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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Речь Софара. - 1-3. Введение, - повод к речи. 4-12. Полная законность и справедливость постигшего Иова наказания. 13-20. Совет Иову раскаяться, и тогда он будет утешен.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Poor Job's wound's were yet bleeding, his sore still runs and ceases not, but none of his friends bring him any oil, any balm; Zophar, the third, pours into them as much vinegar as the two former had done. I. He exhibits a very high charge against Job, as proud and false in justifying himself, ver. 1-4. II. He appeals to God for his conviction, and begs that God would take him to task (ver. 5) and that Job might be made sensible, 1. Of God's unerring wisdom and his inviolable justice, ver. 6. 2. Of his unsearchable perfections, ver. 7-9. 3. Of his incontestable sovereignty and uncontrollable power, ver. 10. 4. Of the cognizance he takes of the children of men, ver. 11, 12. III. He assures him that, upon his repentance and reformation (ver. 13, 14), God would restore him to his former prosperity and safety (ver. 15-19); but that, if he were wicked it was in vain to expect it, ver. 20.
Adam Clarke: Commentary on the Bible - 1831
Zophar answers Job, and reproves him severely for his attempts to justify himself; charges him with secret iniquity, and contends that God inflicts less punishment on him than his iniquities deserve,6. Shows the knowledge and perfections of God to be unsearchable, and that none can resist his power,11. Warns him against vanity of mind, and exhorts him to repentance on the ground that his acceptance with God is still a possible case, and that his latter days may yet become happy and prosperous,20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 11:1, Zophar reproves Job for justifying himself; v. 5, God's wisdom is unsearchable; v. 13, The assured blessing of repentance.
Job 11:1
John Gill
INTRODUCTION TO JOB 11
In this chapter Zophar the Naamathite, Job's third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.
11:111:1: Կրկնեալ անդրէն Սովփարայ Մինեցւոյ ասէ.
1 Սոփար Մինեցին ասաց[14].[14] 14. Եբրայերէն՝ 1-8-ը տարբեր են:
11 Այն ատեն Սոփար Նաամացին պատասխանեց.
Կրկնեալ անդրէն Սովփարայ Մինեցւոյ ասէ:

11:1: Կրկնեալ անդրէն Սովփարայ Մինեցւոյ ասէ.
1 Սոփար Մինեցին ասաց[14].
[14] 14. Եբրայերէն՝ 1-8-ը տարբեր են:
11 Այն ատեն Սոփար Նաամացին պատասխանեց.
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11:111:1 И отвечал Софар Наамитянин и сказал:
11:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Σωφαρ σωφαρ the Μιναῖος μιναιος tell; declare
11:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer צֹפַ֥ר ṣōfˌar צֹפַר Zophar הַֽ hˈa הַ the נַּעֲמָתִ֗י nnaʕᵃmāṯˈî נַעֲמָתִי Naamathite וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
11:1. respondens autem Sophar Naamathites dixitThen Sophar the Naamathite answered, and said:
1. Then answered Zophar the Naamathite, and said,
11:1. But Zophar the Naamathite, responding, said:
11:1. Then answered Zophar the Naamathite, and said,
Then answered Zophar the Naamathite, and said:

11:1 И отвечал Софар Наамитянин и сказал:
11:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Σωφαρ σωφαρ the
Μιναῖος μιναιος tell; declare
11:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
צֹפַ֥ר ṣōfˌar צֹפַר Zophar
הַֽ hˈa הַ the
נַּעֲמָתִ֗י nnaʕᵃmāṯˈî נַעֲמָתִי Naamathite
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
11:1. respondens autem Sophar Naamathites dixit
Then Sophar the Naamathite answered, and said:
11:1. But Zophar the Naamathite, responding, said:
11:1. Then answered Zophar the Naamathite, and said,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then answered Zophar the Naamathite, and said, 2 Should not the multitude of words be answered? and should a man full of talk be justified? 3 Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? 4 For thou hast said, My doctrine is pure, and I am clean in thine eyes. 5 But oh that God would speak, and open his lips against thee; 6 And that he would show thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
It is sad to see what intemperate passions even wise and good men are sometimes betrayed into by the heat of disputation, of which Zophar here is an instance. Eliphaz began with a very modest preface, ch. iv. 2. Bildad was a little more rough upon Job, ch. viii. 2. But Zophar falls upon him without mercy, and gives him very bad language: Should a man full of talk be justified? And should thy lies make men hold their peace? Is this the way to comfort Job? No, nor to convince him neither. Does this become one that appears as an advocate for God and his justice? Tantæne animis coelestibus iræ?--In heavenly breasts can such resentment dwell? Those that engage in controversy will find it very hard to keep their temper. All the wisdom, caution, and resolution they have will be little enough to prevent their breaking out into such indecencies as we here find Zophar guilty of.
I. He represents Job otherwise than what he was, v. 2, 3. He would have him thought idle and impertinent in his discourse, and one that loved to hear himself talk; he gives him the lie, and calls him a mocker; and all this that it might be looked upon as a piece of justice to chastise him. Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary to put the worst colours they can upon them and their performances, and, right or wrong, to make them odious. We have read and considered Job's discourses in the foregoing chapters, and have found them full of good sense and much to the purpose, that his principles are right, his reasonings strong, many of his expressions weighty and very considerable, and that what there is in them of heat and passion a little candour and charity will excuse and overlook; and yet Zophar here invidiously represents him, 1. As a man that never considered what he said, but uttered what came uppermost, only to make a noise with the multitude of words, hoping by that means to carry his cause and run down his reprovers: Should not the multitude of words be answered? Truly, sometimes it is no great matter whether it be or no; silence perhaps is the best confutation of impertinence and puts the greatest contempt upon it. Answer not a fool according to his folly. But, if it be answered, let reason and grace have the answering of it, not pride and passion. Should a man full of talk (margin, a man of lips, that is all tongue, vox et præterea nihil--mere voice) be justified? Should he be justified in his loquacity, as in effect he is if he be not reproved for it? No, for in the multitude of words there wanteth not sin. Should he be justified by it? Shall many words pass for valid pleas? Shall he carry the day with the flourishes of language? No, he shall not be accepted with God, or any wise men, for his much speaking, Matt. vi. 7. 2. As a man that made no conscience of what he said--a liar, and one that hoped by the impudence of lies to silence his adversaries (should thy lies make men hold their peace?)--a mocker, one that bantered all mankind, and knew how to put false colours upon any thing, and was not ashamed to impose upon every one that talked with him: When thou mockest shall no man make thee ashamed? Is it not time to speak, to stem such a violent tide as this? Job was not mad, but spoke the words of truth and soberness, and yet was thus misrepresented. Eliphaz and Bildad had answered him, and said what they could to make him ashamed; it was therefore no instance of Zophar's generosity to set upon a man so violently who was already thus harassed. Here were three matched against one.
II. He charges Job with saying that which he had not said (v. 4): Thou hast said, My doctrine is pure. And what if he had said so? It was true that Job was sound in the faith, and orthodox in his judgment, and spoke better of God than his friends did. If he had expressed himself unwarily, yet it did not therefore follow but that his doctrine was true. But he charges him with saying, I am clean in thy eyes. Job had not said so: he had indeed said, Thou knowest that I am not wicked (ch. x. 7); but he had also said, I have sinned, and never pretended to a spotless perfection. He had indeed maintained that he was not a hypocrite as they charged him; but to infer thence that he would not own himself a sinner was an unfair insinuation. We ought to put the best construction on the words and actions of our brethren that they will bear; but contenders are tempted to put the worst.
III. He appeals to God, and wishes him to appear against Job. So very confident is he that Job is in the wrong that nothing will serve him but that God must immediately appear to silence and condemn him. We are commonly ready with too much assurance to interest God in our quarrels, and to conclude that, if he would but speak, he would take our part and speak for us, as Zophar here: O that God would speak! for he would certainly open his lips against thee; whereas, when God did speak, he opened his lips for Job against his three friends. We ought indeed to leave all controversies to be determined by the judgment of God, which we are sure is according to truth; but those are not always in the right who are most forward to appeal to that judgment and prejudge it against their antagonists. Zophar despairs to convince Job himself, and therefore desires God would convince him of two things which it is good for every one of us duly to consider, and under all our afflictions cheerfully to confess:--
1. The unsearchable depth of God's counsels. Zophar cannot pretend to do it, but he desires that God himself would show Job so much of the secrets of the divine wisdom as might convince him that they are at least double to that which is, v. 6. Note, (1.) There are secrets in the divine wisdom, arcana imperii--state-secrets. God's way is in the sea. Clouds and darkness are round about him. He has reasons of state which we cannot fathom and must not pry into. (2.) What we know of God is nothing to what we cannot know. What is hidden is more than double to what appears, Eph. iii. 9. (3.) By employing ourselves in adoring the depth of those divine counsels of which we cannot find the bottom we shall very much tranquilize our minds under the afflicting hand of God. (4.) God knows a great deal more evil of us than we do of ourselves; so some understand it. When God gave David a sight and sense of sin he said that he had in the hidden part made him to know wisdom, Ps. li. 6.
Adam Clarke: Commentary on the Bible - 1831
11:1: Zophar the Naamathite - Of this man and his friends, see He is the most inveterate of Job's accusers, and generally speaks without feeling or pity. In sour godliness he excelled all the rest. This chapter and the twentieth comprehends all that he said. He was too crooked to speak much in measured verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Zophar: Job 2:11, Job 20:1
Job 11:2
Carl Friedrich Keil and Franz Delitzsch
11:1
1 Then began Zophar the Naamathite, and said:
2 Shall the torrent of words remain unanswered,
And shall the prater be in the right?
3 Shall thy vain talking silence the people,
So that thou mockest without any one putting thee to shame,
4 And sayest: my doctrine is pure,
And I am guiltless in Thine eyes?
5 But oh that Eloah would speak,
And open His lips against thee,
6 And make known to thee the secrets of wisdom,
That she is twofold in her nature -
Know then that Eloah forgetteth much of thy guilt.
When Job has concluded his long speech, Zophar, the third and most impetuous of the friends, begins. His name, if it is to be explained according to the Arabic Esauitish name el-assfar,
(Note: Vid., Abulfeda's Historia anteislamica ed. Fleischer, p. 168.)
signifies the yellow one (flavedo), and the name of the place whence he comes, pleasantness (amaenitas). The very beginning of his speech is impassioned. He calls Job's speech דברים רב, a multitude of words (besides here, Prov 10:19; Eccles 5:2), and asks whether he is to remain unanswered; יענה לא, responsum non feret, from נענה, not the sense of being humbled, but: to be answered (of the suppliant: to be heard = to receive an answer). He calls Job שׂפתים אישׁ, a prater (distinct from דברים איש, a ready speaker, Ex 4:10), who is not in the right, whom one must not allow to have the last word. The questions, Job 11:2, are followed by another which is not denoted by the sign of a question, but is only known by the accent: Shall not thy בּדּים, meaningless speeches (from בדד = בטא, βαττολογεῖν), put men (מתים, like other archaisms, e.g., תּבל, always without the article) to silence, so that thou darest mock without any one making thee ashamed, i.e., leading thee on ad absurdum? Thou darest mock God (Hirzel); better Rosenmller: nos et Deum. The mockery here meant is that which Zophar has heard in Job's long speech; mockery at his opponents, in the belief that he is right because they remain silent. The futt. consec., Job 11:3., describe the conduct of Job which results from this absence of contradiction. Zophar, in v. 4, does not take up Job's own words, but means, that one had better have nothing more to do with Job, as he would some day say and think so and so, he would consider his doctrine blameless, and himself in relation to God pure. לקח occurs only here in this book; it is a word peculiar to the book of Proverbs (also only Deut 32:2; Is 29:24), and properly signifies the act of appropriating, then that which is presented for appropriation, i.e., for learning: the doctrine (similar to שׁמועה, the hearing, ἀκοή, and then the discourse); we see from the words "my doctrine is pure," which Zophar puts into the mouth of Job, that the controversy becomes more and more a controversy respecting known principles.
Job 11:5
With ואולם, verum enim vero, Zophar introduces his wish that God himself would instruct Job; this would most thoroughly refute his utterances. יתן מי is followed by the infin., then by futt., vid., Ges. 136, 1; כּפלים (only here and Is 40:2) denotes not only that which is twice as great, but generally that which far surpasses something else. The subject of the clause beginning with כּי is היא understood, i.e., divine wisdom: that she is the double with respect to (ל( ot, as e.g., 3Kings 10:23) reality (תושׁיה, as Job 5:12; Job 6:13, essentia, substantia), i.e., in comparison with Job's specious wisdom and philosophism. Instead of saying: then thou wouldst perceive, Zophar, realizing in his mind that which he has just wished, says imperiously ודע (an imper. consec., or, as Ewald, 345, b, calls it, imper. futuri, similar to Gen 20:7; 2Kings 21:3): thou must then perceive that God has dealt far more leniently with thee than thou hast deserved. The causative השּׁה (in Old Testament only this passage, and Job 39:17) denotes here oblivioni dare, and the מן of מעונך is partitive.
John Gill
11:1 Then answered Zophar the Naamathite,.... The third of Job's friends, that came to visit him; see Gill on Job 2:11; and who perhaps might be the youngest, since his turn was to speak last; and he appears to have less modesty and prudence, and more fire and heat in him; than his other friends; though he might be the more irritated by observing, that their arguments were baffled by Job, and had no manner of effect on him, to cause him to recede from his first sentiments and conduct:
and said; as follows.
John Wesley
11:1 Then answered - How hard is it, to preserve calmness, in the heat of disputation! Eliphaz began modestly: Bildad was a little rougher: But Zophar falls upon Job without mercy. "Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary, to put the worst colours they can upon them and their performances, and right or wrong to make them odious."
11:211:2: Որ շատ խօսի՝ ապաքէն ընդ նմին եւ լսիցէ. կամ որ խօսողն իցէ՝ կարիցէ՞ բանիւք արդարանալ[9174]։ [9174] Ոմանք. Ապաքէն ըստ նմին եւ լսի՛՛։
2 «Ով շատ է խօսում, պարտաւոր է նոյն ձեւով էլ լսել. խօսողը կարո՞ղ է խօսքերով արդարանալ:
2 «Միթէ շատ խօսքերուն պատասխան պիտի չտրուի՞ Ու լեզուանի մարդը կրնա՞յ խօսքով արդարանալ։
Որ շատ խօսի` ապաքէն ընդ նմին եւ լսիցէ. կամ որ խօսողն իցէ` կարիցէ՞ բանիւք արդարանալ:

