:
15 Եթէ ամբարշտութիւն ընեմ, վա՜յ է ինծի Ու արդար ալ ըլլամ, գլուխս չեմ կրնար վերցնել. Անարգանքով լեցուած եմ։Հիմա իմ թշուառութեանս նայէ
Եթէ ամպարշտեցայց` վա՜յ է ինձ, եւ եթէ արդարացայց` ոչ կարեմ հայել ի վեր, զի լի եմ [110]անարգանօք:

10:15: Եթէ ամպարշտեցայց՝ վա՛յ է ինձ. եւ եթէ արդարացայց՝ ո՛չ կարեմ հայել ՚ի վեր, զի լի՛ եմ անարգանօք։
15 Ամբարիշտ թէ եղայ՝ օ՜, վա՜յ ինձ. արդար էլ թէ լինեմ՝ չեմ կարող հայեացքս բարձրացնել, զի մէջս անարգանք կայ լեցուն:
15 Եթէ ամբարշտութիւն ընեմ, վա՜յ է ինծի Ու արդար ալ ըլլամ, գլուխս չեմ կրնար վերցնել. Անարգանքով լեցուած եմ։Հիմա իմ թշուառութեանս նայէ
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10:1510:15 Если я виновен, горе мне! если и прав, то не осмелюсь поднять головы моей. Я пресыщен унижением; взгляни на бедствие мое:
10:15 ἐάν εαν and if; unless τε τε both; and γὰρ γαρ for ἀσεβὴς ασεβης irreverent ὦ ειμι be οἴμμοι οιμμοι and if; unless τε τε both; and ὦ ειμι be δίκαιος δικαιος right; just οὐ ου not δύναμαι δυναμαι able; can ἀνακύψαι ανακυπτω straighten up πλήρης πληρης full γὰρ γαρ for ἀτιμίας ατιμια dishonor εἰμί ειμι be
10:15 אִם־ ʔim- אִם if רָשַׁ֡עְתִּי rāšˈaʕtî רשׁע be guilty אַלְלַ֬י ʔallˈay אַלְלַי alas לִ֗י lˈî לְ to וְ֭ ˈw וְ and צָדַקְתִּי ṣāḏaqtˌî צדק be just לֹא־ lō- לֹא not אֶשָּׂ֣א ʔeśśˈā נשׂא lift רֹאשִׁ֑י rōšˈî רֹאשׁ head שְׂבַ֥ע śᵊvˌaʕ שָׂבֵעַ sated קָ֝לֹ֗ון ˈqālˈôn קָלֹון dishonour וּ û וְ and רְאֵ֥ה rᵊʔˌē ראה see עָנְיִֽי׃ ʕonyˈî עֳנִי poverty
10:15. et si impius fuero vae mihi est et si iustus non levabo caput saturatus adflictione et miseriaAnd if I be wicked, woe unto me: and if just, I shall not lift up my head, being filled with affliction and misery.
15. If I be wicked, woe unto me; and if I be righteous, yet shall I not lift up my head; being filled with ignominy and looking upon mine affliction.
10:15. And if I should be impious, woe to me, and if I should be just, I will not lift up my head, being drenched with affliction and misery.
10:15. If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not lift up my head. [I am] full of confusion; therefore see thou mine affliction;
If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not lift up my head. [I am] full of confusion; therefore see thou mine affliction:

10:15 Если я виновен, горе мне! если и прав, то не осмелюсь поднять головы моей. Я пресыщен унижением; взгляни на бедствие мое:
10:15
ἐάν εαν and if; unless
τε τε both; and
γὰρ γαρ for
ἀσεβὴς ασεβης irreverent
ειμι be
οἴμμοι οιμμοι and if; unless
τε τε both; and
ειμι be
δίκαιος δικαιος right; just
οὐ ου not
δύναμαι δυναμαι able; can
ἀνακύψαι ανακυπτω straighten up
πλήρης πληρης full
γὰρ γαρ for
ἀτιμίας ατιμια dishonor
εἰμί ειμι be
10:15
אִם־ ʔim- אִם if
רָשַׁ֡עְתִּי rāšˈaʕtî רשׁע be guilty
אַלְלַ֬י ʔallˈay אַלְלַי alas
לִ֗י lˈî לְ to
וְ֭ ˈw וְ and
צָדַקְתִּי ṣāḏaqtˌî צדק be just
לֹא־ lō- לֹא not
אֶשָּׂ֣א ʔeśśˈā נשׂא lift
רֹאשִׁ֑י rōšˈî רֹאשׁ head
שְׂבַ֥ע śᵊvˌaʕ שָׂבֵעַ sated
קָ֝לֹ֗ון ˈqālˈôn קָלֹון dishonour
וּ û וְ and
רְאֵ֥ה rᵊʔˌē ראה see
עָנְיִֽי׃ ʕonyˈî עֳנִי poverty
10:15. et si impius fuero vae mihi est et si iustus non levabo caput saturatus adflictione et miseria
And if I be wicked, woe unto me: and if just, I shall not lift up my head, being filled with affliction and misery.
10:15. And if I should be impious, woe to me, and if I should be just, I will not lift up my head, being drenched with affliction and misery.
10:15. If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not lift up my head. [I am] full of confusion; therefore see thou mine affliction;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17. При подобном отношении Бога к Иову положение последнего оказывается в полном смысле безвыходным. Если он виновен, то ему нет оснований ждать милости и прощения; если прав, то нет данных "поднять головы своей" (ст. 15), т. е. ободриться. Последнее невозможно потому, что в очах Божьих Иов не перестает быть грешником, заслуживающим наказания. Показателем такого отношения к нему Господа является все более и более усиливающаяся болезнь, она - свидетель его виновности (XVI:8), за которую Бог преследует Иова, как лев свою добычу (Ис XXXVIII:13; Ос V:14; XIII:7), в нанесении страданий проявляет Свое всемогущество.
Adam Clarke: Commentary on the Bible - 1831
10:15: If I be wicked - I must meet with that punishment that is due to the workers of iniquity.
If I be righteous - I am only in the state which my duty to my Creator requires me to be in; and I cannot therefore suppose that on this account I can deserve any thing by way of favor from the justice of my Maker.
I am full of confusion - I am confounded at my state and circumstances. I know that thou art merciful, and dost not afflict willingly the children of men; I know I have not wickedly departed from thee; and yet I am treated by thee as if I were an apostate from every good. I am therefore full of confusion. See thou to my affliction; and bring me out of it in such a way as shall at once prove my innocence, the righteousness of thy ways, and the mercy of thy nature.
Albert Barnes: Notes on the Bible - 1834
10:15: If I be wicked, woe unto me - The meaning of this in this connection is, "I am full of perplexity and sorrow. Whether I am wicked or righteous, I find no comfort. Whatever is my character, my efforts to be happy are unavailing, and my mind is full of anguish. Woe follows if I have been guilty of sin; and if I am not a sinful man, I am equally incapable of enjoyment. In every way I am doomed to wretchedness." And if I be righteous, yet will I not lift up my head. That is, with confidence and cheerfulness. The meaning is, that though he was conscious that he was not a hypocrite, yet he did not know what to do. God treated him as if he were wicked, and his friends regarded him as such, and he was overwhelmed with the perplexities of his situation. He could not lift up his head with confidence, though he was certain that he was not a sinner in the sense in which they charged him with being such; and yet since he was treated by God in a manner so similar to the mode in which the wicked are treated, he felt ashamed and confounded. Who has not felt the same thing? Who has not experienced a sense of shame and mortification at being sick, - a proof of guilt, and an expression of the hatred of God against sin? Who has not felt humbled that he must die, as the most vile of the race must die, and that his body must become the "prey of corruption" and "the banquet of worms," as a demonstration of guilt? Such humiliation Job experienced. He was treated as if he were the vilest of sinners. He endured from God sufferings such as they endure. He was so regarded by his friends. He felt humbled and mortified that he was brought into this situation, and was ashamed that he could not meet the arguments of his friends.
I am full of confusion - Shame, ignominy, distress, and perplexity. On every side there was embarrassment, and he knew not what to do. His friends regarded him as vile, and he could not but admit that he was so treated by God.
Therefore see thou mine affliction - The word rendered here "see" (ראה râ'â h) in the imperative, Rosenmuller, Gesenius, and others suppose should be regarded as in the infinitive absolute, the finite verb being understood; "seeing I see my affliction," that is, I certainly see it. So the Chaldee and the Syriac render it, and this agrees better with the connection of the passage. "I see the depth of my affliction. I cannot hide it from myself. I see, and must admit, that God treats me as if I were a sinner, and I am greatly perplexed and embarrassed by that fact. My mind is in confusion, and I know not what to say."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: If I be wicked: Job 10:7, Job 9:29, Job 27:7; Psa 9:17; Isa 3:11, Isa 6:5; Mal 3:18; Rom 2:8, Rom 2:9
righteous: Job 9:12, Job 9:15, Job 9:20, Job 9:21; Isa 64:5, Isa 64:6; Luk 17:10
I am full: Job 21:6, Job 23:15
see: Exo 3:7; Psa 25:18, Psa 119:153; Lam 1:20, Lam 5:1-22
Job 10:16
Geneva 1599
10:15 If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not (p) lift up my head. [I am] full of confusion; therefore see thou mine affliction;
(p) I will always walk in fear and humility, knowing that no one is just before you.
John Gill
10:15 If I be wicked, woe is me,.... In this world, and to all eternity; afflictions will abide me here, and everlasting wrath hereafter: these are the woes that belong to a wicked man; that is, a profane and abandoned sinner, that lives in sin, and gives up himself to all manner of wickedness; the Targum is,"destruction to me from the great judgment;''utter ruin is my portion, as it is of all wicked and unrighteous persons, Is 3:11,
and if I be righteous, yet will I not lift up my head; live a holy life and conversation, be righteous in the sight of men, and behave so as not to know anything by himself, nor to be conscious of living in any known sin; yet he could not take any comfort from it, or have any pleasure in it, or speak peace to himself on account of it, or glory in it and make his boast of it; or lift up his head before God with boldness and confidence, who is so pure and holy, and his eyes so quick in discerning the sins of men: a good man derives his peace and comfort, not from his own righteousness, but from the righteousness of Christ, and puts his confidence in that only; he blushes, and is ashamed of his own; and cannot, nay, "dare not lift up his head", as Mr. Broughton, the Tigurine version, and others render it, through shame, being sensible that nothing of his own can stand before an holy God, or give him joy, peace, and pleasure there; the Targum adds, "before the ungodly"; but this a man may do before men, when he cannot before God:
I am full of confusion; being in such a dilemma; let him be what he would, he was sure to have affliction, sorrow, and distress, so that he knew not what to say or do; or "reproach" (z), which he was loaded with by his friends, and was occasioned by his afflictions, they judging from thence that he was a wicked man, and justly punished for his sins; the word used signifies a burning heat, such as a than feels in his breast, and which flushes in his face, when he is filled with anger or with shame:
therefore see thou mine affliction; not with his eye of omniscience, that he knew he did, but with an eye of pity and compassion, and deliver him from it; or, "I am full with seeing mine affliction", as Jarchi; or, "I am one that sees affliction" (a); that has an experience of it; sees it all around me, and nothing else, Lam 3:1; am a "spectator" (b) of it, as some render it; but not a mere spectator, but one that has a sensible feeling of it: some take this and the former clause both to be an address to God, and render them, "be satisfied with confusion, and behold my affliction", as Broughton and others (c); let the present calamity and confusion I am in be sufficient; let no more be laid upon me; be content with what has been done, and pity me, and do not lay thine hand heavier upon me, and add to my afflictions, as he thought he did, by what follows.
(z) "contumeliis", Tigurine version; "ignominia", Pagninus, Montanus, Beza, Vatablus, Mercerus, Piscator, Michaelis. (a) "et videns afflictionem", Beza, Vatablus, Mercerus, Piscator. (b) "Et spectator adflictionis meae", Schultens. (c) "Satiare ignominia", Junius & Tremellius.
John Wesley
10:15 Wicked - An hypocrite, as my friends esteem me. Righteous - An upright man; so whether good or bad, all comes to one. Yet - Yet I have no comfort, or hopes of any good. Confusion - I am confounded within myself, not knowing what to say or do. Let my extremity move thee to pity, and help me.
Robert Jamieson, A. R. Fausset and David Brown
10:15 lift up my head--in conscious innocence (Ps 3:3).
see thou--rather, "and seeing I see (I too well see) mine affliction," (which seems to prove me guilty) [UMBREIT].
10:1610:16: Որսացեա՛լ եմ իբրեւ զառեւծ ՚ի սպանումն։ Դարձեալ կրկնեալ չարաչա՛ր սատակես զիս.
16 Որսուած եմ իբր առիւծ, որին պիտ սպանեն: Ինձ դարձեալ չարաչար ջնջում ես,
16 Որ աւելնալու վրայ է*։Առիւծի պէս զիս կ’որսաս Եւ միշտ իմ վրաս յաղթող* կ’ըլլաս
Որսացեալ եմ իբրեւ զառեւծ ի սպանումն. դարձեալ կրկնեալ չարաչար սատակես զիս:

10:16: Որսացեա՛լ եմ իբրեւ զառեւծ ՚ի սպանումն։ Դարձեալ կրկնեալ չարաչա՛ր սատակես զիս.
16 Որսուած եմ իբր առիւծ, որին պիտ սպանեն: Ինձ դարձեալ չարաչար ջնջում ես,
16 Որ աւելնալու վրայ է*։Առիւծի պէս զիս կ’որսաս Եւ միշտ իմ վրաս յաղթող* կ’ըլլաս
zohrab-1805▾ eastern-1994▾ western am▾
10:1610:16 оно увеличивается. Ты гонишься за мною, как лев, и снова нападаешь на меня и чудным являешься во мне.
10:16 ἀγρεύομαι αγρευω catch γὰρ γαρ for ὥσπερ ωσπερ just as λέων λεων lion εἰς εις into; for σφαγήν σφαγη slaughter πάλιν παλιν again δὲ δε though; while μεταβαλὼν μεταβαλλω reverse δεινῶς δεινως terribly με με me ὀλέκεις ολεκω ruin; destroy
10:16 וְ֭ ˈw וְ and יִגְאֶה yiḡʔˌeh גאה be high כַּ ka כְּ as † הַ the שַּׁ֣חַל ššˈaḥal שַׁחַל young lion תְּצוּדֵ֑נִי tᵊṣûḏˈēnî צוד hunt וְ֝ ˈw וְ and תָשֹׁ֗ב ṯāšˈōv שׁוב return תִּתְפַּלָּא־ tiṯpallā- פלא be miraculous בִֽי׃ vˈî בְּ in
10:16. et propter superbiam quasi leaenam capies me reversusque mirabiliter me cruciasAnd for pride thou wilt take me as a lioness, and returning, thou tormentest me wonderfully.
16. And if exalt itself, thou huntest me as a lion: and again thou shewest thyself marvelous upon me.
10:16. And because of pride, you will seize me like a lioness, and having returned, you torment me to an extraordinary degree.
10:16. For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me.
For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me:

10:16 оно увеличивается. Ты гонишься за мною, как лев, и снова нападаешь на меня и чудным являешься во мне.
10:16
ἀγρεύομαι αγρευω catch
γὰρ γαρ for
ὥσπερ ωσπερ just as
λέων λεων lion
εἰς εις into; for
σφαγήν σφαγη slaughter
πάλιν παλιν again
δὲ δε though; while
μεταβαλὼν μεταβαλλω reverse
δεινῶς δεινως terribly
με με me
ὀλέκεις ολεκω ruin; destroy
10:16
וְ֭ ˈw וְ and
יִגְאֶה yiḡʔˌeh גאה be high
כַּ ka כְּ as
הַ the
שַּׁ֣חַל ššˈaḥal שַׁחַל young lion
תְּצוּדֵ֑נִי tᵊṣûḏˈēnî צוד hunt
וְ֝ ˈw וְ and
תָשֹׁ֗ב ṯāšˈōv שׁוב return
תִּתְפַּלָּא־ tiṯpallā- פלא be miraculous
בִֽי׃ vˈî בְּ in
10:16. et propter superbiam quasi leaenam capies me reversusque mirabiliter me crucias
And for pride thou wilt take me as a lioness, and returning, thou tormentest me wonderfully.
10:16. And because of pride, you will seize me like a lioness, and having returned, you torment me to an extraordinary degree.
10:16. For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:16: For it increaseth - Probably this refers to the affliction mentioned above, which is increased in proportion to its duration. Every day made his escape from such a load of evils less and less probable.
Thou huntest me as a fierce lion - As the hunters attack the king of beasts in the forest, so my friends attack me. They assail me on every side.
Thou showest thyself marvelous - Thy designs, thy ways, thy works, are all incomprehensible to me; thou dost both confound and overpower me. Mr. Good translates thus: -
"For uprousing as a ravenous lion dost thou spring upon me.
And again thou showest over me thy vast power."
Albert Barnes: Notes on the Bible - 1834
10:16: For it increaseth - Our translators understand this as meaning that the calamities of Job, so far from becoming less, were constantly increasing, and thus augmenting his perplexity and embarrassment. But a somewhat different explanation is given to it by many interpreters. The word rendered "increaseth" (גאה gâ'â h) means properly, to lift up, to lift up oneself, to rise; and Gesenius supposes that it refers here to "the head," and that the meaning is, "if it lift up itself (sc. my head), thou huntest me as a lion." It cannot be denied that the notion of pride, elation, haughtiness, is usually connected with the use of the word, but it is not necessary here to depart from the common interpretation, meaning that the increase of his affliction greatly augmented his perplexity. Jerome, however, readers it, "and on account of pride, thou dost seize me as a lioness." The idea is, "my affliction, as it were, exalts itself, or, becomes more and more prominent." This is a better interpretation than to refer it to the raising up of his head.
Thou huntest me as a fierce lion - On the meaning of the word here rendered "fierce lion" שׁחל shachal, see the notes at . The sense here is, that God hunted or followed him as a fierce lion pursued his prey.
And again thou showest thyself marvelous - Or rather, "thou turnest, and art wonderful toward me." The meaning is, that he did not at once spring upon his prey and then leave it, but he came back as if it had not been put to death when first seized, as if a lion should come back and torture his victim again. The meaning of the phrase "shewest thyself marvelous" is, that the dealings of God toward him were wonderful. They were wholly incomprehensible. He had no means of finding out the reasons of his doings. On the word used here, compare the notes at Isa 9:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: Thou huntest: Isa 38:13; Lam 3:10; Hos 13:7, Hos 13:8; Amo 3:8
marvellous: Num 16:29, Num 16:30; Deu 28:59
Job 10:17
Geneva 1599
10:16 For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself (q) marvellous upon me.
(q) Job being sore assaulted in this battle between the flesh and the spirit, breaks out into these affections, wishing rather for short days than long pain.
John Gill
10:16 For it increaseth,.... That is, the affliction increaseth; which is a reason why pity should be shown him, seeing his troubles instead of abating were growing upon him; he had as much, or more, than he could well bear, and yet more was added to it; so that he was an object of compassion: or, "it lifteth itself up" (c); these proud waves of affliction rise, swell, and lift themselves on high, and threaten to overwhelm and utterly destroy; some render it as a "wish, oh, that it increased" (d); that it would come to its height, and quickly and at once put an end to this miserable life of mine: Job's affliction was a lingering one, it proceeded slowly; he wished it would make more haste, and become stronger, and soon dispatch him; see Job 6:9;
thou huntest me as a fierce lion; as the ramping shakal, as Mr. Broughton; the lion rampant, that is hungry, fierce, and ravenous, that pursues its prey with great eagerness, and never leaves till it comes up to it, when it seizes and devours it at once; or it, the affliction, hunteth me, pursues me closely, and will not leave, but threatens destruction to me; or rather, thou, that is God, who is often in Scripture compared to a lion, particularly when afflicting, or about to afflict the sons of men; see Is 38:13; some (e) interpret the words, as if Job was compared to a lion hunted by men, at which darts were cast, for which nets were prepared, and pits were dug: according to this sense Job was dealt with as if, in the time of his prosperity, he had been like a fierce and cruel lion, preying upon and oppressing others; now the Lord was taking methods with him, both to restrain him from hurting others, and to chastise him for what he had done to them: but it would be much better to consider this in a light more agreeable to Job's character as a good man, a righteous one, who is as bold as a lion, and fears nothing, Prov 28:1; and such an one was Job; and in his prosperity lifted up his head and walked boldly, and consequently not fearing the frowns of men, nor the malice of Satan; but now this lion was hunted by the Lord himself, and compassed with his net, Job 19:6; and to this sense is the version of Schultens, connecting the words with the preceding clause, "him therefore, who walked high as a lion, thou humblest"; he who before carried his head high, being afraid of none, is now hunted down, and lies low enough, prostrate and distressed:
and again thou showest thyself marvellous upon me; or, "thou returnest (f) and showest", &c. after he had afflicted him in one way, he returned and afflicted him in another; and he not only repeated his afflictions, but devised new ways of afflicting him, uncommon ones, such as raised admiration in all beholders, as things rare and uncommon do: Job's afflictions were surprising ones; to be stripped at once of his substance, servants, children, and health; and it might be more wonderful to some, that God, so gracious and merciful as he is, should afflict in such a severe and rigorous manner; and especially that he should afflict so good a man, one so just and upright as Job was, in such a way: and it was even marvellous to Job himself, who was at a loss to account for it, not being conscious to himself of any gross enormity he had committed, or of a sinful course of life, or of anyone sin he had indulged to, wherefore God should come forth "against" (g) him as an enemy, in so terrible a manner: so some render the particle.
(c) "attollit sese", Junius & Tremellius, Piscator; so Mercerus. (d) So Pagninus, Montanus, Vatablus, Bolducius. (e) So Jarchi and Nachmanides; to which sense the Septuagint and Vulgate Latin versions incline. (f) "et reverteris", Pagninus, Montanus, Bolducius, Vatablus, Mercerus; so Beza. (g) "adversum me", Beza; "contra me", Vatablus, Junius & Tremellius.
John Wesley
10:16 Lion - Which hunteth after his prey with great eagerness, and when he overtakes it, falls upon it with great fury. Returnest - The lion tears its prey speedily, and so ends its torments; but thou renewest my calamities again and again, and makest my plagues wonderful both for kind and extremity, and continuance.
Robert Jamieson, A. R. Fausset and David Brown
10:16 increaseth--rather, "(if) I lift up (my head) Thou wouldest hunt me," &c. [UMBREIT].
and again--as if a lion should not kill his prey at once, but come back and torture it again.
10:1710:17: նորոգե՛ս ՚ի վերայ իմ զհարուածս իմ։ Բարկութեամբ մեծաւ ձեռնարկեր յիս. եւ ածեր ՚ի վերայ իմ հէ՛ն[9170]։ [9170] Ոմանք. Ձեռն արկեր յիս։
17 նորոգում հարուածներս իմ գլխին: Բարկութեամբ ես ձեռքդ իջեցրել ինձ վրայ, փորձիչներ ես բերել դու իմ դէմ:
17 Ինծի դէմ վկաներդ կը նորոգես Ու քու սրտմտութիւնդ իմ վրաս կը շատցնես։Փոփոխութիւններ ու պատերազմ կը բերես վրաս։
նորոգես ի վերայ իմ զհարուածս իմ. բարկութեամբ մեծաւ ձեռն արկեր յիս, եւ ածեր ի վերայ իմ հէն:

10:17: նորոգե՛ս ՚ի վերայ իմ զհարուածս իմ։ Բարկութեամբ մեծաւ ձեռնարկեր յիս. եւ ածեր ՚ի վերայ իմ հէ՛ն[9170]։
[9170] Ոմանք. Ձեռն արկեր յիս։
17 նորոգում հարուածներս իմ գլխին: Բարկութեամբ ես ձեռքդ իջեցրել ինձ վրայ, փորձիչներ ես բերել դու իմ դէմ:
17 Ինծի դէմ վկաներդ կը նորոգես Ու քու սրտմտութիւնդ իմ վրաս կը շատցնես։Փոփոխութիւններ ու պատերազմ կը բերես վրաս։
zohrab-1805▾ eastern-1994▾ western am▾
10:1710:17 Выводишь новых свидетелей Твоих против меня; усиливаешь гнев Твой на меня; и беды, одни за другими, ополчаются против меня.
10:17 ἐπανακαινίζων επανακαινιζω in; on ἐμὲ εμε me τὴν ο the ἔτασίν ετασις of me; mine ὀργῇ οργη passion; temperament δὲ δε though; while μεγάλῃ μεγας great; loud μοι μοι me ἐχρήσω χραω lend; use ἐπήγαγες επαγω instigate; bring on δὲ δε though; while ἐπ᾿ επι in; on ἐμὲ εμε me πειρατήρια πειρατηριον pirate’s band
10:17 תְּחַדֵּ֬שׁ tᵊḥaddˈēš חדשׁ be new עֵדֶ֨יךָ׀ ʕēḏˌeʸḵā עֵד witness נֶגְדִּ֗י neḡdˈî נֶגֶד counterpart וְ wᵊ וְ and תֶ֣רֶב ṯˈerev רבה be many כַּֽ֭עַשְׂךָ ˈkˈaʕaśᵊḵā כַּעַס grief עִמָּדִ֑י ʕimmāḏˈî עִמָּד company חֲלִיפֹ֖ות ḥᵃlîfˌôṯ חֲלִיפָה substitute וְ wᵊ וְ and צָבָ֣א ṣāvˈā צָבָא service עִמִּֽי׃ ʕimmˈî עִם with
10:17. instauras testes tuos contra me et multiplicas iram tuam adversum me et poenae militant in meThou renewest thy witnesses against me, and multipliest thy wrath upon me, and pains war against me.
17. Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and warfare are with me.
10:17. You renew your testimony against me, and you multiply your wrath against me, and these punishments make war within me.
10:17. Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war [are] against me.
Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war [are] against me:

10:17 Выводишь новых свидетелей Твоих против меня; усиливаешь гнев Твой на меня; и беды, одни за другими, ополчаются против меня.
10:17
ἐπανακαινίζων επανακαινιζω in; on
ἐμὲ εμε me
τὴν ο the
ἔτασίν ετασις of me; mine
ὀργῇ οργη passion; temperament
δὲ δε though; while
μεγάλῃ μεγας great; loud
μοι μοι me
ἐχρήσω χραω lend; use
ἐπήγαγες επαγω instigate; bring on
δὲ δε though; while
ἐπ᾿ επι in; on
ἐμὲ εμε me
πειρατήρια πειρατηριον pirate’s band
10:17
תְּחַדֵּ֬שׁ tᵊḥaddˈēš חדשׁ be new
עֵדֶ֨יךָ׀ ʕēḏˌeʸḵā עֵד witness
נֶגְדִּ֗י neḡdˈî נֶגֶד counterpart
וְ wᵊ וְ and
תֶ֣רֶב ṯˈerev רבה be many
כַּֽ֭עַשְׂךָ ˈkˈaʕaśᵊḵā כַּעַס grief
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
חֲלִיפֹ֖ות ḥᵃlîfˌôṯ חֲלִיפָה substitute
וְ wᵊ וְ and
צָבָ֣א ṣāvˈā צָבָא service
עִמִּֽי׃ ʕimmˈî עִם with
10:17. instauras testes tuos contra me et multiplicas iram tuam adversum me et poenae militant in me
Thou renewest thy witnesses against me, and multipliest thy wrath upon me, and pains war against me.
10:17. You renew your testimony against me, and you multiply your wrath against me, and these punishments make war within me.
10:17. Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war [are] against me.
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Adam Clarke: Commentary on the Bible - 1831
10:17: Thou renewest thy witnesses - In this speech of Job he is ever referring to trials in courts of judicature, and almost all his terms are forensic. Thou bringest witnesses in continual succession to confound and convict me.
Changes and war - I am as if attacked by successive troops; one company being wearied, another succeeds to the attack, so that I am harassed by continual warfare.
Albert Barnes: Notes on the Bible - 1834
10:17: Thou renewest thy witnesses against me - Margin, "that is, plagues." The Hebrew is, "thy witnesses" - עדיך ‛ ē deykā. So the Vulgate. The Septuagint is, "renewing against me my examination," τὴν ἐξέτασίν μου tē n ecetasin mou. Rabbi Levi supposes that the plague of the leprosy is intended. But the true meaning seems to be, that God sent upon him calamities which were regarded by his friends as "proofs" or "witnesses" that he was wicked, the public and solemn attestation of God, as they supposed, to the truth that he was eminently a bad man. New proofs of this kind were constantly occurring in his augmenting and protracted sorrows, and he could not answer the arguments which were brought from them by his friends.
Changes and war are against me - Or rather, are "with me," עמי ‛ı̂ my. There were with him such Rev_erses of condition as laid the foundation for the argument which they had urged with so much pertinacity and force that he was punished by God. The word rendered "changes" (חליפה chă lı̂ yphâ h) means properly "changes," or exchanges, and is applied to garments, Kg2 5:5, Kg2 5:22-23. It may be used also of soldiers keeping watch until they are relieved by a succeeding guard; see the note at . Here it is not improbably employed in the sense of a succession of attacks made on him. One succeeds another, as if platoon after platoon, to use the modern terms, or phalanx after phalanx, should come up against him. As soon as one had discharged its arrows, another succeeded in its place; or as soon as one became ex hausted, it was followed by a fresh recruit. All this Job could not endure. The succession wearied him, and he could not bear it. Dr. Good supposes that the word refers to the skirmishes by which a battle is usually introduced, in which two armies attempt to gall each other before they are engaged. But the true idea, as it seems to me, is, that afflictions succeeded each other as soldiers on a watch, or in a battle, relieve each other. When one set is exhausted on duty, it is succeeded by another. Or, when in battle one company has discharged its weapons, or is exhausted, it is succeeded by those who are brought fresh into the field. The word rendered "war" (צבא tsâ bâ') properly means an army or a host; see the note at . Here it means that a whole host had rushed upon him. Not only had he been galled by the succession, the relief-guard of calamities, the attacks which had followed each other from an advanced guard, or from scouts sent out to skirmish, but the whole army was upon him. A whole host of calamities came rushing upon him alone, and he could not endure them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: witnesses: that is, plagues, Job 16:8; Rut 1:21
changes: I am as if attacked by successive troops; if one company be wearied, another succeeds to the attack. Psa 55:19; Jer 48:11; Zep 1:12
war: Job 16:11-16, Job 19:6-11
Job 10:18
Geneva 1599
10:17 Thou renewest thy witnesses against me, and increasest thine indignation upon me; (r) changes and war [are] against me.
(r) That is, diversity of diseases and in great abundance; showing that God has infinite means to punish man.
John Gill
10:17 Thou renewest thy witnesses against me,.... Not the devils, as some, nor Job's friends, as others; but rather afflictions, which were daily renewed, and frequently repeated, new troubles coming continually one upon another; which were brought as fresh witnesses against him, which made the suit tiresome to him, the trial to last the longer, which he wished was at end, that the decisive sentence might be pronounced and executed, and he be dispatched at once; but instead of that the affair was protracted by bringing in one witness after another, or one affliction upon the back of another, which were brought as witnesses "before him" (a), as some render it; either to accuse him, and convince of sin, or as proofs of God's indignation against him, as in the next clause; or they were witnesses against him with the profane world, and even with his friends, who from hence concluded he must have been, and was, a wicked man, that had so many and such great afflictions laid upon him, and these continued and repeated; of which they judged these were full and sufficient proofs and testimonies. Schultens renders it, "thy incursions", and interprets it of instruments of hunting, as nets and the like, to which afflictions may be compared:
and increasest thine indignation upon me; the tokens of it, by increasing afflictions, and the sense of it in his mind; for from his afflictions, and the increase of them, he judged of the indignation of God upon him, or "against him" (b), and the increase of it; as these were daily renewed, and were greater and greater, so was the sense he had of the wrath and displeasure of God against him; see Job 6:4,
changes and war are against me; or "with me", or "upon me" (c); by changes are meant the various afflictive providences which attended him, which were repeated, or succeeded one another in their turns; great changes he had undergone in his estate and substance, from the greatest man in the east now become the poorest; in his family, his servants and children being destroyed; in his body, being covered with boils; and in his mind, being filled with a sense of God's displeasure, and under the hidings of his face: and "war" was against him on every side, not only the law in his members was warring against the law of his mind, his corruptions working powerfully under his afflictions; and he was conflicting with Satan, and his principalities and powers; but even his friends were at war with him, yea, God himself, in his opinion, counted and treated him as an enemy. Job was in a warfare state, and his afflictions came upon him like troops, and charged him one after another; or his afflictions were like an "army" (d) as the word may be rendered, many and numerous; and these were either repeated, or new ones succeeded others; different afflictions in their turns came upon him, and particularly an army of worms were continually running to and fro upon him; see Job 7:5; the word is rendered an "appointed time", Job 7:1; and so some take it here, and may signify that all the changes and vicissitudes in life he passed through, the various afflictions that came upon him, were at the set and appointed time, as well as there was an appointed time for him on earth, until his last change came.
(a) "coram me", Pagninus, Montanus, Beza, Mercerus, Schmidt, Schultens. (b) "adversus me", Junius & Tremellius, Piscator, Schultens; so Vatablus. (c) "mecum", Pagninus, Montanus, Bolducius, Morcerus, Schmidt; "apud me", Beza, Piscator, Cocceius. (d) "militia", Montanus, Bolducius; "exercitus", Beza, Junius & Tremellius, Piscator, Mercerus, Schmidt, Schultens.
John Wesley
10:17 Witnesses - Thy judgments, which are the evidences both of my sins, and of thy wrath. Indignation - My miseries are the effects of thine anger. Army - Changes may denote the various kinds, and an army the great number of his afflictions.
Robert Jamieson, A. R. Fausset and David Brown
10:17 witnesses--His accumulated trials were like a succession of witnesses brought up in proof of his guilt, to wear out the accused.
changes and war--rather, "(thou settest in array) against me host after host" (literally, "changes and a host," that is, a succession of hosts); namely, his afflictions, and then reproach upon reproach from his friends.
10:1810:18: Ընդէ՞ր հաներ զիս յորովայնէ, եւ ո՛չ անդէն մեռայ. եւ ական չէ՛ր տեսեալ զիս[9171], [9171] Ոմանք. Եւ ո՛չ անդրէն մեռայ։
18 Ինչո՞ւ ինձ հանեցիր արգանդից, ու տեղում չմեռայ: Ոչ մի աչք չէր տեսնի ինձ այնժամ, ու կարծես թէ եղած էլ չէի լինի ես:
18 Ուրեմն ինչո՞ւ համար զիս արգանդէն հանեցիր։Երանի՜ թէ հոն մեռնէի ու աչք չտեսնէր զիս
Ընդէ՞ր հաներ զիս յորովայնէ եւ ոչ անդէն մեռայ, եւ ական չէր տեսեալ զիս:

10:18: Ընդէ՞ր հաներ զիս յորովայնէ, եւ ո՛չ անդէն մեռայ. եւ ական չէ՛ր տեսեալ զիս[9171],
[9171] Ոմանք. Եւ ո՛չ անդրէն մեռայ։
18 Ինչո՞ւ ինձ հանեցիր արգանդից, ու տեղում չմեռայ: Ոչ մի աչք չէր տեսնի ինձ այնժամ, ու կարծես թէ եղած էլ չէի լինի ես:
18 Ուրեմն ինչո՞ւ համար զիս արգանդէն հանեցիր։Երանի՜ թէ հոն մեռնէի ու աչք չտեսնէր զիս
zohrab-1805▾ eastern-1994▾ western am▾
10:1810:18 И зачем Ты вывел меня из чрева? пусть бы я умер, когда еще ничей глаз не видел меня;
10:18 ἵνα ινα so; that τί τις.1 who?; what? οὖν ουν then ἐκ εκ from; out of κοιλίας κοιλια insides; womb με με me ἐξήγαγες εξαγω lead out; bring out καὶ και and; even οὐκ ου not ἀπέθανον αποθνησκω die ὀφθαλμὸς οφθαλμος eye; sight δέ δε though; while με με me οὐκ ου not εἶδεν οραω view; see
10:18 וְ wᵊ וְ and לָ֣מָּה lˈāmmā לָמָה why מֵ֭ ˈmē מִן from רֶחֶם reḥˌem רֶחֶם womb הֹצֵאתָ֑נִי hōṣēṯˈānî יצא go out אֶ֝גְוַ֗ע ˈʔeḡwˈaʕ גוע expire וְ wᵊ וְ and עַ֣יִן ʕˈayin עַיִן eye לֹא־ lō- לֹא not תִרְאֵֽנִי׃ ṯirʔˈēnî ראה see
10:18. quare de vulva eduxisti me qui utinam consumptus essem ne oculus me videretWhy didst thou bring me forth out of the womb? O that I had been consumed, that eye might not see me
18. Wherefore then hast thou brought me forth out of the womb? I had given up the ghost, and no eye had seen me.
10:18. Why did you lead me out of the womb? If only I had been consumed, so that no eye would ever see me!
10:18. Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!
Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me:

10:18 И зачем Ты вывел меня из чрева? пусть бы я умер, когда еще ничей глаз не видел меня;
10:18
ἵνα ινα so; that
τί τις.1 who?; what?
οὖν ουν then
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
με με me
ἐξήγαγες εξαγω lead out; bring out
καὶ και and; even
οὐκ ου not
ἀπέθανον αποθνησκω die
ὀφθαλμὸς οφθαλμος eye; sight
δέ δε though; while
με με me
οὐκ ου not
εἶδεν οραω view; see
10:18
וְ wᵊ וְ and
לָ֣מָּה lˈāmmā לָמָה why
מֵ֭ ˈmē מִן from
רֶחֶם reḥˌem רֶחֶם womb
הֹצֵאתָ֑נִי hōṣēṯˈānî יצא go out
אֶ֝גְוַ֗ע ˈʔeḡwˈaʕ גוע expire
וְ wᵊ וְ and
עַ֣יִן ʕˈayin עַיִן eye
לֹא־ lō- לֹא not
תִרְאֵֽנִי׃ ṯirʔˈēnî ראה see
10:18. quare de vulva eduxisti me qui utinam consumptus essem ne oculus me videret
Why didst thou bring me forth out of the womb? O that I had been consumed, that eye might not see me
10:18. Why did you lead me out of the womb? If only I had been consumed, so that no eye would ever see me!
10:18. Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. Утверждая, что Господь еще при создании решил не прощать ему греха (ст. 13-14), Иов не понимает, как Бог мог даровать ему жизнь. Последнее предполагает и требует любви, но ее не было, за что ручается определение "не оставлять греха без наказания". Не было любви, не мог появиться на свет и Иов. Так возникает новое недоумение.
Adam Clarke: Commentary on the Bible - 1831
10:18: Wherefore then - Why didst thou give me a being, when thou didst foresee I should be exposed to such incredible hardships? See on(note), etc.
Albert Barnes: Notes on the Bible - 1834
10:18: Wherefore then hast thou brought me forth - See the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: hast thou: Job 3:10, Job 3:11; Jer 15:10, Jer 20:14-18; Mat 26:24
given up: Job 11:20, Job 14:10
Job 10:19
Carl Friedrich Keil and Franz Delitzsch
10:18
18 And wherefore hast Thou brought me forth out of the womb?
I should have expired, that no eye had seen me,
19 I should have been as though I had never been,
Carried from the womb to the grave.
20 Are not my days few? then cease
And turn from me, that I may become a little cheerful,
21 Before I go to return no more
Into the land of darkness and of the shadow of death,
22 The land of deep darkness like to midnight,
Of the shadow of death and of confusion,
And which is bright like midnight.
The question Wherefore? Job 10:18, is followed by futt. as modi conditionales (Ges. 127, 5) of that which would and should have happened, if God had not permitted him to be born alive: I should have expired, prop. I ought to have expired, being put back to the time of birth (comp. Job 3:13, where the praet. more objectively expressed what would then have happened). These modi condit. are continued in Job 10:19 : I should have been (sc. in the womb) as though I had not been (comp. the short elliptical
(Note: כלא is there = לא כאשׁר, like ללא, Is 65:1 = לא לאשׁר [vid. Ges. 123, 3], and כּ is used as a conjunction as little as ל (vid., on Ps 38:14).)
expression, Obad 1:16), i.e., as one who had scarcely entered upon existence, and that only of the earliest (as at conception); I should have been carried (הוּבל, as Job 21:32) from the womb (without seeing the light as one born alive) to the grave. This detestation of his existence passes into the wish, Job 10:20, that God would be pleased at least somewhat to relieve him ere he is swallowed up by the night of Hades. We must neither with the Targ. translate: are not my days few, and vanishing away? nor with Oetinger: will not my fewness of days cease? Both are contrary to the correct accentuation. Olshausen thinks it remarkable that there is not a weaker pausal accent to ימי; but such a one is really indirectly there, for Munach is here equivalent to Dech, from which it is formed (vid., the rule in Comm. ber den Psalter, ii. 504). Accordingly, Seb. Schmid correctly translates: nonne parum dies mei? ideo cessa. The Keri substitutes the precative form of expression for the optative: cease then, turn away from me then (imper. consec. with waw of the result, Ewald, 235, a); comp. the precative conclusion to the speech, Job 7:16., but there is no real reason for changing the optative form of the text. ישׁית (voluntative for ישׁת, Job 9:33) may be supplemented by ידו, פניו, עיניו ,פ, or לבו (Job 7:17) (not, however, with Hirz., שׁבטו, after Job 9:34, which is too far-fetched for the usage of the language, or with Bttch., מחנהו, copias suas); שׁית can however, like שׂים, Job 4:20, signify to turn one's self to, se disponere = to attend to, consequently מן שׁית, to turn the attention from, as מן שׁעה, Job 7:19, Ps. 39:14 (where, as here, ואבליגה follows).
He desires a momentary alleviation of his sufferings and ease before his descent to Hades, which seems so near at hand. He calls Hades the land of darkness and of the shadow of death. צלמות, which occurs for the first time in the Old Testament in Ps 23:4, is made into a compound from סלמוּת, and is the proper word for the obscurity of the region of the dead, and is accordingly repeated later on. Further, he calls it the land of encircling darkness (עפתה, defective for עיפתה, from עוף, caligare, and with He parag. intensive for עיפה, in Amos 4:13, who also uses הבליג, Job 5:9, in common with Job), like midnight darkness. אפל cannot mean merely the grey of twilight, it is the entire absence of sunlight, Job 3:6; Job 28:3; Ps 91:6; comp. ex. Job 10:22, where the Egyptian darkness is called אפלה חשׁך. Bttch. correctly compares אפל and נפל: mersa ad imum h.e. profunda nox (the advancing night). Still further he calls it (the land) of the shadow of death, and devoid of order (סדרים, ἅπ. λεγ. in the Old Testament, but a common word in the later Hebrew), i.e., where everything is so encompassed by the shadow of death that it seems a chaos, without any visible or distinct outline. It is difficult to determine whether ותּפע is to be referred to ארץ: and which lights (fut. consec. as the accent on the penult. indicates, the syntax like Job 3:21, Job 3:23; Is 57:3); or is to be taken as neuter: and it shines there (= and where it shines) like midnight darkness. Since ותּפע (from יפע = ופע, to rise, shine forth; vid., on Ps 95:4), as also האיר, does not occur elsewhere as neuter, we prefer, with Hirzel, to refer it to ארץ ot, as being more certain. Moreover, אפל is here evidently the intensest darkness, ipsum medullitium umbrae mortis ejusque intensissimum, as Oetinger expresses it. That which is there called light, i.e., the faintest degree of darkness, is like the midnight of this world; "not light, but darkness visible," as Milton says of hell.
The maxim of the friends is: God does not pervert right, i.e., He deals justly in all that He does. They conclude from this, that no man, no sufferer, dare justify himself: it is his duty to humble himself under the just hand of God. Job assents to all this, but his assent is mere sarcasm at what they say. He admits that everything that God does is right, and must be acknowledged as right; not, however, because it is right in itself, but because it is the act of the absolute God, against whom no protest uttered by the creature, though with the clearest conviction of innocence, can avail. Job separates goodness from God, and regards that which is part of His very being as a produce of His arbitrary will. What God says and does must be true and right, even if it be not true and right in itself. The God represented by the friends is a God of absolute justice; the God of Job is a God of absolute power. The former deals according to the objective rule of right; the latter according to a freedom which, because removed from all moral restraint, is pure caprice.
How is it that Job entertains such a cheerless view of the matter? The friends, by the strong view which they have taken up, urge him into another extreme. On their part, they imagine that in the justice of God they have a principle which is sufficient to account for all the misfortunes of mankind, and Job's in particular. They maintain, with respect to mankind in general (Eliphaz by an example from his own observation, and Bildad by calling to his aid the wisdom of the ancients), that the ungodly, though prosperous for a time, come to a fearful end; with respect to Job, that his affliction is a just chastisement from God, although designed for his good. Against the one assertion Job's own experience of life rebels; against the other his consciousness rises up with indignation. Job's observation is really as correct as that of the friends; for the history of the past and of the present furnishes as many illustrations of judgments which have suddenly come upon the godless in the height of their prosperity, as of general visitations in which the innocent have suffered with the guilty, by whom these judgments have been incurred. But with regard to his misfortune, Job cannot and ought not to look at it from the standpoint of the divine justice. For the proposition, which we will give in the words of Brentius, quidquid post fidei justificationem pio acciderit, innocenti accidit, is applicable to our present subject.
If, then, Job's suffering were not so severe, and his faith so powerfully shaken, he would comfort himself with the thought that the divine ways are unsearchable; since, on the one hand, he cannot deny the many traces of the justice of the divine government in the world (he does not deny them even here), and on the other hand, is perplexed by the equally numerous incongruities of human destiny with the divine justice. (This thought is rendered more consolatory to us by the revelation which we possess of the future life; although even in the later Old Testament times the last judgment is referred to as the adjustment of all these incongruities; vid., the conclusion of Ecclesiastes.) His own lot might have remained always inexplicable to him, without his being obliged on that account to lose the consciousness of the divine love, and that faith like Asaph's, which, as Luther says, struggles towards God through wrath and disfavour, as through thorns, yea, even through spears and swords.
Job is passing through conflict and temptation. He does not perceive the divine motive and purpose of his suffering, nor has he that firm and unshaken faith which will keep him from mistaken views of God, although His dispensations are an enigma to him; but, as his first speech (ch. 3) shows, he is tormented by thoughts which form part of the conflict of temptation. The image of the gracious God is hidden from him, he feels only the working of the divine wrath, and asks, Wherefore doth God give light to the suffering ones? - a question which must not greatly surprise us, for, as Luther says, "There has never been any one so holy that he has not been tormented with this quare, quare, Wherefore? wherefore should it be so?" And when the friends, who know as little as Job himself about the right solution of this mystery, censure him for his inquiry, and think that in the propositions: man has no righteousness which he can maintain before God, and God does not pervert the right, they have found the key to the mystery, the conflict becomes fiercer for Job, because the justice of God furnishes him with no satisfactory explanation of his own lot, or of the afflictions of mankind generally. The justice of God, which the friends consider to be sufficient to explain everything that befalls man, Job can only regard as the right of the Supreme Being; and while it appears to the friends that every act of God is controlled by His justice, it seems to Job that whatever God does must be right, by virtue of His absolute power.
This principle, devoid of consolation, drives Job to the utterances so unworthy of him, that, in spite of his conviction of his innocence, he must appear guilty before God, because he must be speechless before His terrible majesty, - that if, however, God would only for once so meet him that he could fearlessly address Him, he would know well enough how to defend himself (ch. 9). After these utterances of his feeling, from which all consciousness of the divine love is absent, he puts forth the touching prayer: Condemn me not without letting me know why Thou dost condemn me! (Job 10:1-7).
As he looks back, he is obliged to praise God, as his Creator and Preserver, for what He has hitherto done for him (Job 10:8-12); but as he thinks of his present condition, he sees that from the very beginning God designed to vent His wrath upon him, to mark his infirmities, and to deprive him of all joy in the consciousness of his innocence (Job 10:13-17). He is therefore compelled to regard God as his enemy, and this thought overpowers the remembrance of the divine goodness. If, however, God were his enemy, he might well ask, Wherefore then have I come into being? And while he writhes as a worm crushed beneath the almighty power of God, he prays that God would let him alone for a season ere he passes away into the land of darkness, whence there is no return (Job 10:18-22).
Brentius remarks that this speech of Job contains inferni blasphemias, and explains them thus: non enim in tanto judicii horrore Deum patrem, sed carnificem sentit; but also adds, that in passages like Job 10:8-12 faith raises its head even in the midst of judgment; for when he praises the mercies of God, he does so spiritu fidei, and these he would not acknowledge were there not a fidei scintilla still remaining. This is true. The groundwork of Job's faith remains even in the fiercest conflict of temptation, and is continually manifest; we should be unable to understand the book unless we could see this fidei scintilla, the extinction of which would be the accomplishment of Satan's design against him, glimmering everywhere through the speeches of Job. The unworthy thoughts he entertains of God, which Brentius calls inferni blasphemias, are nowhere indulged to such a length that Job charges God with being his enemy, although he fancies Him to be an enraged foe. In spite of the imagined enmity of God against him, Job nowhere goes so far as to declare enmity on his part against God, so far as אלהים ברך. He does not turn away from God, but inclines to Him in prayer. His soul is filled with adoration of God, and with reverence of His power and majesty; he can clearly discern God's marvellous works in nature and among men, and His creative power and gracious providence, the workings of which he has himself experienced. But that mystery, which the friends have made still more mysterious, has cast a dark cloud over his vision, so that he can no longer behold the loving countenance of God. His faith is unable to disperse this cloud, and so he sees but one side of the divine character - His Almightiness. Since he consequently looks upon God as the Almighty and the Wrathful One, his felling alternately manifests itself under two equally tragical phases. At one time he exalts himself in his consciousness of the justice of his cause, to sink back again before the majesty of God, to whom he must nevertheless succumb; at another time his feeling of self-confidence is overpowered by the severity of his suffering, and he betakes himself to importunate supplication.
Tit is true that Job, so long as he regards his sufferings as a dispensation of divine judgment, is as unjust towards God as he believes God to be unjust towards him; but if we bear in mind that this state of conflict and temptation does not preclude the idea of a temporal withdrawal of faith, and that, as Baumgarten (Pentat. i. 209) aptly expresses it, the profound secret of prayer is this, that man can prevail with the Divine Being, then we shall understand that this dark cloud need only be removed, and Job again stands before the God of love as His saint.
John Gill
10:18 Wherefore then hast thou brought me forth out of the womb?.... Into this world; this act is rightly ascribed by Job to the Lord, as it is by David, Ps 22:9; which kind act of God Job complains of, and wishes it had never been, seeing his life was now so miserable and uncomfortable; here he returns to his former complaints, wishes, and expostulations, expressed with so much vehemence and passion in Job 10:3; and for which his friends blamed him, and endeavoured to convince him of his error in so doing; but it does not appear that their arguments carried any force in them with him, or had any effect upon him; he still continues in the same mind, and by repeating justifies what he had said; and thought he had sufficient reason to wish he had never been born, that he had died in the womb, since his afflictions were so very great and increasing, and since God pursued him as a fierce lion; and, according to his sense of things, his indignation against him appeared more and more, and his life was a continued succession of trouble and distress:
and that I had given up the ghost; that is, in the womb, and had never been brought out of it, at least alive; or it may be rendered not as a wish, but as an affirmation, "I should have given up the ghost"; or, "so or then I should have expired" (e); if such care had not been taken of me, if God had not been so officious to me as to take me out of my mother's womb at the proper time, I should have died in it, and that would have been my grave; and which would have been more eligible than to come into the world, and live such a miserable life as I now live:
and no eye had seen me! no eye would have seen him, had he not been taken out of the womb; or however if he had died directly, would not have seen him alive; and an abortive or stillborn child few see, or care to see; and had he been such an one, he had never been seen in the circumstances he now was; and by this he suggests, that he was now such a shocking sight as was not fit to be seen by men, and which would have been prevented had he died in the womb.
(e) "expirabo", Montanus; "expirassem", Mercerus, Cocceius, Schmidt, Schultens.
10:1910:19: եւ իբրեւ զչեղեալ լինէի։ Ընդէ՞ր յարգանդէ ՚ի գերեզման ո՛չ վճարեցայ[9172]։ [9172] Ոսկան. Եւ իբրեւ զհեղեալ լինէի։
19 Եւ ինչո՞ւ արգանդից ուղղակի գերեզման չիջայ ես,
19 Որ չեղածի պէս ըլլայի Ու մօրս արգանդէն գերեզմանը տարուէի։
իբրեւ զչեղեալ լինէի. ընդէ՞ր յարգանդէ ի գերեզման ոչ վճարեցայ:

10:19: եւ իբրեւ զչեղեալ լինէի։ Ընդէ՞ր յարգանդէ ՚ի գերեզման ո՛չ վճարեցայ[9172]։
[9172] Ոսկան. Եւ իբրեւ զհեղեալ լինէի։
19 Եւ ինչո՞ւ արգանդից ուղղակի գերեզման չիջայ ես,
19 Որ չեղածի պէս ըլլայի Ու մօրս արգանդէն գերեզմանը տարուէի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1910:19 пусть бы я, как небывший, из чрева перенесен был во гроб!
10:19 καὶ και and; even ὥσπερ ωσπερ just as οὐκ ου not ὢν ειμι be ἐγενόμην γινομαι happen; become διὰ δια through; because of τί τις.1 who?; what? γὰρ γαρ for ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant εἰς εις into; for μνῆμα μνημα tomb οὐκ ου not ἀπηλλάγην απαλλασσω discharge; deliver
10:19 כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not הָיִ֣יתִי hāyˈîṯî היה be אֶהְיֶ֑ה ʔehyˈeh היה be מִ֝ ˈmi מִן from בֶּ֗טֶן bbˈeṭen בֶּטֶן belly לַ la לְ to † הַ the קֶּ֥בֶר qqˌever קֶבֶר grave אוּבָֽל׃ ʔûvˈāl יבל bring
10:19. fuissem quasi qui non essem de utero translatus ad tumulumI should have been as if I had not been, carried from the womb to the grave.
19. I should have been as though I had not been; I should have been carried from the womb to the grave.
10:19. I should have been as if I had not been: transferred from the womb to the tomb.
10:19. I should have been as though I had not been; I should have been carried from the womb to the grave.
I should have been as though I had not been; I should have been carried from the womb to the grave:

10:19 пусть бы я, как небывший, из чрева перенесен был во гроб!
10:19
καὶ και and; even
ὥσπερ ωσπερ just as
οὐκ ου not
ὢν ειμι be
ἐγενόμην γινομαι happen; become
διὰ δια through; because of
τί τις.1 who?; what?
γὰρ γαρ for
ἐκ εκ from; out of
γαστρὸς γαστηρ stomach; pregnant
εἰς εις into; for
μνῆμα μνημα tomb
οὐκ ου not
ἀπηλλάγην απαλλασσω discharge; deliver
10:19
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
הָיִ֣יתִי hāyˈîṯî היה be
אֶהְיֶ֑ה ʔehyˈeh היה be
מִ֝ ˈmi מִן from
בֶּ֗טֶן bbˈeṭen בֶּטֶן belly
לַ la לְ to
הַ the
קֶּ֥בֶר qqˌever קֶבֶר grave
אוּבָֽל׃ ʔûvˈāl יבל bring
10:19. fuissem quasi qui non essem de utero translatus ad tumulum
I should have been as if I had not been, carried from the womb to the grave.
10:19. I should have been as if I had not been: transferred from the womb to the tomb.
10:19. I should have been as though I had not been; I should have been carried from the womb to the grave.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:19: I should have been as though - Had I given up the ghost as soon as born, as I could not then have been conscious of existence, it would have been, as it respects myself, as though I had never been; being immediately transported from my mother's womb to the grave.
Albert Barnes: Notes on the Bible - 1834
10:19: I should have been carried from the womb to the grave - See the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: Psa 58:8
Job 10:20
John Gill
10:19 I should have been as though I had not been,.... For though it cannot be said absolutely of such an one, an abortive or untimely birth, that it is a nonentity, or never existed; yet comparatively it is as if it never had a being; it being seen by none or very few, it having had no name, nor any conversation among men; but at once buried, and buried in forgetfulness, as if no such one had ever been; see Eccles 6:3. This Job wished for, for so some render it, "oh, that I had been as though I had never been" (f); and then he would have never been involved in such troubles he was, he would have been free from all his afflictions and distresses, and never have had any experience of the sorrows that now surrounded him:
I should have been carried from the womb to the grave; if he had not been brought out of it, the womb had been his grave, as in Jer 20:17; or if he had died in it, and had been stillborn, he would quickly have been carried to his grave; he would have seen and known nothing of life and of the world, and the things in it; and particularly of the troubles that attend mortals here: his passage in it and through it would have been very short, or none at all, no longer than from the womb to the grave; and so should never have known what sorrow was, or such afflictions he now endured; such an one being in his esteem happier than he; see Eccles 4:3.
(f) So Vatablus, Piscator, and some in Mercerus.
10:2010:20: Կամ թէ ո՞չ սակաւ իցէ ժամանակ կենաց իմոց. թո՛յլ արա ինձ սակաւիկ մի հանգչել[9173], [9173] Ոմանք. Սակաւ մի հանգչել։
20 կամ մի՞թէ շատ կարճ չէ ժամանակն իմ կեանքի: Թո՛յլ տուր ինձ, որ փոքր-ինչ հանգչեմ ես,
20 Իմ օրերս սակաւաթիւ չե՞ն։Ե՛տ կեցիր ինձմէ ու թողուր, որ քիչ մը հանգչիմ
Կամ թէ ո՞չ սակաւ իցէ ժամանակ կենաց իմոց. [111]թոյլ արա ինձ սակաւիկ մի հանգչել:

10:20: Կամ թէ ո՞չ սակաւ իցէ ժամանակ կենաց իմոց. թո՛յլ արա ինձ սակաւիկ մի հանգչել[9173],
[9173] Ոմանք. Սակաւ մի հանգչել։
20 կամ մի՞թէ շատ կարճ չէ ժամանակն իմ կեանքի: Թո՛յլ տուր ինձ, որ փոքր-ինչ հանգչեմ ես,
20 Իմ օրերս սակաւաթիւ չե՞ն։Ե՛տ կեցիր ինձմէ ու թողուր, որ քիչ մը հանգչիմ
zohrab-1805▾ eastern-1994▾ western am▾
10:2010:20 Не малы ли дни мои? Оставь, отступи от меня, чтобы я немного ободрился,
10:20 ἦ η.1 surely οὐκ ου not ὀλίγος ολιγος few; sparse ἐστὶν ειμι be ὁ ο the χρόνος χρονος time; while τοῦ ο the βίου βιος livelihood; lifestyle μου μου of me; mine ἔασόν εαω allow; let με με me ἀναπαύσασθαι αναπαυω have respite; give relief μικρὸν μικρος little; small
10:20 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not מְעַ֣ט mᵊʕˈaṭ מְעַט little יָמַ֣י yāmˈay יֹום day וַי *wa וְ and חֲדָ֑לחדל *ḥᵃḏˈāl חדל cease וְי *wᵊ וְ and שִׁ֥יתשׁית *šˌîṯ שׁית put מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from וְ wᵊ וְ and אַבְלִ֥יגָה ʔavlˌîḡā בלג gleam מְּעָֽט׃ mmᵊʕˈāṭ מְעַט little
10:20. numquid non paucitas dierum meorum finietur brevi dimitte ergo me ut plangam paululum dolorem meumShall not the fewness of my days be ended shortly? Suffer me, therefore, that I may lament my sorrow a little:
20. Are not my days few? cease then, and let me alone, that I may take comfort a little,
10:20. Will not my few days be completed soon? Release me, therefore, so that I may lament my sorrows a little,
10:20. [Are] not my days few? cease [then, and] let me alone, that I may take comfort a little,
Are not my days few? cease [then, and] let me alone, that I may take comfort a little:

10:20 Не малы ли дни мои? Оставь, отступи от меня, чтобы я немного ободрился,
10:20
η.1 surely
οὐκ ου not
ὀλίγος ολιγος few; sparse
ἐστὶν ειμι be
ο the
χρόνος χρονος time; while
τοῦ ο the
βίου βιος livelihood; lifestyle
μου μου of me; mine
ἔασόν εαω allow; let
με με me
ἀναπαύσασθαι αναπαυω have respite; give relief
μικρὸν μικρος little; small
10:20
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
מְעַ֣ט mᵊʕˈaṭ מְעַט little
יָמַ֣י yāmˈay יֹום day
וַי
*wa וְ and
חֲדָ֑לחדל
*ḥᵃḏˈāl חדל cease
וְי
*wᵊ וְ and
שִׁ֥יתשׁית
*šˌîṯ שׁית put
מִ֝מֶּ֗נִּי ˈmimmˈennî מִן from
וְ wᵊ וְ and
אַבְלִ֥יגָה ʔavlˌîḡā בלג gleam
מְּעָֽט׃ mmᵊʕˈāṭ מְעַט little
10:20. numquid non paucitas dierum meorum finietur brevi dimitte ergo me ut plangam paululum dolorem meum
Shall not the fewness of my days be ended shortly? Suffer me, therefore, that I may lament my sorrow a little:
10:20. Will not my few days be completed soon? Release me, therefore, so that I may lament my sorrows a little,
10:20. [Are] not my days few? cease [then, and] let me alone, that I may take comfort a little,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22. Тревожимый всеми этими неразрешимыми вопросами, утративший веру в Бога, как правосудное, любящее человека существо, Иов ввиду приближения смерти ("не малы ли дни мои?") просит Господа отступить от него, прекратить проявления гнева (ст. 15-17). Тогда он умрет спокойно, не тревожимый сомнениями. И этот сравнительно светлый конец будет возмещением за тот мрак, который ждет его в преисподней, где нет даже следа солнечного света ("офел" ст. 22, ср. Исх X:22), где господствует сень смертная.
Adam Clarke: Commentary on the Bible - 1831
10:20: Are not my days few? - My life cannot be long; let me have a little respite before I die.
Albert Barnes: Notes on the Bible - 1834
10:20: Are not my days few? - My life is short, and hastens to a close. Let not then my afflictions be continued to the last moment of life, but let thine hand be removed, that I may enjoy some rest before I go hence, to return no more. This is an address to God, and the meaning is, that as life was necessarily so short, he asked to be permitted to enjoy some comfort before he should go to the land of darkness and of death; compare the note at . A somewhat similar expression occurs in Psa 39:13 :
O spare me, that I may recover strength,
Before I go hence, and be no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: my days few: Job 7:6, Job 7:7, Job 7:16, Job 8:9, Job 9:25, Job 9:26, Job 14:1; Psa 39:5, Psa 103:15, Psa 103:16
cease: Job 7:17-21, Job 13:21; Psa 39:13
Job 10:21
Geneva 1599
10:20 [Are] not my days few? (s) cease [then, and] let me alone, that I may take comfort a little,
(s) He wishes that God would leave off his affliction, considering his great misery and the shortness of his life.
John Gill
10:20 Are not my days few?.... They are so, the days of every man are but few; see Job 14:1; the remainder of Job's days were but few; considering the course of nature, and especially the sore afflictions he had on him, it could not be thought his days on earth were many; in all likelihood, according to human probability, he had but a few days to live: or "are not my days a small little thing" (g)? it is as an hand's breadth, as nothing before God, Ps 39:5,
cease then; that is, from afflicting him; since he had so short a time to live, he requests there might be some intermission of his trouble; that he might have some intervals of comfort and refreshment, that not all his days, which were so few, should be spent in grief and sorrow: some connect this with the preceding clause, and which is most agreeable to the accents, "shall not the fewness of my days cease" (h)? I have but a few days, and these few days will soon cease; therefore give me some respite from my afflictions; and so the Targum,"are not my days swift and ceasing?"
and let me alone; do not follow me with afflictions, or disturb and distress me with them; but take off thine hand, that I may have some rest and ease; see Job 7:10; or "put from me"; thine anger, as Kimchi, or thine army, as Junius and Tremellius; or thy camp, as Cocceius; that is, decamp from me, remove thy troops, the changes and war that are against me, by which I am besieged, surrounded, and straitened; let me be delivered from them:
that I may take comfort a little; that he might have some breathing time, some respite from his troubles, some refreshment to his spirit, some reviving to his fainting soul, some renewing of strength, before he departed this life; see Ps 39:13; so Aben Ezra and Gersom render it: "that I may be strengthened"; or that his heart might gather strength.
(g) "nonne parum dies mei?" Montanus, Bolducius, Schmidt; "paucum quid", Vatablus, Beza, Mercerus. (h) "An non param, vel paucitas dierum meorum cessabit?" Cocceius; "annon pauxillulum dierum meorum deficiet?" Schultens.
John Wesley
10:20 Cease - My life is short, and of itself hastens to an end, there is no need that thou shouldest grudge me some ease for so small a moment.
Robert Jamieson, A. R. Fausset and David Brown
10:20 But, since I was destined from my birth to these ills, at least give me a little breathing time during the few days left me (Job 9:34; Job 13:21; Ps 39:13).
10:2110:21: մինչչեւ՛ երթեալ իցեմ՝ ուստի ո՛չ դառնայցեմ։ Յերկիր խաւարին եւ մթին.
21 մինչեւ այնտեղ գնամ, որտեղից երբեք չեմ դառնալու՝ երկիրն այն խաւարին ու մթին[13],[13] 13. Եբրայերէն՝ մահուան ստուերով:
21 Այն տեղը երթալէս առաջ՝ ուրկէ ետ պիտի չդառնամ։Մութ երկիրը ու մահուան շուքը
մինչչեւ երթեալ իցեմ` ուստի ոչ դառնայցեմ` յերկիր խաւարին եւ [112]մթին:

10:21: մինչչեւ՛ երթեալ իցեմ՝ ուստի ո՛չ դառնայցեմ։ Յերկիր խաւարին եւ մթին.
21 մինչեւ այնտեղ գնամ, որտեղից երբեք չեմ դառնալու՝ երկիրն այն խաւարին ու մթին[13],
[13] 13. Եբրայերէն՝ մահուան ստուերով:
21 Այն տեղը երթալէս առաջ՝ ուրկէ ետ պիտի չդառնամ։Մութ երկիրը ու մահուան շուքը
zohrab-1805▾ eastern-1994▾ western am▾
10:2110:21 прежде нежели отойду, и уже не возвращусь, в страну тьмы и сени смертной,
10:21 πρὸ προ before; ahead of τοῦ ο the με με me πορευθῆναι πορευομαι travel; go ὅθεν οθεν from which; for which reason οὐκ ου not ἀναστρέψω αναστρεφω overturn; turn up / back εἰς εις into; for γῆν γη earth; land σκοτεινὴν σκοτεινος dark καὶ και and; even γνοφεράν γνοφερος dark
10:21 בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning אֵ֭לֵךְ ˈʔēlēḵ הלך walk וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָשׁ֑וּב ʔāšˈûv שׁוב return אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וְ wᵊ וְ and צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
10:21. antequam vadam et non revertar ad terram tenebrosam et opertam mortis caligineBefore I go and return no more, to a land that is dark and covered with the mist of death:
21. Before I go whence I shall not return, to the land of darkness and of the shadow of death;
10:21. before I depart and return no more to a land that is dark and covered with the fog of death,
10:21. Before I go [whence] I shall not return, [even] to the land of darkness and the shadow of death;
Before I go [whence] I shall not return, [even] to the land of darkness and the shadow of death:

10:21 прежде нежели отойду, и уже не возвращусь, в страну тьмы и сени смертной,
10:21
πρὸ προ before; ahead of
τοῦ ο the
με με me
πορευθῆναι πορευομαι travel; go
ὅθεν οθεν from which; for which reason
οὐκ ου not
ἀναστρέψω αναστρεφω overturn; turn up / back
εἰς εις into; for
γῆν γη earth; land
σκοτεινὴν σκοτεινος dark
καὶ και and; even
γνοφεράν γνοφερος dark
10:21
בְּ bᵊ בְּ in
טֶ֣רֶם ṭˈerem טֶרֶם beginning
אֵ֭לֵךְ ˈʔēlēḵ הלך walk
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָשׁ֑וּב ʔāšˈûv שׁוב return
אֶל־ ʔel- אֶל to
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וְ wᵊ וְ and
צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness
10:21. antequam vadam et non revertar ad terram tenebrosam et opertam mortis caligine
Before I go and return no more, to a land that is dark and covered with the mist of death:
10:21. before I depart and return no more to a land that is dark and covered with the fog of death,
10:21. Before I go [whence] I shall not return, [even] to the land of darkness and the shadow of death;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:21: I shall not return - I shall not return again from the dust to have a dwelling among men.
To the land of darkness - See the notes on There are here a crowd of obscure and dislocated terms, admirably expressive of the obscurity and uncertainty of the subject. What do we know of the state of separate spirits? What do we know of the spiritual world? How do souls exist separate from their respective bodies? Of what are they capable and what is their employment? Who can answer these questions? Perhaps nothing can be said much better of the state than is here said, a land of obscurity, like darkness. The shadow of death - A place where death rules, over which he projects his shadow, intercepting every light of every kind of life. Without any order, ולא סדרים velo sedarim, having no arrangements, no distinctions of inhabitants; the poor and the rich are there, the master and his slave, the king and the beggar, their bodies in equal corruption and disgrace, their souls distinguished only by their moral character. Stripped of their flesh, they stand in their naked simplicity before God in that place.
Albert Barnes: Notes on the Bible - 1834
10:21: Before I go - from where "I shall not return." To the grave, to the land of shades, to
"That undiscovered country, from whose bourne
No traveler returns."
To the land of darkness - This passage is important as furnishing an illustration of what was early understood about the regions of the dead. The essential idea here is that it was a land of darkness, of total and absolute night. This idea Job presents in a great variety of forms and phrases. He amplifies it, and uses apparently all the epithets which he can command to represent the utter and entire darkness of the place. The place referred to is not the grave, but the region beyond, the abode of departed spirits, the Hades of the ancients; and the idea here is, that it is a place where not a clear ray of light ever shines. That this was a common opinion of the ancients in regard to the world of departed spirits, is well known. Virgil thus speaks of those gloomy regions:
Oii, quibusimperium est animarum, umbraeque silentes,
Et Chaos, et Phlegethon, loca nocte tacentia late,
Sit mihi fas audita loqui; slt numine vestro
Pandere res alta terra et caligine mersas.
Ibant obscuri sola sub nocte per umbram,
Perque domos Ditis vacuas, et inania regna:
Quale per incertam lunam sub luce maligna
Est iter in silvis: ubi coelum condidit umbra
Jupiter, et rebus nox abstulit atra colorem
Aeneid vi. 259ff
A similar view of Hades was held by the Greeks. Thus, Theognis, 1007:
Ὠς μάκαρ εὐδυίμων τε και ὄλβιος, ὅστις ἄπειρος
Ἄθλων, εἰς ἥ δου δῶμα μέλαν κατέβη.
Hō s makar eudaimō n te kai olbios, hostis apeiros
Athlō n eis h' dou dō ma melan katebē.
There is nowhere to be found, however, a description which for intensity and emphasis of expression surpasses this of Job.
Shadow of death - See this phrase explained in the note at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: I go whence: Job 7:8-10, Job 14:10-14; Sa2 12:23, Sa2 14:14; Isa 38:11
the land: Job 3:5; Psa 88:6, Psa 88:11, Psa 88:12
the shadow: Job 3:5; Psa 23:4; Jer 2:6
Job 10:22
Geneva 1599
10:21 Before I go [whence] I shall not (t) return, [even] to the land of darkness and the shadow of death;
(t) He speaks this in the person of a sinner, that is overcome with passions and with the feeling of God's judgments and therefore cannot apprehend in that state the mercies of God, and the comfort of the resurrection.
John Gill
10:21 Before I go whence I shall not return,.... Before he went out of the world, the way of all flesh, to the grave, his long home, from whence there is no return to this world, and to the business and affairs of it; to a man's house, his family and his friends, to converse with them as before, there will be no return until the resurrection, which Job does not here deny, as some have thought; it was a doctrine he well understood, and strongly asserts in Job 19:26; but this must be understood in the same sense as in Job 7:9,
even to the land of darkness, and the shadow of death; which describes not the state of the damned, as some Popish interpreters, carry it; for Job had no thought nor fear of such a state; but the grave, which is called "a land", or country, it being large and spacious, and full of inhabitants; a land of "darkness", a very dark one, where the body separated from the soul is deprived of all light; where the sun, moon, and stars, are never seen; nor is there the least crevice that light can enter in at, or be seen by those that dwell in those shades, which are "the shadow of death" itself; deadly shades, thick and gross ones, the darkest shades, where death itself is, or dead men are, destitute of light and life; where no pleasure, comfort, and conversation, can be had; and therefore a land in itself most undesirable.
10:2210:22: յերկիր աղջամղջին յաւիտենական, ուր ո՛չ գոյ լոյս, եւ ո՛չ տեսանել զկեանս մարդկան։
22 երկիրը, ուր յաւերժ աղջամուղջ է տիրում, եւ որտեղ լոյս չկայ, ու ոչ ոք չի կարող տեսնել կեանք մարդկային»:
22 Այն խիստ մութ երկիրը, մահուան շուքին խաւարը, Ուրտեղ կարգ չկայ ու լոյսը խաւարի պէս է»։
յերկիր աղջամղջին յաւիտենական, ուր ոչ գոյ լոյս եւ ոչ տեսանել զկեանս մարդկան:

10:22: յերկիր աղջամղջին յաւիտենական, ուր ո՛չ գոյ լոյս, եւ ո՛չ տեսանել զկեանս մարդկան։
22 երկիրը, ուր յաւերժ աղջամուղջ է տիրում, եւ որտեղ լոյս չկայ, ու ոչ ոք չի կարող տեսնել կեանք մարդկային»:
22 Այն խիստ մութ երկիրը, մահուան շուքին խաւարը, Ուրտեղ կարգ չկայ ու լոյսը խաւարի պէս է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2210:22 в страну мрака, каков есть мрак тени смертной, где нет устройства, {где} темно, как самая тьма.
10:22 εἰς εις into; for γῆν γη earth; land σκότους σκοτος dark αἰωνίου αιωνιος eternal; of ages οὗ ος who; what οὐκ ου not ἔστιν ειμι be φέγγος φεγγος brilliance οὐδὲ ουδε not even; neither ὁρᾶν οραω view; see ζωὴν ζωη life; vitality βροτῶν βροτος mortal man
10:22 אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth עֵיפָ֨תָה׀ ʕêfˌāṯā עֵיפָה darkness כְּמֹ֥ו kᵊmˌô כְּמֹו like אֹ֗פֶל ʔˈōfel אֹפֶל darkness צַ֭לְמָוֶת ˈṣalmāweṯ צַלְמָוֶת darkness וְ wᵊ וְ and לֹ֥א lˌō לֹא not סְדָרִ֗ים sᵊḏārˈîm סֵדֶר order וַ wa וְ and תֹּ֥פַע ttˌōfaʕ יפע shine כְּמֹו־ kᵊmô- כְּמֹו like אֹֽפֶל׃ פ ʔˈōfel . f אֹפֶל darkness
10:22. terram miseriae et tenebrarum ubi umbra mortis et nullus ordo et sempiternus horror inhabitansA land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth.
22. A land of thick darkness, as darkness ; of the shadow of death, without any order, and where the light is as darkness.
10:22. a land of misery and darkness, where the shadow of death, and nothing else but everlasting horror, dwells.
10:22. A land of darkness, as darkness [itself; and] of the shadow of death, without any order, and [where] the light [is] as darkness.
A land of darkness, as darkness [itself; and] of the shadow of death, without any order, and [where] the light [is] as darkness:

10:22 в страну мрака, каков есть мрак тени смертной, где нет устройства, {где} темно, как самая тьма.
10:22
εἰς εις into; for
γῆν γη earth; land
σκότους σκοτος dark
αἰωνίου αιωνιος eternal; of ages
οὗ ος who; what
οὐκ ου not
ἔστιν ειμι be
φέγγος φεγγος brilliance
οὐδὲ ουδε not even; neither
ὁρᾶν οραω view; see
ζωὴν ζωη life; vitality
βροτῶν βροτος mortal man
10:22
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
עֵיפָ֨תָה׀ ʕêfˌāṯā עֵיפָה darkness
כְּמֹ֥ו kᵊmˌô כְּמֹו like
אֹ֗פֶל ʔˈōfel אֹפֶל darkness
צַ֭לְמָוֶת ˈṣalmāweṯ צַלְמָוֶת darkness
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
סְדָרִ֗ים sᵊḏārˈîm סֵדֶר order
וַ wa וְ and
תֹּ֥פַע ttˌōfaʕ יפע shine
כְּמֹו־ kᵊmô- כְּמֹו like
אֹֽפֶל׃ פ ʔˈōfel . f אֹפֶל darkness
10:22. terram miseriae et tenebrarum ubi umbra mortis et nullus ordo et sempiternus horror inhabitans
A land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth.
10:22. a land of misery and darkness, where the shadow of death, and nothing else but everlasting horror, dwells.
10:22. A land of darkness, as darkness [itself; and] of the shadow of death, without any order, and [where] the light [is] as darkness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:22: Where the light is as darkness - A palpable obscure: it is space and place, and has only such light or capability of distinction as renders "darkness visible." The following words of Sophocles convey the same idea: Ιω σκοτος εμοι φαος; "Thou darkness be my light." It is, as the Vulgate expresses it, Terra tenebrosa, et operta mortis caligine: Terra miseriae et tenebrarum, ubi umbra mortis, et nullus ordo, sed sempiternus horror inhabitat: "A murky land, covered with the thick darkness of death: a land of wretchedness and obscurities, where is the shadow of death, and no order, but sempiternal horror dwells everywhere." Or, as Coverdale expresses this last clause, Wheras is no ordre but terrible feare as in the darknesse. A duration not characterized or measured by any of the attributes of time; where there is no order of darkness and light, night and day, heat and cold, summer and winter. It is the state of the dead! The place of separate spirits! It is out of time, out of probation, beyond change or mutability. It is on the confines of eternity! But what is This? and where? Eternity! how can I form any conception of thee? In thee there is no order, no bounds, no substance, no progression, no change, no past, no present, no future! Thou art an indescribable something, to which there is no analogy in the compass of creation. Thou art infinity and incomprehensibility to all finite beings. Thou art what, living, I know not, and what I must die to know; and even then I shall apprehend no more of thee than merely that thou art E-T-E-R-N-I-T-Y!
Albert Barnes: Notes on the Bible - 1834
10:22: A land of darkness - The word used here (עיפה ‛ ê yphâ h) is different from that rendered "darkness" השׁך chô shek in the pRev_ious verse. That is the common word to denote darkness; this seldom occurs. It is derived from עוּף ‛ û ph, to fly; and then to cover as with wings; and hence, the noun means that which is shaded or dark; Amo 4:13; compare ; Isa 8:22; Isa 9:1.
As darkness itself - This is still another word אפל 'ô phel though in our common version but one term is used. We have not the means in our language of marking different degrees of obscurity with the accuracy with which the Hebrews did it. The word used here אפל 'ô phel denotes a THICK darkness - such as exists when the sun is set - from אפל 'aphê l, to go down, to set. It is poetic, and is used to denote intense and deep darkness; see .
And of the shadow of death - I would prefer reading this as connected with the pRev_ious word - "the deep darkness of the shadow of death." The Hebrew will bear this, and indeed it is the obvious construction.
Without any order - The word rendered order (סדרים sedā rı̂ ym) is in the plural. It is from סדר, obsolete, to place in a row or order, to arrange. The meaning is, that everything was mingled together as in chaos, and all was confusion. Milton has used similar language:
- "A vast immeasurable abyss."
- "dark, wasteful, wild."
Ovid uses similar language in speaking of chaos: "Unus chaos, rudis indigestaque moles."
And where the light is as darkness - This is a very striking and graphic expression. It means that there is no pure and clear light. Even all the light that shines there is dark, sombre, gloomy - like the little light of a total eclipse, which seems to be darkness itself, and which only serves to render the darkness more distressing. Compare Milton:
"A dungeon horrible on all sides round,
As one great furnace flamed, yet from those flames
No light; but rather darkness visible
Served only to discover sights of woe."
Par. Lost, 1.
The Hebrew here literally is, "And it shines forth (יתפע yatopha‛) as darkness:" that is, the very shining of the light there, if there is any, is like darkness! Such was the view of Job of the abodes of the dead - even of the pious dead. No wonder he shrank back from it, and wished to live. Such is the prospect of the grave to man, until Christianity comes and Rev_eals a brighter world beyond the grave - a world that is all light. That darkness is now scattered. A clear light shines even around the grave, and beyond there is a world where all is light, and where "there is no night," and where all is one bright eternal day; Rev 21:23; Rev 22:5. O had Job been favored with these views of heaven, he would not have thus feared to die!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: the shadow of death: Where death projects his shadow, intercepting the light of life. without any order, having no arrangement, no distinction of inhabitants; the poor and the rich are there, the king and the beggar, their bodies in equal corruption and disgrace. where the light is as darkness, a palpable obscure, space and place, with only such a light or capability of distinction, as renders "darkness visible." Job 3:5, Job 34:22, Job 38:17; Psa 23:4, Psa 44:19, Psa 88:12; Jer 2:6, Jer 13:16; Luk 16:26
Geneva 1599
10:22 A land of darkness, as darkness [itself; and] of the shadow of death, without any (u) order, and [where] the light [is] as darkness.
(u) No distinction between light and darkness but where there is very darkness itself.
John Gill
10:22 A land of darkness, as darkness itself,.... Not merely like it, but truly so; as gross thick darkness, like that of Egypt, that might be felt; even blackness of darkness, which is as dark as it possibly can be; not only dark, but darkness, extremely dark:
and of the shadow of death; which is repeated for the illustration and confirmation of it, as having in it all kind of darkness, and that to the greatest degree:
without any order, or "orders" (i); or vicissitudes and successions of day and night, summer and winter, heat and cold, wet and dry; or revolutions of sun, moon, and stars, or of the constellations, as Aben Ezra; and whither persons go without any order, either of age, sex, or station; sometimes a young man, sometimes an old man, and the one before the other; sometimes a man, sometimes a woman; sometimes a king, prince, and nobleman, and sometimes a peasant; sometimes a rich man, and sometimes a poor man; no order is observed, but as death seizes them they are brought and laid in the grave, and there is no order there; the bones and dust of one and the other in a short time are mixed together, and, there is no knowing to whom they belong, only by the omniscient God:
and where the light is as darkness; were there anything in the grave that could with any propriety be called light, even that is nothing but darkness; darkness and light are the same thing there: or when "it shineth it is darkness" (k); that is, when the sun shines brightest here, as at noon day, it is entire darkness in the grave; no light is discerned there, the rays of the sun cannot penetrate there; and could they, there is no visive faculty in the dead to receive them; all darkness is in those secret places.
(i) "et non ordines", Pagninus, Montanus, Bolducius, Mercerus; "sine ordinibus", Cocceius, Schmidt. (k) "splendet", Beza, Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
10:22 The ideas of order and light, disorder and darkness, harmonize (Gen 1:2). Three Hebrew words are used for darkness; in Job 10:21 (1) the common word "darkness"; here (2) "a land of gloom" (from a Hebrew root, "to cover up"); (3) as "thick darkness" or blackness (from a root, expressing sunset). "Where the light thereof is like blackness." Its only sunshine is thick darkness. A bold figure of poetry. Job in a better frame has brighter thoughts of the unseen world. But his views at best wanted the definite clearness of the Christian's. Compare with his words here Rev_ 21:23; Rev_ 22:5; Ti2 1:10.