11:2: Որ շատ խօսի՝ ապաքէն ընդ նմին եւ լսիցէ. կամ որ խօսողն իցէ՝ կարիցէ՞ բանիւք արդարանալ[9174]։
[9174] Ոմանք. Ապաքէն ըստ նմին եւ լսի՛՛։
2 «Ով շատ է խօսում, պարտաւոր է նոյն ձեւով էլ լսել. խօսողը կարո՞ղ է խօսքերով արդարանալ:
2 «Միթէ շատ խօսքերուն պատասխան պիտի չտրուի՞ Ու լեզուանի մարդը կրնա՞յ խօսքով արդարանալ։
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11:211:2 разве на множество слов нельзя дать ответа, и разве человек многоречивый прав?
11:2 ὁ ο the τὰ ο the πολλὰ πολυς much; many λέγων λεγω tell; declare καὶ και and; even ἀντακούσεται αντακουω or; than καὶ και and; even ὁ ο the εὔλαλος ευλαλος suppose εἶναι ειμι be δίκαιος δικαιος right; just εὐλογημένος ευλογεω commend; acclaim γεννητὸς γεννητος fathered; born γυναικὸς γυνη woman; wife ὀλιγόβιος ολιγοβιος short-lived
11:2 הֲ hᵃ הֲ [interrogative] רֹ֣ב rˈōv רֹב multitude דְּ֭בָרִים ˈdᵊvārîm דָּבָר word לֹ֣א lˈō לֹא not יֵעָנֶ֑ה yēʕānˈeh ענה answer וְ wᵊ וְ and אִם־ ʔim- אִם if אִ֖ישׁ ʔˌîš אִישׁ man שְׂפָתַ֣יִם śᵊfāṯˈayim שָׂפָה lip יִצְדָּֽק׃ yiṣdˈāq צדק be just
11:2. numquid qui multa loquitur non et audiet aut vir verbosus iustificabiturShall not he that speaketh much, hear also? or shall a man full of talk be justified?
2. Should not the multitude of words be answered? and should a man full of talk be justified?
11:2. Will he who speaks much, not also listen? Or will a talkative man be justified?
11:2. Should not the multitude of words be answered? and should a man full of talk be justified?
Should not the multitude of words be answered? and should a man full of talk be justified:

11:2 разве на множество слов нельзя дать ответа, и разве человек многоречивый прав?
11:2
ο the
τὰ ο the
πολλὰ πολυς much; many
λέγων λεγω tell; declare
καὶ και and; even
ἀντακούσεται αντακουω or; than
καὶ και and; even
ο the
εὔλαλος ευλαλος suppose
εἶναι ειμι be
δίκαιος δικαιος right; just
εὐλογημένος ευλογεω commend; acclaim
γεννητὸς γεννητος fathered; born
γυναικὸς γυνη woman; wife
ὀλιγόβιος ολιγοβιος short-lived
11:2
הֲ hᵃ הֲ [interrogative]
רֹ֣ב rˈōv רֹב multitude
דְּ֭בָרִים ˈdᵊvārîm דָּבָר word
לֹ֣א lˈō לֹא not
יֵעָנֶ֑ה yēʕānˈeh ענה answer
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אִ֖ישׁ ʔˌîš אִישׁ man
שְׂפָתַ֣יִם śᵊfāṯˈayim שָׂפָה lip
יִצְדָּֽק׃ yiṣdˈāq צדק be just
11:2. numquid qui multa loquitur non et audiet aut vir verbosus iustificabitur
Shall not he that speaketh much, hear also? or shall a man full of talk be justified?
11:2. Will he who speaks much, not also listen? Or will a talkative man be justified?
11:2. Should not the multitude of words be answered? and should a man full of talk be justified?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Многословие не есть признак ума и правды (Притч X:19), приводящей слушателей силою своей бдительности в молчание (VI:25), а наоборот свидетельствует о глупости (Еккл V:2; X:14). Считая сообразно с этим продолжительную речь Иова неубедительным пустословием, Софар не допускает возможности ответить на нее молчанием. Оно свидетельствовало бы о неспособности друзей понять и изобличить пустоту речей Иова, говорило бы о их глупости.
Adam Clarke: Commentary on the Bible - 1831
11:2: Should not the multitude of words be answered? - Some translate, "To multiply words profiteth nothing."
And should a man full of talk be justified - איש שפתים ish sephathayim, "a man of lips," a proper appellation for a great talker: he is "a man of lips," i.e., his lips are the only active parts of his system.
Albert Barnes: Notes on the Bible - 1834
11:2: Should not the multitude of words be answered? - As if all that Job had said had been mere words; or as if he was remarkable for mere garrulity.
And should a man full of talk be justified - Margin, as in Hebrew "of lips." The phrase is evidently a Hebraism, to denote a great talker - a man of mere lips, or empty sound. Zophar asks whether such a man could be justified or vindicated. It will be recollected that taciturnity was with the Orientals a much greater virtue than with us, and that it was regarded as one of the proofs of wisdom. The wise man with them was he who sat down at the feet of age, and desired to learn; who carefully collected the maxims of former times; who diligently observed the course of events; and who deliberated with care on what others had to say. Thus, Solomon says, "In the multitude of words there wanteth not sin: but he that refraineth his lips is wise;" Pro 10:19; so Jam 1:19, "let every man be swift to hear, slow to speak." It was supposed that a man who said much would say some foolish or improper things, and hence, it was regarded as a proof of prudence to be distinguished for silence. In Oriental countries, and it may be added also, in all countries that we regard as uncivilized, it is unusual and disrespectful to be hasty in offering counsel, to be forward to speak, or to be confident and bold in opinion; see the notes at -7. It was for reasons such as these that Zophar maintained that a man who was full of talk could not be justified in it; that there was presumptive proof that he was not a safe man, or a man who could be vindicated in all that he said.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: the multitude: Job 16:3, Job 18:2; Psa 140:11; Pro 10:19; Act 17:18; Jam 1:19
full of talk: Heb. of lips
Job 11:3
Geneva 1599
11:2 Should not the multitude of words be answered? and should a man (a) full of talk be justified?
(a) Should he persuade by his great talk that he is just?
John Gill
11:2 Should not the multitude of words be answered?.... Zophar insinuates, that Job was a mere babbler, a talkative man, that had words, but no matter; said a great deal, but there was nothing in what he said; that his words were but wind, yea, in effect that he was a fool, who is commonly full of words, and is known by the multitude of them; and whereas he might think to bear down all before him in this way, and to discourage persons from giving him an answer; this Zophar suggests should not be the case, nor would he be deterred hereby from giving one, which he now undertook: some supply it, as Bar Tzemach, "should not a man of a multitude of words" (s), &c. a verbose man, a dealer in many words, and nothing else, should not he be "answered?" if he uses nothing but words, and there is no argument in them, they seem not to deserve an answer, unless it be to show the emptiness of them, expose a man's folly, and pull down his pride and vanity:
and should a man full of talk be justified? or "a man of lips" (t), an eloquent man, or one that affects to be so; a man of a fine speech, who artfully colours things, and makes a show of wisdom and truth, when there are neither in what he says; is such a man to be justified? he would seem to be in his own eyes at least, if not in the eyes of others, if not answered; he would be thought to have carried his point, to have had the better of the argument, and to have got the victory by dint of words and power of oratory; for this is not to be understood of justification before God; for as no man is heard and accepted by him for his "much speaking", as was the opinion of the Heathens, so neither are any justified on account of their many words, any more than their many works; since, in a multitude of words there are often not only much folly and weakness, but vanities and sins, Prov 10:19; there is indeed a sense in which a man is justified by his words, Mt 12:37; when he confesses Christ, and professes to be justified by his righteousness, and believes in that, and pleads it as his justifying righteousness; he is justified by that righteousness; which is contained in the confession and profession of his faith; but this is not here meant.
(s) "an abundans verbis", Beza; "an multus verbis", Mercerus, so Kimchi & Ben Melech; and most Hebrew writers take for an adjective. (t) "vir labiorum", Montanus, Beza, Drusius, Vatablus, Mercerus, Bolducius, Cocceius, Schmidt, Michaelis.
John Wesley
11:2 Answered - Truly, sometimes it should not. Silence is the best confutation of impertinence, and puts the greatest contempt upon it.
Robert Jamieson, A. R. Fausset and David Brown
11:2 FIRST SPEECH OF ZOPHAR. (Job 11:1-20)
Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Prov 10:8, Prov 10:19).
11:311:3: Օրհնեա՛լ է ծնունդ կանանց սակաւակեաց։ Մի՛ զբազում բանիւք անկանիր. զի ո՛չ գոյ որ տայցէ քեզ պատասխանի[9175]։ [9175] Ոմանք. Որ տացէ պատասխանի։
3 Օրհնեալ է սակաւակեաց կանանց ծնունդը: Շատ էլ մի՛ շաղակրատիր, որովհետեւ մէկը չկայ, որ քեզ պատասխան տայ:
3 Քու պարապ խօսքերդ մարդիկը պիտի լռեցնե՞ն, Երբ դուն ծաղր ընես, պիտի չըլլա՞յ մէկը որ քեզ ամչցնէ։
Օրհնեալ է ծնունդ կանանց սակաւակեաց: Մի՛ զբազում բանիւք անկանիր, զի ոչ գոյ որ տայցէ քեզ պատասխանի:

11:3: Օրհնեա՛լ է ծնունդ կանանց սակաւակեաց։ Մի՛ զբազում բանիւք անկանիր. զի ո՛չ գոյ որ տայցէ քեզ պատասխանի[9175]։
[9175] Ոմանք. Որ տացէ պատասխանի։
3 Օրհնեալ է սակաւակեաց կանանց ծնունդը: Շատ էլ մի՛ շաղակրատիր, որովհետեւ մէկը չկայ, որ քեզ պատասխան տայ:
3 Քու պարապ խօսքերդ մարդիկը պիտի լռեցնե՞ն, Երբ դուն ծաղր ընես, պիտի չըլլա՞յ մէկը որ քեզ ամչցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 Пустословие твое заставит ли молчать мужей, чтобы ты глумился, и некому было постыдить тебя?
11:3 μὴ μη not πολὺς πολυς much; many ἐν εν in ῥήμασιν ρημα statement; phrase γίνου γινομαι happen; become οὐ ου not γάρ γαρ for ἐστιν ειμι be ὁ ο the ἀντικρινόμενός αντικρινω you
11:3 בַּ֭דֶּיךָ ˈbaddeʸḵā בַּד idle talk מְתִ֣ים mᵊṯˈîm מַת man יַחֲרִ֑ישׁו yaḥᵃrˈîšw חרשׁ be deaf וַ֝ ˈwa וְ and תִּלְעַ֗ג ttilʕˈaḡ לעג mock וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַכְלִֽם׃ maḵlˈim כלם humiliate
11:3. tibi soli tacebunt homines et cum ceteros inriseris a nullo confutaberisShall men hold their peace to thee only? and when thou hast mocked others, shall no man confute thee?
3. Should thy boastings make men hold their peace? and when thou mockest, shall no man make thee ashamed?
11:3. Will men be silent only for you? And when you have mocked others, will no one refute you?
11:3. Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed:

11:3 Пустословие твое заставит ли молчать мужей, чтобы ты глумился, и некому было постыдить тебя?
11:3
μὴ μη not
πολὺς πολυς much; many
ἐν εν in
ῥήμασιν ρημα statement; phrase
γίνου γινομαι happen; become
οὐ ου not
γάρ γαρ for
ἐστιν ειμι be
ο the
ἀντικρινόμενός αντικρινω you
11:3
בַּ֭דֶּיךָ ˈbaddeʸḵā בַּד idle talk
מְתִ֣ים mᵊṯˈîm מַת man
יַחֲרִ֑ישׁו yaḥᵃrˈîšw חרשׁ be deaf
וַ֝ ˈwa וְ and
תִּלְעַ֗ג ttilʕˈaḡ לעג mock
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַכְלִֽם׃ maḵlˈim כלם humiliate
11:3. tibi soli tacebunt homines et cum ceteros inriseris a nullo confutaberis
Shall men hold their peace to thee only? and when thou hast mocked others, shall no man confute thee?
3. Should thy boastings make men hold their peace? and when thou mockest, shall no man make thee ashamed?
11:3. Will men be silent only for you? And when you have mocked others, will no one refute you?
11:3. Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
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Adam Clarke: Commentary on the Bible - 1831
11:3: Should thy lies make men hold their peace? - This is a very severe reproof, and not justified by the occasion.
And when thou mockest - As thou despisest others, shall no man put thee to scorn? Zophar could never think that the solemn and awful manner in which Job spoke could be called bubbling, as some would translate the term לעג laag. He might consider Job's speech as sarcastic and severe, but he could not consider it as nonsense.
Albert Barnes: Notes on the Bible - 1834
11:3: Should thy lies - Margin, "devices." Rosenmuller renders this, "should men bear thy boastings with silence?" Dr. Good, "before thee would man-kind keep silence?" Vulgate, "tibi soli tacebunt homines?" "Shall men be silent before thee alone? The Septuagint tenders the whole passage, "he who speaketh much should also hear in turn; else the fine speaker (εὔλαλος eulalos) thinketh himself just. - Blessed be the short-lived offspring of woman. Be not profuse of words, for there is no one that judges against thee, and do not say that I am pure in works and blameless before him?" How this was made out of the Hebrew, or what is its exact sense, I am unable to say. There can be no doubt, I think, that our present translation is altogether too harsh, and that Zophar by no means designs to charge Job with uttering lies. The Hebrew word commonly used for lies, is wholly different from that which is used here. The word here (בד bad) denotes properly "separation;" then a part; and in various combinations as a preposition, "alone separate." "besides." Then the noun means empty talk, vain boasting; and then it may denote lies or falsehood. The leading idea is that of separation or of remoteness from anything, as from prudence, wisdom, propriety, or truth. It is a general term, like our word "bad," which I presume has been derived from this Hebrew word (בד bad), or from the Arabic "bad." In the plural (בדים badı̂ ym) it is rendered "liars" in Isa 44:25; Jer 50:36; "lies" in ; Isa 16:6; Jer 48:30; and "parts" in . It is also often rendered "staves," Exo 27:6; Exo 25:14-15, Exo 25:28, et sap, at. That it may mean "lies" here I admit, but it may also mean talk that is aside from propriety, and may refer here to a kind of discourse that was destitute of propriety, empty, vain talk.
And when thou mockest - That-is, "shalt thou be permitted to use the language of reproach and of complaint, and no one attempt to make thee sensible of its impropriety?" The complaints and arguments of Job he represented as in fact mocking God.
Shall no man make thee ashamed? - Shall no one show thee the impropriety of it, and bring thy mind to a sense of shame for what it has done? This was what Zophar now proposed to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: thy lies: or, thy devices, Job 13:4, Job 15:2, Job 15:3, Job 24:25
mockest: Job 12:4, Job 13:9, Job 17:2, Job 34:7; Psa 35:16; Jer 15:17; Jde 1:18
make thee: Psa 83:16; Th2 3:14; Tit 2:8
Job 11:4
John Gill
11:3 Should thy lies make men hold their peace?.... By which he means, either lies in common, untruths wilfully told, which are sins of a scandalous nature, which good men will not dare to commit knowingly; and to give a man, especially such a man, the lie, is very indecent; and to charge a man falsely with it is very injurious: or else doctrinal ones, errors in judgment, falsehoods concerning God and things divine; which not only are not of the truth, for no lie is of the truth, but are against it; and indeed where the case is notorious in either sense, men should not be silent, or be as men deaf and dumb, as the word (u) signifies, as if they did not hear the lies told them, or were unconcerned about them, or connived at them: David would not suffer a liar to be near him, nor dwell in his house, Ps 101:7; a common liar ought to be reproved and rejected; and doctrinal liars and lies should be opposed and resisted; truth should be contended for, and nothing be done against it, but everything for it: it is criminal to be silent at either sort of lies; nor should the bold and blustering manner in which they are told frighten men from a detection of them, which perhaps is what may be hinted at here (w); some render the words (x), "should thine iniquity frighten men?" they are not so strong and nervous as to appear unanswerable, and deter men from undertaking a reply unto them:
and, when thou mockest, shall no man make thee ashamed? here Job is represented as a mocker of God, which is inferred from Job 10:3; and at his friends, and the arguments they used, and the advice they gave, which is concluded from his words in Job 6:25; and as one hardened, who was not, and could not be made ashamed of what he had said against either, by anything that had been offered for his reproof and conviction: to make a mock of God, or a jest of divine things, or scoff at good men, is very bad; indeed it is the character of the worst of men; and such should be made ashamed, if possible, by exposing their sin and folly; and if not here, they will be covered with shame hereafter, when they shall appear before God, the Judge of all, who will not be mocked, and shall see the saints at the right hand of Christ, whom they have jeered and scoffed at: but this was not Job's true character; he was no mocker of God nor of good men; in this he was wronged and injured, and had nothing of this sort to be made ashamed of.
(u) So Ben Melech. (w) "jactantias tuas", Cocceius. (x) "Tuane argumenta mortales consternabunt?" Codurcus.
John Wesley
11:3 Lies - Both concerning thy own innocency, and concerning the counsels and ways of God. Mockest - Our friendly and faithful counsels, Job 6:14-15, Job 6:25-26.
Robert Jamieson, A. R. Fausset and David Brown
11:3 lies--rather, "vain boasting" (Is 16:6; Jer 48:30). The "men" is emphatic; men of sense; in antithesis to "vain boasting."
mockest--upbraidest God by complaints, "shall no man make thee ashamed?"
11:411:4: Մի՛ ասեր թէ սուրբ եմ գործովք, եւ անարատ առաջի Տեառն։
4 Մի՛ ասա՝ “Գործերովս մաքուր ու անարատ եմ Տիրոջ առաջ”:
4 Վասն զի դուն ըսիր թէ ‘Իմ խօսքս մաքուր է Ու քու աչքիդ առջեւ անարատ եմ’։
Մի՛ ասեր թէ` Սուրբ եմ գործովք եւ անարատ առաջի Տեառն:

11:4: Մի՛ ասեր թէ սուրբ եմ գործովք, եւ անարատ առաջի Տեառն։
4 Մի՛ ասա՝ “Գործերովս մաքուր ու անարատ եմ Տիրոջ առաջ”:
4 Վասն զի դուն ըսիր թէ ‘Իմ խօսքս մաքուր է Ու քու աչքիդ առջեւ անարատ եմ’։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Ты сказал: суждение мое верно, и чист я в очах Твоих.
11:4 μὴ μη not γὰρ γαρ for λέγε λεγω tell; declare ὅτι οτι since; that καθαρός καθαρος clean; clear εἰμι ειμι be τοῖς ο the ἔργοις εργον work καὶ και and; even ἄμεμπτος αμεμπτος faultless ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him
11:4 וַ֭ ˈwa וְ and תֹּאמֶר ttōmˌer אמר say זַ֣ךְ zˈaḵ זַךְ pure לִקְחִ֑י liqḥˈî לֶקַח teaching וּ֝ ˈû וְ and בַ֗ר vˈar בַּר pure הָיִ֥יתִי hāyˌîṯî היה be בְ vᵊ בְּ in עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
11:4. dixisti enim purus est sermo meus et mundus sum in conspectu tuoFor thou hast said: My word is pure, and I am clean in thy sight.
4. For thou sayest, My doctrine is pure, and I am clean in thine eyes.
11:4. For you said: “My word is pure, and I am clean in your sight.”
11:4. For thou hast said, My doctrine [is] pure, and I am clean in thine eyes.
For thou hast said, My doctrine [is] pure, and I am clean in thine eyes:

11:4 Ты сказал: суждение мое верно, и чист я в очах Твоих.
11:4
μὴ μη not
γὰρ γαρ for
λέγε λεγω tell; declare
ὅτι οτι since; that
καθαρός καθαρος clean; clear
εἰμι ειμι be
τοῖς ο the
ἔργοις εργον work
καὶ και and; even
ἄμεμπτος αμεμπτος faultless
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
11:4
וַ֭ ˈwa וְ and
תֹּאמֶר ttōmˌer אמר say
זַ֣ךְ zˈaḵ זַךְ pure
לִקְחִ֑י liqḥˈî לֶקַח teaching
וּ֝ ˈû וְ and
בַ֗ר vˈar בַּר pure
הָיִ֥יתִי hāyˌîṯî היה be
בְ vᵊ בְּ in
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
11:4. dixisti enim purus est sermo meus et mundus sum in conspectu tuo
For thou hast said: My word is pure, and I am clean in thy sight.
11:4. For you said: “My word is pure, and I am clean in your sight.”
11:4. For thou hast said, My doctrine [is] pure, and I am clean in thine eyes.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6. В противоположность Иову, уверенному в правоте своих суждений, невинности (X:7) и незаслуженности наказаний, Софар утверждает, что он страдает не только вполне заслуженно, но и мало: часть его грехов не открыта ему Богом (ст. 5), предана Богом забвению (ср. XIV:17), - прощена.
Adam Clarke: Commentary on the Bible - 1831
11:4: My doctrine is pure - לקחי likchi, "my assumptions." What I assume or take as right, and just, and true, are so; the precepts which I have formed, and the practice which I have founded on them, are all correct and perfect. Job had not exactly said, My doctrine and way of life are pure, and I am clean in thine eyes; but he had vindicated himself from their charges of secret sins and hypocrisy, and appealed to God for his general uprightness and sincerity: but Zophar here begs the question, in order that he may have something to say, and room to give vent to his invective.
Albert Barnes: Notes on the Bible - 1834
11:4: My doctrine is pure - The Septuagint instead of the word "doctrine" here reads "deeds," ἔργοις ergois; the Syriac, "thou sayest I have acted justly." But the word used here (לקח leqach) means properly "fair speech" or "taking arguments," that by which one is "taken" or captivated, from לקח lâ qach, "to take." Then it means doctrine, or instruction, Pro 1:5; Pro 9:9. Here it means the views which Job had expressed. Dr. Good supposes that it means "conduct," a word which would suit the connection, but the Hebrew is not used in this sense.
And I am clean in thine eyes - In the eyes of God, or in his sight. This was a false charge. Job had never maintained that he was perfect (compare the notes at ); he had only maintained that he was not such a sinner as his friends maintained that he was, a hypocrite, and a man eminent for guilt. His lack of absolute perfection he was ever ready to admit and mourn over.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: For thou: Job 6:10, Job 10:7; Pe1 3:15
I am clean: Job 6:29, Job 6:30, Job 7:20, Job 9:2, Job 9:3, Job 14:4, Job 34:5, Job 34:6, Job 35:2
Job 11:5
Geneva 1599
11:4 For thou hast said, (b) My doctrine [is] pure, and I am clean in thine eyes.
(b) He charges Job with this, that he should say, that the thing which he spoke was true, and that he was without sin in the sight of God.
John Gill
11:4 For thou hast said,.... What follows is produced to support the charge, especially of lying, which seems to be founded on what he had said in Job 6:10,
my doctrine is pure; free from error, unadulterated, unmixed, not blended with Heathenish principles and human doctrines; but tending to purity of heart and life, as every word of God, and doctrine that comes from him, is pure, yea, very pure, like silver purified seven times; and such was Job's doctrine which he "received" from God, "took" (y) up and professed, taught and delivered to others, so far as was agreeable to the will of God, and the revelation he had then made: and it appears that Job had very clear and sublime notions of God, of his being and perfections, of his works of nature, providence, and grace; of Christ his living Redeemer, of redemption and justification by him, and of the resurrection of the dead; and had purer and better notions of divine things than his friends had, and spoke better things of God than they did, God himself being witness, Job 42:7; some interpret this of the purity of his life and conversation: he is further charged with saying:
and I am clean in thine eyes: speaking to God, as Jarchi observes; and indeed so he was, and every believer is, in an evangelic sense; as to the new man, which is created in righteousness and true holiness, is without sin, and cannot commit it; and as washed from all sin in the blood of Christ, and as clothed with his righteousness, in which the saints are faultless before the throne, and are unblamable and irreprovable in the sight of God: but Zophar's meaning is, that Job had asserted that he was entirely free from sin in himself, was wholly without it, and did not commit any; and had appealed to God, as knowing it to be true; and which he seems to have grounded on what he had said, Job 10:7; through a mistake of his sense; which was not that he was free from sin entirely, but from any gross notorious sin, or from a wicked course of living, and particularly from the sin of hypocrisy, his friends suggested he was guilty of; otherwise he confesses himself a sinner, and prays for the pardon of his sins, and disclaims perfection in himself; see Job 7:20; and indeed there is no creature in itself clean in the sight of God, either angels or men; every man is naturally unclean; no good man is without sin, without the being, indwelling, and commission of it; nor will any truly gracious man say he is; he knows otherwise, and acknowledges it; he that says he is must be an ignorant man, or a vain and pharisaical man; yea, must not say the truth: some have suspected the first part of the words to be Job's, "and I am clean": and the other Zophar's explaining them; that is, "in thine eyes" (z); in his own apprehension, as if he had a high and conceited opinion of himself.
(y) "doctrina aut oratio mea et sententia mente accepta", Michaelis; so Cocceius; "id quid ab aliis acceptum", Drusius. (z) Vid. Schultens in loc.
John Wesley
11:4 Doctrine - Concerning God and his providence. Clean - I am innocent before God; I have not sinned either by my former actions, or by my present expressions. But Zophar perverts Job's words, for he did not deny that he was a sinner, but only that he was an hypocrite.
Robert Jamieson, A. R. Fausset and David Brown
11:4 doctrine--purposely used of Job's speeches, which sounded like lessons of doctrine (Deut 32:2; Prov 4:2).
thine--addressed to God. Job had maintained his sincerity against his friends suspicions, not faultlessness.
11:511:5: Այլ թէ զիա՞րդ Տէր խօսեսցի ընդ քեզ, եւ բացցէ զշրթունս իւր ընդ քեզ։
5 Այլ մտածի՛ր, թէ ինչպէ՛ս է Տէրը շրթունքները բաց անելու եւ հետդ խօսելու:
5 Սակայն երանի՜ թէ Աստուած խօսէր Ու քեզի դէմ իր շրթունքը բանար
Այլ թէ զիա՞րդ Տէր խօսեսցի ընդ քեզ, եւ բացցէ զշրթունս իւր ընդ քեզ:

11:5: Այլ թէ զիա՞րդ Տէր խօսեսցի ընդ քեզ, եւ բացցէ զշրթունս իւր ընդ քեզ։
5 Այլ մտածի՛ր, թէ ինչպէ՛ս է Տէրը շրթունքները բաց անելու եւ հետդ խօսելու:
5 Սակայն երանի՜ թէ Աստուած խօսէր Ու քեզի դէմ իր շրթունքը բանար
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 Но если бы Бог возглаголал и отверз уста Свои к тебе
11:5 ἀλλὰ αλλα but πῶς πως.1 how ἂν αν perhaps; ever ὁ ο the κύριος κυριος lord; master λαλήσαι λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἀνοίξει ανοιγω open up χείλη χειλος lip; shore αὐτοῦ αυτος he; him μετὰ μετα with; amid σοῦ σου of you; your
11:5 וְֽ wᵊˈ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but מִֽי־ mˈî- מִי who יִתֵּ֣ן yittˈēn נתן give אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god דַּבֵּ֑ר dabbˈēr דבר speak וְ wᵊ וְ and יִפְתַּ֖ח yiftˌaḥ פתח open שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip עִמָּֽךְ׃ ʕimmˈāḵ עִם with
11:5. atque utinam Deus loqueretur tecum et aperiret labia sua tibiAnd I wish that God would speak with thee, and would open his lips to thee,
5. But Oh that God would speak, and open his lips against thee;
11:5. Yet I wish that God would speak with you, and would open his lips to you,
11:5. But oh that God would speak, and open his lips against thee;
But oh that God would speak, and open his lips against thee:

11:5 Но если бы Бог возглаголал и отверз уста Свои к тебе
11:5
ἀλλὰ αλλα but
πῶς πως.1 how
ἂν αν perhaps; ever
ο the
κύριος κυριος lord; master
λαλήσαι λαλεω talk; speak
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ἀνοίξει ανοιγω open up
χείλη χειλος lip; shore
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
σοῦ σου of you; your
11:5
וְֽ wᵊˈ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
מִֽי־ mˈî- מִי who
יִתֵּ֣ן yittˈēn נתן give
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
דַּבֵּ֑ר dabbˈēr דבר speak
וְ wᵊ וְ and
יִפְתַּ֖ח yiftˌaḥ פתח open
שְׂפָתָ֣יו śᵊfāṯˈāʸw שָׂפָה lip
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
11:5. atque utinam Deus loqueretur tecum et aperiret labia sua tibi
And I wish that God would speak with thee, and would open his lips to thee,
11:5. Yet I wish that God would speak with you, and would open his lips to you,
11:5. But oh that God would speak, and open his lips against thee;
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
11:5: But O that God would speak - How little feeling, humanity, and charity is there in this prayer!
Albert Barnes: Notes on the Bible - 1834
11:5: But oh that God would speak - Hebrew, "and truly, who will give that God should speak." It is the expression of an earnest wish that God would address him, and bring him to a proper sense of his ill desert. The meaning is, that if God should speak to him he would by no means find himself so holy as he now claimed to be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: Job 23:3-7, Job 31:35, Job 33:6-18, Job 38:1, Job 38:2, Job 40:1-5, Job 40:8, Job 42:7
Job 11:6
John Gill
11:5 But O that God would speak,.... To Job, and stop his mouth, so full of words; convict him of his lies, reprove him for his mocks and scoffs, and make him ashamed of them; refute his false doctrine and oppose it, and show him his folly and vanity in imagining it to be pure, and in conceit thinking himself to be free from sin, and even in the sight of God himself: Zophar seems by this wish to suggest, that what his friends had as yet spoke had had no effect upon Job, and signified nothing; and that he despaired of bringing him to any true sense of himself and his case, but that God only could do it; and therefore he entreats he would take him in hand, and speak unto him; as he had by his providences in afflicting him, so by his spirit in teaching and instructing him; and he adds:
and open his lips against thee; or rather, "with thee", or "to thee" (a); converse with thee; speak out his mind freely; disclose the secrets of his wisdom, as in Job 11:6, and that for thy good; fully convince thee of thy sins, mistakes, and follies: for, notwithstanding all the heat and warmth of Zophar's spirit, yet, being a good man, as it cannot be thought he should wilfully and knowingly slander Job, and put a false gloss on his words, so neither could he desire any hurt or injury to be done him, or that God would deal with him as an enemy; only convince and reprove him for his sin, and justify himself and his own conduct, which he imagined Job had arraigned.
(a) , Sept. "tecum", Pagninus, Montanus, Beza, Vatablus, Mercerus, Cocceius, Schmidt, Michaelis; "tibi", V. L. "ad te", Piscator.
John Wesley
11:5 Speak - Plead with thee according to thy desire: he would soon put thee to silence. We are commonly ready with great assurance to interest God in our quarrels. But they are not always in the right, who are most forward, to appeal to his judgment, and prejudge it against their antagonists.
11:611:6: Ապա պատմեսցէ քեզ զօրութիւն իմաստութեան, զի կրկի՛ն եղիցի քան զքոյն. եւ ապա գիտասցես՝ թէ արժանի ըստ որոց մեղա՛րն անց ընդ քեզ ՚ի Տեառնէ։
6 Քեզ կը հասկացնի իմաստութեան զօրութիւնը, որ կը լինի կրկնակի, քան քոնը: Ապա կ’իմանաս, թէ ինչ որ գլխիդ բերել է Տէրը՝ արժանի էր քո գործած մեղքերին:
6 Ու քեզի յայտնէր իմաստութեան գաղտնիքը, Որ մարդուս իմացածին կրկինն է։Հիմա գիտցիր թէ Աստուած Քու անօրէնութեանդ մէկ մասը անտես կ’ընէ*։
Ապա պատմեսցէ քեզ զզօրութիւն իմաստութեան, զի կրկին եղիցի քան զքոյն. եւ ապա գիտասցես` թէ արժանի ըստ որոց մեղարն անց ընդ քեզ ի Տեառնէ:

11:6: Ապա պատմեսցէ քեզ զօրութիւն իմաստութեան, զի կրկի՛ն եղիցի քան զքոյն. եւ ապա գիտասցես՝ թէ արժանի ըստ որոց մեղա՛րն անց ընդ քեզ ՚ի Տեառնէ։
6 Քեզ կը հասկացնի իմաստութեան զօրութիւնը, որ կը լինի կրկնակի, քան քոնը: Ապա կ’իմանաս, թէ ինչ որ գլխիդ բերել է Տէրը՝ արժանի էր քո գործած մեղքերին:
6 Ու քեզի յայտնէր իմաստութեան գաղտնիքը, Որ մարդուս իմացածին կրկինն է։Հիմա գիտցիր թէ Աստուած Քու անօրէնութեանդ մէկ մասը անտես կ’ընէ*։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 и открыл тебе тайны премудрости, что тебе вдвое больше следовало бы понести! Итак знай, что Бог для тебя некоторые из беззаконий твоих предал забвению.
11:6 εἶτα ειτα then ἀναγγελεῖ αναγγελλω announce σοι σοι you δύναμιν δυναμις power; ability σοφίας σοφια wisdom ὅτι οτι since; that διπλοῦς διπλους double; twice ἔσται ειμι be τῶν ο the κατὰ κατα down; by σέ σε.1 you καὶ και and; even τότε τοτε at that γνώσῃ γινωσκω know ὅτι οτι since; that ἄξιά αξιος worthy; deserving σοι σοι you ἀπέβη αποβαινω step off; step away ἀπὸ απο from; away κυρίου κυριος lord; master ὧν ος who; what ἡμάρτηκας αμαρτανω sin
11:6 וְ wᵊ וְ and יַגֶּד־ yaggeḏ- נגד report לְךָ֨׀ lᵊḵˌā לְ to תַּֽעֲלֻמֹ֣ות tˈaʕᵃlumˈôṯ תַּעֲלֻמָה secret חָכְמָה֮ ḥoḵmā חָכְמָה wisdom כִּֽי־ kˈî- כִּי that כִפְלַ֪יִם ḵiflˈayim כֶּפֶל double לְֽ lᵊˈ לְ to ת֫וּשִׁיָּ֥ה ṯˈûšiyyˌā תּוּשִׁיָּה effect וְ wᵊ וְ and דַ֡ע ḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that יַשֶּׁ֥ה yaššˌeh נשׁה forget לְךָ֥ lᵊḵˌā לְ to אֱ֝לֹ֗והַ ˈʔᵉlˈôha אֱלֹוהַּ god מֵ mē מִן from עֲוֹנֶֽךָ׃ ʕᵃwōnˈeḵā עָוֹן sin
11:6. ut ostenderet tibi secreta sapientiae et quod multiplex esset lex eius et intellegeres quod multo minora exigaris a Deo quam meretur iniquitas tuaThat he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.
6. And that he would shew thee the secrets of wisdom, that is manifold in effectual working! Know therefore that God exacteth of thee less than thine iniquity deserveth.
11:6. so that he might reveal to you the secrets of wisdom, and how intricate his law is, and that you would understand how much less he requires of you than your iniquity deserves.
11:6. And that he would shew thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].
And that he would shew thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity:

11:6 и открыл тебе тайны премудрости, что тебе вдвое больше следовало бы понести! Итак знай, что Бог для тебя некоторые из беззаконий твоих предал забвению.
11:6
εἶτα ειτα then
ἀναγγελεῖ αναγγελλω announce
σοι σοι you
δύναμιν δυναμις power; ability
σοφίας σοφια wisdom
ὅτι οτι since; that
διπλοῦς διπλους double; twice
ἔσται ειμι be
τῶν ο the
κατὰ κατα down; by
σέ σε.1 you
καὶ και and; even
τότε τοτε at that
γνώσῃ γινωσκω know
ὅτι οτι since; that
ἄξιά αξιος worthy; deserving
σοι σοι you
ἀπέβη αποβαινω step off; step away
ἀπὸ απο from; away
κυρίου κυριος lord; master
ὧν ος who; what
ἡμάρτηκας αμαρτανω sin
11:6
וְ wᵊ וְ and
יַגֶּד־ yaggeḏ- נגד report
לְךָ֨׀ lᵊḵˌā לְ to
תַּֽעֲלֻמֹ֣ות tˈaʕᵃlumˈôṯ תַּעֲלֻמָה secret
חָכְמָה֮ ḥoḵmā חָכְמָה wisdom
כִּֽי־ kˈî- כִּי that
כִפְלַ֪יִם ḵiflˈayim כֶּפֶל double
לְֽ lᵊˈ לְ to
ת֫וּשִׁיָּ֥ה ṯˈûšiyyˌā תּוּשִׁיָּה effect
וְ wᵊ וְ and
דַ֡ע ḏˈaʕ ידע know
כִּֽי־ kˈî- כִּי that
יַשֶּׁ֥ה yaššˌeh נשׁה forget
לְךָ֥ lᵊḵˌā לְ to
אֱ֝לֹ֗והַ ˈʔᵉlˈôha אֱלֹוהַּ god
מֵ מִן from
עֲוֹנֶֽךָ׃ ʕᵃwōnˈeḵā עָוֹן sin
11:6. ut ostenderet tibi secreta sapientiae et quod multiplex esset lex eius et intellegeres quod multo minora exigaris a Deo quam meretur iniquitas tua
That he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.
11:6. so that he might reveal to you the secrets of wisdom, and how intricate his law is, and that you would understand how much less he requires of you than your iniquity deserves.
11:6. And that he would shew thee the secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].
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
11:6: The secrets of wisdom - All the depths of his own counsels; the heights, lengths, and breadths, of holiness. That they are double to that which is, תושיה tushiyah, which we translate that which is, is a word frequent in Job and in the Book of Proverbs, and is one of the evidences brought in favor of Solomon as the author of this book. It signifies substance or essence, and is translated by a great variety of terms; enterprise, completeness, substance, the whole constitution, wisdom, law, sound wisdom, solid complete happiness, solidity of reason and truth, the complete total sum, etc., etc. See Taylor's Hebrew and English Concord., under ישה. In this place the versions are various. Coverdale, following the Vulgate, translates: That he might shewe the (out of his secrite wissdome) how manyfolde his lawe is. The Septuagint, ὁτι διπλους εσται των κατα σε, that it is double to what it is with thee. Mr. Good translates, "For they are intricacies to Iniquity." This is a meaning never before given to תושיה tushiyah, and a meaning which even his own learned note will not make generally prevalent. Perhaps Zophar is here, in mind, comparing the wisdom which has been revealed with the wisdom not revealed. The perfection and excellence of the Divine nature and the purity of his law, are, in substance and essence, double or manifold to the revelation already made.
Less than thine iniquity deserveth - Mr. Good translates, And the knowledge hath withdrawn from thee because of thy sins; and represents Zophar as praying that God would reveal to him the secrets of wisdom, and the knowledge which he had withdrawn from him because of his transgressions. That Zophar intends to insinuate that God afflicted Job because of his iniquities, is evident; and that he thought that God had inflicted less chastisement upon him than his sins deserved, is not less so; and that, therefore, Job's complaining of harsh treatment was not at all well founded.
Albert Barnes: Notes on the Bible - 1834
11:6: And that he would show thee the secrets of wisdom - The hidden things that pertain to wisdom. The reference here is to the wisdom of God himself. The sense is this, "you now think yourself pure and holy. You have confidence in your own wisdom and integrity. But this apprehension is based on a short-sighted view of God, and on ignorance of him. If he would speak and show you his wisdom; if he would express his sense of what purity is, you would at once see how far you have come from perfection, and would be overwhelmed with a sense of your comparative vileness and sin."
That they are double to that which is - Noyes renders this," his wisdom which is unsearchable." Dr. Good, strangely enough, "for they are intricacies to iniquity." The expression, as it stands in our common version, is not very intelligible; and indeed it is difficult, to attach any idea to it. Of the words used in the Hebrew, the sense is not difficult. The word כפלים kı̂ playı̂ m, "double," is from כפל kâ phal "to fold,"" to double;" and means a doubling ; and then two folds, or double folds, and the sense here is, that the wisdom of God is "double-fold;" that is, complicated, inexplicable, or manifold. It is not spread out and plain, but is infolded, so that it requires to be unrolled to be understood. The word rendered "that which is" (תשׁיה tû shı̂ yâ h), means properly a setting upright, uprightness - from ישׁע yâ sha‛. Hence, it means help, deliverance, ; purpose, undertaking, see the notes at ; and then counsel, wisdom, understanding, ; Isa 28:29. It means here, I suppose, "understanding;" and the idea is, that the wisdom of God is "double of understanding;" that is, it is so infolded, so complex, that it greatly surpasses our comprehension. What we see is a small part of it; and the "secrets" of his wisdom - the parts of his wisdom which are not unfolded, are far above our grasp. His wisdom is like a vast roll or volume, only the first and a very small part of which is unrolled so that we can read it. But who can look into that that remains unopened, and penetrate between the involutions, so as to perceive and read it all? It is but little that is now unrolled of the mighty volume - the remainder will be unfolded as years and ages shall pass on, and the entire unfolding of the book will be reserved for eternity.
Know, therefore, that God exacteth of thee less than thine iniquity deserveth - The word here rendered "exacteth" (ישׁה yasheh) more properly means "to forget" - from נשׁה nâ shâ h. It also means to loan on usury, or to borrow; but the sense here is rather that of forgetting. It is not used in the sense of exacting. The true meaning is, "know, therefore, that for thee God hath caused to be forgotten a part of thy iniquity." That is, he has treated you as if he had caused a part of your sins to be out of mind, or as if they were not remembered. Instead of treating you, as you complain, with severity, he has by no means inflicted on you the calamities which you deserve. The ground of this unfeeling assertion is the abstract proposition that God is infinitely wiser than human beings; that he has a deeper insight into human guilt than people can have; and that if he should disclose to us all that he sees of the heart, we should be amazed at the Rev_elations of our own sins. This sentiment is undoubtedly true, and accords almost cxactly with what Job had himself said -22, but there is something very harsh and severe in the manner in which Zophar applies it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: show thee: Job 15:8, Job 15:11, Job 28:28; Deu 29:29; Psa 25:14; Dan 2:28, Dan 2:47; Mat 13:35; Rom 16:25, Rom 16:26; Co1 2:9-11; Eph 3:5
God exacteth: Ezr 9:13; Psa 103:10, Psa 106:43-46; Lam 3:22
Job 11:7
Geneva 1599
11:6 And that he would shew thee the (c) secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].
(c) Which is not to stand in justifying of yourself: he signifies that man will never be overcome while he reasons with another, and therefore God must break off the controversy, and stop man's mouth.
John Gill
11:6 And that he would show thee the secrets of wisdom,.... Either of sound doctrine, in opposition to his own doctrine he had such a vain opinion of; and then he would see, as he thought, that it was not so pure as he imagined it to be: the Gospel, and the doctrines of it, are the wisdom of God, the produce of it, and in which it is displayed; as in the doctrines of election to grace and glory, of redemption by Christ, of justification by his righteousness, and pardon by his blood; by which all the divine perfections are glorified, the justice and holiness of God, as well as his grace and mercy: and there are "secrets" or mysteries in this wisdom of God, 1Cor 2:6; of mysterious doctrines, which, though revealed, yet the "modus", or manner of them, is not to be searched out and understood; such is the trinity of Persons in the Godhead, the union of the two natures in Christ, the saint's union to God and communion with him, the resurrection of the dead, &c. and these and such like them are only shown by the Lord; men cannot come at them of themselves, by their own natural reason and understanding; it is God that reveals them, in his word, and by his spirit, and gives his people an increasing knowledge of them, 1Cor 2:9; or it may be rather the secrets of the wisdom of Divine Providence, in the government of the world, and the ordering of all things in it according to the counsel of God, may be here meant; there is a great display of the wisdom of God in Providence, and there are secrets in it undiscoverable by creatures; his ways are past finding out, they are in the deep waters, and his footsteps are not known, nor to be traced; though sometimes he makes his judgments manifest, and his mind in them; and what he does now, which men know not, he shows them hereafter; especially his own people, and particularly when in the sanctuary of the Lord, and in the way of their duty, when everything appears right and beautiful they before were ready to complain of; see Rom 11:33; and then it is seen:
that they are double to that which is! or to "wisdom" (b); as the word is rendered in Prov 2:7; that is, to human wisdom; and then the sense is, that the secrets of divine wisdom displayed, whether in the doctrines of grace or in the methods of Providence, being shown and made manifest, would appear to be "double"; that is, vastly, yea, infinitely to exceed the wisdom of men; and that these, which men are apt to arraign as weak and wrong, are the effects of the highest wisdom, or they then appear so "to a man of wisdom" (c); so the supply may be made, as is in Mic 6:9; or else the sense is, were Job let in to the secret wisdom of God more, and into the purity and holiness of his law, which some understand by "that which is", or "wisdom", and render it "according to the law" (d) and see what that requires, and how much short he comes of it, and what and how many were his transgressions and violations of it; it then would be plain to him, that the punishment that God, in wisdom, and according to his righteous law, might inflict upon him, would be double; or, greatly, yea, infinitely exceed those afflictions he was now exercised with, and therefore he had no reason to complain; to which agrees what follows:
know therefore that God exacteth of thee less than thine iniquities deserve; or punishes, afflicts, or chastises, less than the deserts of sin; see Ezra 9:13; some render it, "God exacteth of thee something of thine iniquity"; so Junius and Tremellius; according to which version the sense is, that sins are debts, and these many; and that payment of part of the debt of punishment for them is only required, which is not truth; for, though there is a debt of punishment due to justice for sin, yet it is not part of it only that is required of the sinner, but the whole, if any; for indeed no part of it is exacted of God's people, since the whole has been exacted of Christ, and he has answered and paid the whole debt, and blotted out the handwriting against them; wherefore the word used has rather the signification of forgetfulness, and may be rendered, either "God hath caused", or "suffered thee to forget part of thine iniquity" (e); or thou couldest never say that thou wert clean in his eye, and free from sin; or, "God himself has forgot part of thine iniquity" (f); in that he has afflicted thee so mildly, and with so much lenity; or, "hath forgotten thee for thine iniquity" (g); forsook him, hid his face from him, laid his hand on him, and sorely chastised him, so that he seemed to be forgotten by him, or he to forget to be gracious to him; all which were owing to his sins, these were the causes of it; or, "will condemn thee for thine iniquity" (h).
(b) "sapientiae", de Dieu, Schmidt, Michaelis; so the Targum. (c) "Viro sapientiae", Drusius. (d) "Secundum legem vel ordinationem", Vatablus. (e) "oblivisci facit te Deus, aliquid de iniquitate tua", some in Mercer so Gersom & Ben Melech, & Gussetius, p. 510. (f) "Quod obliviscatur tibi Deus ab iniquitate tua", Piscator; Vid. Gusset ib. (g) "Quod oblitus tui est propter iniquitatem tuam", Pagninus, Mercerus. (h) So some in Ben Melech.
John Wesley
11:6 Secrets - The unsearchable depths of God's wisdom in dealing with his creatures. Double - That they are far greater (the word double being used indefinitely for manifold, or plentiful) than that which is manifested. The secret wisdom of God is infinitely greater than that which is revealed to us by his word or works: the greatest part of what is known of God, is the least part of those perfections that are in him. And therefore thou dost rashly in judging so harshly of his proceedings with thee, because thou dost not comprehend the reasons of them, and in judging thyself innocent, because thou dost not see thy sins; whereas the all - knowing God sees innumerable sins in thee, for which he may utterly destroy thee.
Robert Jamieson, A. R. Fausset and David Brown
11:6 to that which is!--Rather, "they are double to [man's] wisdom" [MICHAELIS]. So the Hebrew is rendered (Prov 2:7). God's ways, which you arraign, if you were shown their secret wisdom, would be seen vastly to exceed that of men, including yours (1Cor 1:25).
exacteth--Rather, "God consigns to oblivion in thy favor much of thy guilt."
11:711:7: Եթէ զհետս Տեառն գտանիցե՞ս, կամ ՚ի վերջինսն հասանիցե՞ս զոր արա՛ր Ամենակալն։
7 Կը գտնե՞ս Տիրոջ ճանապարհը, կամ վերահասու կը լինե՞ս այն դէպքերին, որ սահմանել է քեզ համար Ամենակալը:
7 Աստուծոյ գաղտնիքը կրնա՞ս հասկնալ, Ամենակարողը կատարելապէս կրնա՞ս իմանալ։
Եթէ զհետս Տեառն գտանիցե՞ս, կամ ի վերջինսն հասանիցե՞ս զոր արար Ամենակալն:

11:7: Եթէ զհետս Տեառն գտանիցե՞ս, կամ ՚ի վերջինսն հասանիցե՞ս զոր արա՛ր Ամենակալն։
7 Կը գտնե՞ս Տիրոջ ճանապարհը, կամ վերահասու կը լինե՞ս այն դէպքերին, որ սահմանել է քեզ համար Ամենակալը:
7 Աստուծոյ գաղտնիքը կրնա՞ս հասկնալ, Ամենակարողը կատարելապէս կրնա՞ս իմանալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 Можешь ли ты исследованием найти Бога? Можешь ли совершенно постигнуть Вседержителя?
11:7 ἦ η.1 surely ἴχνος ιχνος footstep κυρίου κυριος lord; master εὑρήσεις ευρισκω find ἢ η or; than εἰς εις into; for τὰ ο the ἔσχατα εσχατος last; farthest part ἀφίκου αφικνεομαι reach ἃ ος who; what ἐποίησεν ποιεω do; make ὁ ο the παντοκράτωρ παντοκρατωρ almighty
11:7 הַ ha הֲ [interrogative] חֵ֣קֶר ḥˈēqer חֵקֶר exploration אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god תִּמְצָ֑א timṣˈā מצא find אִ֤ם ʔˈim אִם if עַד־ ʕaḏ- עַד unto תַּכְלִ֖ית taḵlˌîṯ תַּכְלִית completeness שַׁדַּ֣י šaddˈay שַׁדַּי Almighty תִּמְצָֽא׃ timṣˈā מצא find
11:7. forsitan vestigia Dei conprehendes et usque ad perfectum Omnipotentem repperiesPeradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?
7. Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
11:7. By chance, will you comprehend the footsteps of God and reach all the way to the perfection of the Almighty?
11:7. Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
Canst thou by searching find out God? canst thou find out the Almighty unto perfection:

11:7 Можешь ли ты исследованием найти Бога? Можешь ли совершенно постигнуть Вседержителя?
11:7
η.1 surely
ἴχνος ιχνος footstep
κυρίου κυριος lord; master
εὑρήσεις ευρισκω find
η or; than
εἰς εις into; for
τὰ ο the
ἔσχατα εσχατος last; farthest part
ἀφίκου αφικνεομαι reach
ος who; what
ἐποίησεν ποιεω do; make
ο the
παντοκράτωρ παντοκρατωρ almighty
11:7
הַ ha הֲ [interrogative]
חֵ֣קֶר ḥˈēqer חֵקֶר exploration
אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god
תִּמְצָ֑א timṣˈā מצא find
אִ֤ם ʔˈim אִם if
עַד־ ʕaḏ- עַד unto
תַּכְלִ֖ית taḵlˌîṯ תַּכְלִית completeness
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
תִּמְצָֽא׃ timṣˈā מצא find
11:7. forsitan vestigia Dei conprehendes et usque ad perfectum Omnipotentem repperies
Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?
11:7. By chance, will you comprehend the footsteps of God and reach all the way to the perfection of the Almighty?
11:7. Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9. И как в настоящем случае, так и в случае больших страданий Иов не имеет права оспаривать их справедливость. Его протест безрассуден, поскольку это - протест ограниченного по уму человека против Бога, мудрость которого, будучи взята во всем своем объеме, во всей глубине и широте (ст. 8-9), превосходит человеческое разумение (ст. 7; ср. Рим XI:33). Если человек не в состоянии обнять своим взглядом и мыслью небо, море и землю, то как же может он постичь их Творца? Иов будет осуждать то, чего не понимает.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Canst thou by searching find out God? canst thou find out the Almighty unto perfection? 8 It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? 9 The measure thereof is longer than the earth, and broader than the sea. 10 If he cut off, and shut up, or gather together, then who can hinder him? 11 For he knoweth vain men: he seeth wickedness also; will he not then consider it? 12 For vain man would be wise, though man be born like a wild ass's colt.
Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence.
I. See here what God is, and let him be adored.
1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" v. 7, 8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Acts xvii. 27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Eccl. iii. 11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, 1 Cor. xiii. 9, 10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Ps. cxxxix. 6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph. iii. 18, 19, That you may know the breadth, and length, and depth, and height, of the love of Christ.
2. God is a sovereign Lord (v. 10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs),--if he shut up in prison, or in the net of affliction (Ps. lxvi. 11),-- if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (ch. xxxiv. 14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again,--if he that separated between light and darkness, dry land and sea, at first, please to gather them together again,--if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings?
3. God is a strict and just observer of the children of men (v. 11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab. i. 13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence.
Adam Clarke: Commentary on the Bible - 1831
11:7: Canst thou by searching find out God? - What is God? A Being self-existent, eternal, infinite, immense, without bounds, incomprehensible either by mind, or time, or space. Who then can find this Being out? Who can fathom his depths, ascend to his heights, extend to his breadths, and comprehend the infinitude of his perfections?
Albert Barnes: Notes on the Bible - 1834
11:7: Canst then, by searching, find out God? - In order to illustrate the sentiment which he had just expressed, that the secrets of divine wisdom must be far above our comprehension, Zophar introduces here this sublime description of God - a description which seems to have the form and force of a proverb. It seems to have been a settled opinion that man could not find out the Almighty to perfection by his own powers - a sentiment, which is as true now, as it was then, and which is of the utmost importance in all our inquiries about the Creator. The sentiment is expressed in a most beautiful manner; and the language itself is not unworthy of the theme. The word "searching," חקר chê qer, is from חקר châ qar to search, to search out, to examine; and the primary sense, according to Gesenius, lies in searching in the earth by boring or digging - as for metals. Then it means to search with diligence and care. Here it means that by the utmost attention in examining the works of God, it would be impossible for man to find out the Almighty to perfection. All the investigations which have been made of God, have fallen short of the object; and at the present time it is as true as it was in the days of Job, that we cannot, by searching, find him out. Of much that pertains to him and his plans we must be content to remain in ignorance, until we are admitted to the Rev_elations of a higher world - happy and thankful now that we are permitted to know so much of him as we do, and that we are apprized of the existence of one infinite and perfect mind. It is an inexpressible privilege to know "anything" of God; and it is proof of the exalted nature of man, that he is now capable of becoming in any degree acquainted with the divine nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Canst: Job 5:9, Job 26:14, Job 37:23; Psa 77:19, Psa 145:3; Ecc 3:11; Isa 40:28; Mat 11:27; Rom 11:33; Co1 2:10, Co1 2:16; Eph 3:8
Job 11:8
Carl Friedrich Keil and Franz Delitzsch
11:7
7 Canst thou find out the nature of Eloah,
And penetrate to the foundation of the existence of the Almighty?
8 It is as the heights of heaven-what wilt thou do?
Deeper than Hades-what canst thou know?
9 The measure thereof is longer than the earth,
And broader than the sea.
The majority of modern commentators erroneously translate חקר searching = comprehension, and תּכלית perfection, a meaning which this word never has. The former, indeed, signifies first in an active sense: finding out by search; and then also objectively: the object sought after: "the hidden ground" (Ewald), the depth (here and Job 38:16; also, according to Ew., Job 8:8, of the deep innermost thought). The latter denotes penetrating to the extreme, and then the extreme, πέρας, itself (Job 26:10; Job 28:3). In other words: the nature that underlies that which is visible as an object of search is called חקר; and the extreme of a thing, i.e., the end, without which the beginning and middle cannot be understood, is called תכלית. The nature of God may be sought after, but cannot be found out; and the end of God is unattainable, for He is both: the Perfect One, absolutus; and the Endless One, infinitus.
Job 11:8-9
The feminine form of expression has reference to the divine wisdom (Chokma, Job 11:6), and amplifies what is there said of its transcendent reality. Its absoluteness is described by four dimensions, like the absoluteness of the love which devised the plan for man's redemption (Eph 3:18). The pronoun היא, with reference to this subject of the sentence, must be supplied. She is as "the heights of heaven" (comp. on subst. pro adj. Job 22:12); what wilt or canst thou do in order to scale that which is high as heaven? In Job 11:9 we have translated according to the reading מדּה with He mappic. This feminine construction is a contraction for מדּתהּ, as Job 5:13, ערמם for ערמתם; Zech 4:2, גלה for גלתה, and more syncopated forms of a like kind (vid., Comm. ber den Psalter, i. 225, ii. 172). The reading recorded by the Masora is, however, מדּה with He raph., according to which the word seems to be the accusative used adverbially; nevertheless the separation of this acc. relativus from its regens by the insertion of a word between them (comp. Job 15:10) would make a difficulty here where היא is wanting, and consequently מדה seems to signify mensura ejus whichever way it may be written (since ah raphe is also sometimes a softened form of the suffix, Job 31:22; Ewald, 94, b). The wisdom of God is in its height altogether inaccessible, in its depth fathomless and beyond research, in its length unbounded, in its breadth incomprehensible, stretching out far beyond all human thought.
John Gill
11:7 Canst thou by searching find out God?.... God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature, by considering the creatures that are made, who all proclaim some first cause or maker of them, who is God; but then it cannot be found out what God is, his nature, being, and perfections: an Heathen philosopher (i), being asked by a certain king what God was, required a day to give in his answer; when that was up he desired a second, and still went on asking more; and being demanded the reason of his dilatoriness, replied, the more he had considered the question, the more obscure it was to him: the world by wisdom, or the wiser part of the Heathen world, knew not God; though they knew there was one, they knew not who and what he was; and therefore in some places altars were erected to the unknown God, Acts 17:23, and though some of the perfections of God may be investigated from the works of nature, such as the power, wisdom, and goodness of God, Rom 1:19; yet not all his perfections, such as his grace, mercy, &c. proclaimed and displayed in Christ; nor indeed his counsels, purposes, and decrees, which lie in his eternal mind, are the thoughts of his heart, the deep things of God, which none but the Spirit of God searches, knows, and reveals; and since Zophar's request was, that God should show to Job "the secrets of wisdom", these may be meant here, either evangelical wisdom, the wisdom of God in a mystery hid in his heart from everlasting, and the mysterious truths and doctrines or it, things which eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive of; these are not to be found out by human search, but are by the revelation of God; or else the reasons of the proceedings of God in Providence, which are out of the reach of men, dark, intricate, mysterious, unsearchable, and past finding out:
canst thou find out the Almighty unto perfection? to the uttermost of his nature and perfections; all his attributes, the last of them, and the extremity thereof: that God is perfect and entire, wanting nothing, and is possessed of all perfections, may be found out, or otherwise he would not be God; but his essence and attributes, being infinite, can never be traced and comprehended by finite minds; there are some perfections of God we have no idea of, but are lost in confusion and amazement as soon as we think of them and reason about them, as his eternity and immensity particularly; for, when we have rolled over in our minds millions and millions of ages, we are as far off from eternity as when we began; and when we have pervaded all worlds, and every space and place, we have got no further into immensity than at first; we are confounded when we think of a Being without beginning and without bounds, unoriginated, and unlimited; yea, even it is but a small part of the works of God in creation that is known by men, or of God in and by them; nay, by divine revelation, which gives the clearest and most enlarged view of him, whereby he has proclaimed his name, a God gracious and merciful, &c. yet it is only his back parts that are shown, not his face; it is only through a glass, darkly, we now see; indeed, in the other world, we shall see him face to face, and as he is, yet then never comprehend his essence: and, after all, it is only in Christ that God is to be found, to saving purposes; in him is the most glorious display of him; being the brightness of his glory, and the express image of his person; and not only all his perfections are in him, as a divine Person, but they are glorified by him as Mediator; every step in salvation is taken in Christ, and every blessing of grace comes through him; what of the divine Presence and communion with God is enjoyed is by him; and he will be the medium of the enjoyment of God, and of all the glory and happiness of the saints in the world to come.
(i) Simonides, apud Cicero, de Nat. Deor. l. 1.
John Wesley
11:7 Find out - Discover all the depths of his wisdom, and the reasons of his actions?
Robert Jamieson, A. R. Fausset and David Brown
11:7 Rather, "Penetrate to the perfections of the Almighty" (Job 9:10; Ps 139:6).
11:811:8: Բա՛րձր են երկինք՝ եւ զի՞ գործիցես. խո՛ր են դժոխք՝ եւ դու զի՞ խելամտեսցես.
8 Բարձր է երկինքը. ի՞նչ կարող ես անել: Խորն է դժոխքը. ի՞նչ կ’իմանաս:
8 Անիկա երկնքին պէս բարձր է. Ի՞նչ կրնաս ընել. Դժոխքէն խորունկ է. ի՞նչ կրնաս գիտնալ։
Բարձր են երկինք, եւ զի՞ գործիցես. խոր են դժոխք, եւ դու`` զի՞ խելամտեսցես:

11:8: Բա՛րձր են երկինք՝ եւ զի՞ գործիցես. խո՛ր են դժոխք՝ եւ դու զի՞ խելամտեսցես.
8 Բարձր է երկինքը. ի՞նչ կարող ես անել: Խորն է դժոխքը. ի՞նչ կ’իմանաս:
8 Անիկա երկնքին պէս բարձր է. Ի՞նչ կրնաս ընել. Դժոխքէն խորունկ է. ի՞նչ կրնաս գիտնալ։
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11:811:8 Он превыше небес, что можешь сделать? глубже преисподней, что можешь узнать?
11:8 ὑψηλὸς υψηλος high; lofty ὁ ο the οὐρανός ουρανος sky; heaven καὶ και and; even τί τις.1 who?; what? ποιήσεις ποιεω do; make βαθύτερα βαθυς deep δὲ δε though; while τῶν ο the ἐν εν in ᾅδου αδης Hades τί τις.1 who?; what? οἶδας οιδα aware
11:8 גָּבְהֵ֣י gāvᵊhˈê גֹּבַהּ height שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens מַה־ mah- מָה what תִּפְעָ֑ל tifʕˈāl פעל make עֲמֻקָּ֥ה ʕᵃmuqqˌā עָמֹק deep מִ֝ ˈmi מִן from שְּׁאֹ֗ול ššᵊʔˈôl שְׁאֹול nether world מַה־ mah- מָה what תֵּדָֽע׃ tēḏˈāʕ ידע know
11:8. excelsior caelo est et quid facies profundior inferno et unde cognoscesHe is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know?
8. It is high as heaven; what canst thou do? deeper than Sheol; what canst thou know?
11:8. He is higher than heaven, and what will you do? He is deeper than hell, but how will you know?
11:8. [It is] as high as heaven; what canst thou do? deeper than hell; what canst thou know?
It is as high as heaven; what canst thou do? deeper than hell; what canst thou know:

11:8 Он превыше небес, что можешь сделать? глубже преисподней, что можешь узнать?
11:8
ὑψηλὸς υψηλος high; lofty
ο the
οὐρανός ουρανος sky; heaven
καὶ και and; even
τί τις.1 who?; what?
ποιήσεις ποιεω do; make
βαθύτερα βαθυς deep
δὲ δε though; while
τῶν ο the
ἐν εν in
ᾅδου αδης Hades
τί τις.1 who?; what?
οἶδας οιδα aware
11:8
גָּבְהֵ֣י gāvᵊhˈê גֹּבַהּ height
שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens
מַה־ mah- מָה what
תִּפְעָ֑ל tifʕˈāl פעל make
עֲמֻקָּ֥ה ʕᵃmuqqˌā עָמֹק deep
מִ֝ ˈmi מִן from
שְּׁאֹ֗ול ššᵊʔˈôl שְׁאֹול nether world
מַה־ mah- מָה what
תֵּדָֽע׃ tēḏˈāʕ ידע know
11:8. excelsior caelo est et quid facies profundior inferno et unde cognosces
He is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know?
11:8. He is higher than heaven, and what will you do? He is deeper than hell, but how will you know?
11:8. [It is] as high as heaven; what canst thou do? deeper than hell; what canst thou know?
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Adam Clarke: Commentary on the Bible - 1831
11:8: It is as high as heaven - High as the heavens, what canst thou work? Deep below sheol, (the invisible world), what canst thou know? Long beyond the earth, and broad beyond the sea, is its measure. These are instances in the immensity of created things, and all out of the reach of human power and knowledge; and if these things are so, how incomprehensible must he be, who designed, created, preserves, and governs the whole!
We find the same thought in Milton: -
"These are thy glorious works, Parent of good!
Almighty! Thine this universal frame:
How wondrous fair! Thyself how wondrous then!"
Albert Barnes: Notes on the Bible - 1834
11:8: It is as high as heaven - That is, the knowledge of God; or the subject is as high as heaven. The idea is, that man is incompetent to examine, with accuracy, an object that is as far off as the heavens; and that as the knowledge of God must be of that character, it is vain for him to attempt to investigate it fully. There is an energy in the Hebrew which is lost in our common translation. The Hebrew is abrupt and very emphatic: "The heights of the heavens!" It is the language of one looking up with astonishment at the high heavens, and over-powered with the thought that the knowledge of God must be higher even than those distant skies. Who can hope to understand it? Who can be qualified to make the investigation? It is a matter of simple but sublime truth, that God must be higher than these heavens; and when we take into view the amazing distances of many of the heavenly bodies, as now known by the aid of modern astronomy, we may ask with deeper emphasis by far than Zophar did. "Can we, by searching, find out God?"
Deeper than hell - Hebrew "Than Sheol" - משׁאול meshe'ô l. The Septuagint renders this, "the heaven is high, what canst thou do? And there are things deeper than in Hades - βαθύτερα τῶν ἐν ᾃδου bathutera tō n en Hadou - what dost thou know?" On the meaning of the word Sheol, see Isa 5:14, note; Isa 14:9, note. It seems to have been supposed to be as deep as the heavens are high; and the idea here is, that it would be impossible for man to investigate a subject that was as profound as Sheol was deep. The idea is not that God was in Sheol, but that the subject was as profound as the abode of departed spirits was deep and remote. It is possible that the Psalmist may have had this passage in his eye in the similar expression, occurring in Ps. 139:
If I ascend into heaven, thou art there;
If I make my bed in hell, behold thou art there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: It is as high as heaven: Heb. the heights of heaven, Job 22:12, Job 35:5; Ch2 6:18; Psa 103:11, Psa 148:13; Pro 25:2, Pro 25:3; Isa 55:9
deeper: Job 26:6; Psa 139:6-8; Amo 9:2; Eph 3:18, Eph 3:19
Job 11:9
Geneva 1599
11:8 [It is] as high as heaven; what canst thou do? (d) deeper than hell; what canst thou know?
(d) That is, this perfection of God, and if man is not able to comprehend the height of the heavens, the depth of the earth, the breadth of the sea, which are but creatures, how can he attain to the perfection of the creator.
John Gill
11:8 It is as high as heaven; what canst thou do?.... Or, "is higher than the heavens" (i); either the wisdom of God and the secrets of it; the perfection of his wisdom, by which he has made the heavens; or evangelical wisdom, hid in his heart, and which the highest of creatures, the angels, come at the knowledge of only by revelation; and therefore, what can man do to find it out, unless God reveals it? or wisdom displayed in dark providences, which can never be accounted for until the judgments of God are made manifest: or else, "he that is God", as the Vulgate Latin version, is "higher than the heavens"; the heaven is his throne on which he sits, and therefore he must be higher than that; the heavens, and heaven of heavens, cannot contain him; he fills up the infinite space beyond them; how is it possible therefore to find him out, to comprehend him?
deeper than hell; what canst thou know? meaning, neither the grave nor the place of the damned, for both which "Sheol" is sometimes used, but the centre or lowest part of the earth; there is a depth in God, in his essence, in his thoughts, in his wisdom, displayed in nature, providence, and grace, that is unfathomable; we can know nothing of it but what he is pleased to make known; see Ps 92:5; the Targum of the verse is,"in the height of heaven, what canst thou do? in the law, which is deeper than hell, what canst thou know?''
(i) "altior est altissimis coelis", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
11:8 It--the "wisdom" of God (Job 11:6). The abruptness of the Hebrew is forcible: "The heights of heaven! What canst thou do" (as to attaining to them with thy gaze, Ps 139:8)?
know--namely, of His perfections.
11:911:9: երկա՛յն է չափ երկրի. լա՛յն է ծով։
9 Երկար են երկրի չափերը. լայն է ծովը:
9 Անոր չափը՝ երկրէն երկայն Ու ծովէն լայն է։
Երկայն է չափ [114]երկրի, լայն է ծով:

11:9: երկա՛յն է չափ երկրի. լա՛յն է ծով։
9 Երկար են երկրի չափերը. լայն է ծովը:
9 Անոր չափը՝ երկրէն երկայն Ու ծովէն լայն է։
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11:911:9 Длиннее земли мера Его и шире моря.
11:9 ἢ η or; than μακρότερα μακρος long μέτρου μετρον measure γῆς γη earth; land ἢ η or; than εὔρους ευρος sea
11:9 אֲרֻכָּ֣ה ʔᵃrukkˈā אָרֹךְ long מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִדָּ֑הּ middˈāh מִדָּה measured stretch וּ֝ ˈû וְ and רְחָבָ֗ה rᵊḥāvˈā רָחָב wide מִנִּי־ minnî- מִן from יָֽם׃ yˈom יָם sea
11:9. longior terrae mensura eius et latior mariThe measure of him is longer than the earth, and broader than the sea.
9. The measure thereof is longer than the earth, and broader than the sea.
11:9. His measure is longer than the earth and wider than the sea.
11:9. The measure thereof [is] longer than the earth, and broader than the sea.
The measure thereof [is] longer than the earth, and broader than the sea:

11:9 Длиннее земли мера Его и шире моря.
11:9
η or; than
μακρότερα μακρος long
μέτρου μετρον measure
γῆς γη earth; land
η or; than
εὔρους ευρος sea
11:9
אֲרֻכָּ֣ה ʔᵃrukkˈā אָרֹךְ long
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִדָּ֑הּ middˈāh מִדָּה measured stretch
וּ֝ ˈû וְ and
רְחָבָ֗ה rᵊḥāvˈā רָחָב wide
מִנִּי־ minnî- מִן from
יָֽם׃ yˈom יָם sea
11:9. longior terrae mensura eius et latior mari
The measure of him is longer than the earth, and broader than the sea.
11:9. His measure is longer than the earth and wider than the sea.
11:9. The measure thereof [is] longer than the earth, and broader than the sea.
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Albert Barnes: Notes on the Bible - 1834
11:9: The measure thereof is longer than the earth - The measure of the knowledge of God. The extent of the earth would be one of the longest measures known to the ancients. Yet it is now impossible to ascertain what ideas were attached, in the time of Job, to the extent of the earth - and it is not necessary to know this in order to understand this expression. It is morally certain that the pRev_ailing ideas were very limited, and that a small part of the earth was then known. The general belief seems to have been, that it was a vast plain, surrounded by water - but how supported, and what were its limits, were evidently matters to them unknown. The earliest knowledge which we have of geography, as understood by the Arabs, represents the earth as wholly encompassed by an ocean, like a zone. This was usually characterized as a "Sea of Darkness;" an appellation usually given to the Atlantic; while to the Northern Sea was given the name of "The Sea of Pitchy Darkness." Edrisi imagined the land to be floating in the sea, and only part appearing above, like an egg in a basin of water. If these views pRev_ailed so late as the tenth and eleventh centuries of the Christian era, it is reasonable to conclude that the views of the figure and size of the earth must have been extremely limited in the time of Job. On the ancient views of geography, see the notes at -10, and the maps there, also Murray's Encyclopaedia of Geography, Book I, and Eschenberg's Manual of Classical Literature, by Prof. Fiske, Part I.
And broader than the sea - What was the idea of the breadth of the sea, which was supposed to surround the earth, it is now wholly impossible to determine. Probably there were no ideas on the subject that could be regarded as settled and definite. The ancients had no means of ascertaining this, and they perhaps supposed that the ocean extended to an unlimited extent - or, perhaps, to the far distant place where the sky and the water appeared to meet. At all events it was an illustration then, as it is now, of a vast distance, and is not inappropriately used here to denote the impossibility of fully understanding God. This illustration would be far more striking then than now. We have crossed the ocean; and we do not deem it an impracticable thing to explore the remotest seas. But not so the ancients. They kept close to the shore. They seldom ventured out of sight of land. The enterprise of exploring and crossing the vast ocean, which they supposed encompassed the globe, was regarded by them as wholly impracticable - and equally so they correctly supposed it was to find out God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: longer: Job 28:24, Job 28:25; Psa 65:5-8, Psa 139:9, Psa 139:10
Job 11:10
John Gill
11:9 The measure thereof is longer than the earth, and broader than the sea. Length is generally ascribed to the earth, and width to the sea; the ends of the earth are used for a great distance, and the sea is called the great and wide sea; see (k) Ps 72:1; but God and his perfections, particularly his wisdom and understanding, are infinite, Ps 147:5; and will admit of no dimensions; as his love, so his wisdom, has an height which cannot be reached, a depth that cannot be fathomed, and a length and breadth immeasurable; see Eph 3:18; from hence it appears that God is omniscient, omnipresent, and incomprehensible; and since he is to be found in Christ, and in him only, it is in vain for us to seek for him elsewhere: next the sovereignty of God is discoursed of.
(k) "Quid oceano longius inveriri potest", Cicero. Orat. 36.
11:1011:10: Եւ եթէ տապալեսցէ զամենայն, ո՞վ ասասցէ ցնա թէ զի՛նչ գործեցեր։
10 Եւ եթէ Աստուած կործանի այդ բոլորը, ո՞վ կ’ասի նրան՝ այդ ի՞նչ արեցիր:
10 Եթէ անիկա յարձակի ու գոցէ կամ հաւաքէ, Ո՞վ անոր արգելք պիտի ըլլայ
Եւ եթէ տապալեսցէ զամենայն``, ո՞վ ասասցէ ցնա թէ զի՞նչ գործեցեր:

11:10: Եւ եթէ տապալեսցէ զամենայն, ո՞վ ասասցէ ցնա թէ զի՛նչ գործեցեր։
10 Եւ եթէ Աստուած կործանի այդ բոլորը, ո՞վ կ’ասի նրան՝ այդ ի՞նչ արեցիր:
10 Եթէ անիկա յարձակի ու գոցէ կամ հաւաքէ, Ո՞վ անոր արգելք պիտի ըլլայ
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11:1011:10 Если Он пройдет и заключит кого в оковы и представит на суд, то кто отклонит Его?
11:10 ἐὰν εαν and if; unless δὲ δε though; while καταστρέψῃ καταστρεφω overturn τὰ ο the πάντα πας all; every τίς τις.1 who?; what? ἐρεῖ ερεω.1 state; mentioned αὐτῷ αυτος he; him τί τις.1 who?; what? ἐποίησας ποιεω do; make
11:10 אִם־ ʔim- אִם if יַחֲלֹ֥ף yaḥᵃlˌōf חלף come after וְ wᵊ וְ and יַסְגִּ֑יר yasgˈîr סגר close וְ֝ ˈw וְ and יַקְהִ֗יל yaqhˈîl קהל assemble וּ û וְ and מִ֣י mˈî מִי who יְשִׁיבֶֽנּוּ׃ yᵊšîvˈennû שׁוב return
11:10. si subverterit omnia vel in unum coartaverit quis contradicet eiIf he shall overturn all things, or shall press them together, who shall contradict him?
10. If he pass through, and shut up, and call unto judgment, then who can hinder him?
11:10. If he overturns all things, or packs them together, who will contradict him?
11:10. If he cut off, and shut up, or gather together, then who can hinder him?
If he cut off, and shut up, or gather together, then who can hinder him:

11:10 Если Он пройдет и заключит кого в оковы и представит на суд, то кто отклонит Его?
11:10
ἐὰν εαν and if; unless
δὲ δε though; while
καταστρέψῃ καταστρεφω overturn
τὰ ο the
πάντα πας all; every
τίς τις.1 who?; what?
ἐρεῖ ερεω.1 state; mentioned
αὐτῷ αυτος he; him
τί τις.1 who?; what?
ἐποίησας ποιεω do; make
11:10
אִם־ ʔim- אִם if
יַחֲלֹ֥ף yaḥᵃlˌōf חלף come after
וְ wᵊ וְ and
יַסְגִּ֑יר yasgˈîr סגר close
וְ֝ ˈw וְ and
יַקְהִ֗יל yaqhˈîl קהל assemble
וּ û וְ and
מִ֣י mˈî מִי who
יְשִׁיבֶֽנּוּ׃ yᵊšîvˈennû שׁוב return
11:10. si subverterit omnia vel in unum coartaverit quis contradicet ei
If he shall overturn all things, or shall press them together, who shall contradict him?
11:10. If he overturns all things, or packs them together, who will contradict him?
11:10. If he cut off, and shut up, or gather together, then who can hinder him?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Протест не только безрассуден, но и бесполезен. Божественные определения, основанные на всестороннем знании беззакония, даже замаскированного, прикрытого ложью, справедливы и в силу этого неотвратимы. Человек должен им подчиниться.
Adam Clarke: Commentary on the Bible - 1831
11:10: If he cut off - As he is unlimited and almighty, he cannot be controlled. He will do whatsoever he pleases; and he is pleased with nothing but what is right. Who then will dare to find fault? Perhaps Zophar may refer to Job's former state, his losses and afflictions. If he cut off, as he has done, thy children; if he shut up, as he has done, thyself by this sore disease; or gather together hostile bands to invade thy territories and carry away thy property; who can hinder him? He is sovereign, and has a right to dispose of his own property as he pleases.
Albert Barnes: Notes on the Bible - 1834
11:10: If he cut off - Margin, "Make a change." But neither of these phrases properly expresses the sense of the original. The whole image here is probably that of arresting a criminal and bringing him to trial, and the language is taken from the mode of conducting a prosecution. The word rendered "cut off" - יחלף yachâ lop, from חלף châ laph - means properly to pass along; to pass on; then to pass against anyone, to rush on, to assail; and in a remote sense in the Piel and the Hiphil, to cause to pass on or away, that is, to change. This is the sense expressed in the margin. The idea is not that of cutting off, but is that of making a rush upon a man, for the purpose of arresting him and bringing him to trial. There are frequent references to such trials in the book of Job. The Chaldee renders this, "if he pass on and shut up the heavens with clouds" - but the paraphrasist evidently did not understand the passage.
And shut up - That is, imprison or detain with a view to trial. Some such detention is always practiced of necessity before trial.
Or gather together - Gather together the parties for trial; or rather call the individual into court for trial. The word קהל qâ hal means properly to call together, to convoke, as a people; and is used to denote the custom of assembling the people for a trial - or, as we would say, to "call the court," which is now the office of a crier.
Then who can hinder him? - Margin, "Who can turn him away?" He has all power, and no one can resist him. No one can deliver the criminal from his hands. Zophar here is in fact repeating in another form what Job had himself said ( ff), and the sentiment seems to be proverbial. The idea here is, that if God should call a man into judgment, and hold him guilty, he could neither answer nor resist him. God is so great; he so intimately knows the human heart; he has so thorough an acquaintance with all our past sins, that we cannot hope to answer him or escape. Zophar argues on this principle: "God holds you to be guilty. He is punishing you accordingly. You do not feel it so, or suppose that you deserve all this. But he sees your heart, and knows all your life. If he holds you to be guilty, it is so. You cannot answer him, and you should so regard it, and submit."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: If he cut off: or, If he make a change, Job 5:18, Job 9:4, Job 9:12, Job 9:13, Job 12:14, Job 34:29; Isa 41:27; Dan 4:35
shut up: Job 38:8; Deu 32:30; Psa 31:8; Rev 3:7
hinder him: Heb. turn him away
Job 11:11
Carl Friedrich Keil and Franz Delitzsch
11:10
10 When He passes by and arrests
And calls to judgment, who will oppose Him?
11 For He knoweth the men devoid of principle,
And seeth wickedness without observing it.
12 But before an empty head gaineth understanding,
A wild ass would become a man.
In יחלף God is conceived as one who manifests himself by passing to and fro in the powers of nature (in the whirlwind, Is 21:1). Should He meet with one who is guilty, and seize and bring him to judgment, who then (waw apod.) will turn Him back, i.e., restrain Him? הקהיל is used of bringing to judgment, with reference to the ancient form of trial which was in public, and in which the carrying out of the sentence was partly incumbent on the people (3Kings 21:9; Ezek 16:40; Ezek 23:46). One might almost imagine that Zophar looks upon himself and the other two friends as forming such an "assembly:" they cannot justify him in opposition to God, since He accounts him guilty. God's mode of trial is summary, because infallible: He knows altogether שׁוא מתי, people who hypocritically disguise their moral nothingness (on this idea, vid., on Ps 26:4); and sees (looks through) און (from the root n, to breathe), otherwise grief, with which one pants, in a moral sense worthlessness, without any trace whatever of worth or substance. He knows and sees this moral wretchedness at once, and need not first of all reflect upon it: non opus habet, as Abenezra has correctly explained, ut diu consideret (comp. the like thought, Job 34:23).
Job 11:12 has been variously misinterpreted. Gesenius in his Handwrterbuch
(Note: Vid., Lexicon, Engl. edition, s.v. לבב Niphal. - Tr.)
translates: but man is empty and void of understanding; but this is contrary to the accentuation, according to which נבוב אישׁ together form the subject. Olshausen translates better: an empty man, on the other hand, is without heart; but the fut. cannot be exactly so used, and if we consider that Piel has never properly a privative meaning, though sometimes a privative idea (as e.g., סקּל, operam consumere in lapidos, scil. ejiciendos), we must regard a privative Niphal as likewise inadmissible. Stickel translates peculiarly: the man devoid of understanding is enraged against God; but this is opposed to the manifest correlation of נבוב and ילּבב, which does not indicate the antithesis of an empty and sulky person (Bttcher): the former rather signifies empty, and the latter to acquire heart or marrow (Heidenheim, לב יקנה), so that לב fills up the hollow space. Hirzel's rendering partly bears out the requirement of this correlation: man has understanding like a hollow pate; but this explanation, like that of Gesenius, violates the accentuation, and produces an affected witticism. The explanation which regards Job 11:12 as descriptive of the wholesome effect of the discipline of the divine judgments (comp. Is 26:9) is far better; it does not violate the accent, and moreover is more in accordance with the future form: the empty one becomes discerning thereby, the rough, humane (thus recently Ewald, Heiligst., Schlottm.); but according to this explanation, Job 11:12 is not connected with what immediately precedes, nor is the peculiarity of the expression fully brought out. Hupfeld opens up another way of interpreting the passage when he remarks, nil dicto facilius et simplicius; he understands Job 11:12 according to Job 11:12: But man is furnished with an empty heart, i.e., receives at his birth an empty undiscerning heart, and man is born as a wild ass's colt, i.e., as stupid and obstinate. This thought is satisfactorily connected with the preceding; but here also נבוב is taken as predicate in violation of the accentuation, nor is justice done to the correlation above referred to, and the whole sentence is referred to the portion of man at his birth, in opposition to the impression conveyed by the use of the fut. Oehler appears to us to have recognised the right sense: But an empty man is as little endowed with sense, as that a wild ass should ever be born as man - be, so to speak, born again and become a man.
(Note: Wetzstein explains: "But a man that barks like a dog (i.e., rages shamelessly) can become sensible, and a young wild ass (i.e., the wildest and roughest creature) be born again as a man (i.e., become gentle and civilised)," from נבב = נבח, since נבח is the commoner word for "barking" in the Syrian towns and villages, and נבב, on the other hand, is used among those who dwelt in tents. But we must then point it נבּוּב, and the antithesis ילּבב is more favourable the Hebrew meaning, "hollowed out, empty.")
The waw in ועיר is just like Job 5:7; Job 12:11, and brings into close connection the things that are to be compared, as in the form of emblematic proverbs (vid., Herzog's Real Encyklopdie, xiv. 696): the one will happen not earlier than, and as little as, the other. The Niphal נולד, which in Prov 17:17 signifies to become manifest, here borders on the notion of regenerari; a regeneration would be necessary if the wild ass should become human, - a regeneration which is inconceivable. It is by nature refractory, and especially when young (ועיר from Arab. ‛âr, fut. i in the signification vagari, huc illuc discurrere, of a young, restless, wild, frisking animal). Just so, says Zophar, the vacuum in an empty man is incapable of being filled up, - a side hit at Job, which rebounds on Zophar himself; for the dogma of the friends, which forms the sole contents of their hollowness, can indeed not fill with brightness and peace a heart that is passing through conflict. The peculiarity of the expression is no longer unintelligible; Zophar is the most impassioned of the three friends.
Geneva 1599
11:10 If he cut off, and (e) shut up, or gather together, then who can hinder him?
(e) If God should turn the state of things and establish a new order in nature, who could control him?
John Gill
11:10 If he cut off,.... The horns, power, dominion, and authority of the wicked; or the spirits of princes, or kingdoms and states, whole nations, as he did the seven nations of Canaan; or families, as Job's, his servants, and his children; or particular persons, by diseases, or by judgments, by famine, sword, and pestilence; there is none can hinder him; he will do what he pleases: or, as others render it, "if he changes" (l); if he makes revolutions in governments, changes in families, and in the estates of men, as in Job's; or changes men's countenances by death, and sends them out of time into eternity, there is no opposing him: or, "if he passes through" (m), as the word is sometimes used; see Is 8:8; if he comes out of his place to punish the inhabitants of the earth, and goes through a kingdom and nation, making or suffering to be made devastations everywhere, as he went through the land of Egypt and smote all the firstborn in it, there is no stopping him: or, "if he passes on" (n), or "from" hence, or goes away; see 1Kings 11:3; or departs from a people or particular person, even his own people, and hides his face from them, and is long, at least as they think, before he returns; who can behold him, or find him out, or cause him to show himself? see Job 23:3; or, "if he subverts" (o) and overturns things, or should reduce the world and all things in it to a chaos, as at the deluge, or as he overturned the cities of Sodom and Gomorrah, or should set on fire the whole course of nature, and burn up the whole world and all in it, and reduce it to ashes, as he will; there is none can stay his hand, and obstruct him in his designs and measures:
and shut up; should he do so; shut up in a civil sense, either in a prison, as Gersom, or in the hands of an enemy, by giving them unto them, to be enclosed and straitened by them, there is none can deliver; Ps 31:8; or to shut them up as he did Noah in the ark, by protecting them by his power and providence, and so appear to be on their side, and for them; who then can be against them? or what does it signify if any are, if the Lord shuts them up and keeps them close? or in a spiritual sense, if he concludes men in sin, and shuts them up in unbelief, and under the law; who but himself can set them free? or, if good men are shut up in their frames, and straitened in their souls, that they cannot come forth in the lively exercise of grace, and free discharge of duty; there is no opening for them till he pleases, Ps 88:8,
or gather together, then who can hinder him? either gathers them into one place, in a civil sense; or in a gracious manner, with great mercies and everlasting kindness to himself, to have communion with him; to his son, to participate of the blessings of his grace, and to his church and people, to enjoy all spiritual privileges with them; or, gathers men at and by death; see Job 34:14; and as he will gather them at the last day, even all nations, before him, the tares, and burn them and his wheat, and put them into his garner; and when he does any and every of these things, who can hinder him or turn him back from doing what he pleases: Job says much the same in Job 9:12; the Targum is,
"if he passes through and shuts up the heavens with clouds, and gathers armies, who can turn him back?"
(l) "si permutet proprie", Mercerus, Heb. "si mutabit locum", Piscator. (m) "Si transmeabit", Junius & Tremellius, Piscator; "si pervadat", Cocceius; "si transiverit", Michaelis. (n) "Si abierit", Schmidt. (o) "Si subverterit omnia", V. L.
John Wesley
11:10 Cut off - A person or family. Shut - Its a prison, or in the hands of an enemy. Gather - Whether it pleaseth God to scatter a family, or to gather them together from their dispersions. Hinder - Or, who can contradict him, charge him with injustice in such proceedings?
Robert Jamieson, A. R. Fausset and David Brown
11:10 cut off--Rather, as in Job 9:11, "pass over," as a storm; namely, rush upon in anger.
shut up--in prison, with a view to trial.
gather together--the parties for judgment: hold a judicial assembly; to pass sentence on the prisoners.
11:1111:11: Ինքն գիտէ զգործս անօրինաց. տեսեալ զանարժանս ո՛չ արասցէ անտես։
11 Ինքը գիտէ անօրէնների գործերը. անարժան բաներ տեսնելով՝ անտես չի առնի:
11 Քանզի ինք ունայն մարդիկը կը ճանչնա Ու անօրէնութիւնը տեսնելով՝ ուշադրութիւն պիտի չընէ՞։
Ինքն գիտէ զգործս անօրինաց, տեսեալ զանարժանս` ո՞չ արասցէ անտես:

11:11: Ինքն գիտէ զգործս անօրինաց. տեսեալ զանարժանս ո՛չ արասցէ անտես։
11 Ինքը գիտէ անօրէնների գործերը. անարժան բաներ տեսնելով՝ անտես չի առնի:
11 Քանզի ինք ունայն մարդիկը կը ճանչնա Ու անօրէնութիւնը տեսնելով՝ ուշադրութիւն պիտի չընէ՞։
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11:1111:11 Ибо Он знает людей лживых и видит беззаконие, и оставит ли его без внимания?
11:11 αὐτὸς αυτος he; him γὰρ γαρ for οἶδεν οιδα aware ἔργα εργον work ἀνόμων ανομος lawless ἰδὼν οραω view; see δὲ δε though; while ἄτοπα ατοπος out of place; impertinent οὐ ου not παρόψεται παρειδον observe by the way; notice
11:11 כִּי־ kî- כִּי that ה֭וּא ˈhû הוּא he יָדַ֣ע yāḏˈaʕ ידע know מְתֵי־ mᵊṯê- מַת man שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וַ wa וְ and יַּרְא־ yyar- ראה see אָ֝֗וֶן ˈʔˈāwen אָוֶן wickedness וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִתְבֹּונָֽן׃ yiṯbônˈān בין understand
11:11. ipse enim novit hominum vanitatem et videns iniquitatem nonne consideratFor he knoweth the vanity of men, and when he seeth iniquity, doth he not consider it?
11. For he knoweth vain men: he seeth iniquity also, even though he consider it not.
11:11. For he knows the vanity of men, and when he sees iniquity, does he not evaluate it?
11:11. For he knoweth vain men: he seeth wickedness also; will he not then consider [it]?
For he knoweth vain men: he seeth wickedness also; will he not then consider:

11:11 Ибо Он знает людей лживых и видит беззаконие, и оставит ли его без внимания?
11:11
αὐτὸς αυτος he; him
γὰρ γαρ for
οἶδεν οιδα aware
ἔργα εργον work
ἀνόμων ανομος lawless
ἰδὼν οραω view; see
δὲ δε though; while
ἄτοπα ατοπος out of place; impertinent
οὐ ου not
παρόψεται παρειδον observe by the way; notice
11:11
כִּי־ kî- כִּי that
ה֭וּא ˈhû הוּא he
יָדַ֣ע yāḏˈaʕ ידע know
מְתֵי־ mᵊṯê- מַת man
שָׁ֑וְא šˈāwᵊ שָׁוְא vanity
וַ wa וְ and
יַּרְא־ yyar- ראה see
אָ֝֗וֶן ˈʔˈāwen אָוֶן wickedness
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִתְבֹּונָֽן׃ yiṯbônˈān בין understand
11:11. ipse enim novit hominum vanitatem et videns iniquitatem nonne considerat
For he knoweth the vanity of men, and when he seeth iniquity, doth he not consider it?
11:11. For he knows the vanity of men, and when he sees iniquity, does he not evaluate it?
11:11. For he knoweth vain men: he seeth wickedness also; will he not then consider [it]?
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Adam Clarke: Commentary on the Bible - 1831
11:11: He knoweth vain men - מתי שוא methey shau, "men of falsehood."
He seeth wickedness - He sees as well what is in man, as what man does; and of his actions and propensities he cannot be an indifferent spectator.
Albert Barnes: Notes on the Bible - 1834
11:11: For he knoweth vain men - He is intimately acquainted with the heart; he knows human beings altogether. The word "vain" here (שׁוא shâ v'), means properly vanity, emptiness, falsehood, a lie, iniquity. "Men of vanity," here may mean people whose opinions are valueless, or it may mean people of deceit, falsehood, hypocrisy. Most probably it means the latter, and the indirect reference may be to such men as Job. The sense is, that God is intimately acquainted with such men. They cannot deceive him, and their wickedness will be found out.
Will he not then consider it? - Various ways have been proposed of explaining this. By some it is supposed to mean, "He seeth iniquity, where they do not observe it;" that is, he perceives it, where people do not themselves. This would express a thought which would accord well with the connection, but it is doubtful whether the Hebrew will bear this construction. By another explanation it is supposed to mean, as in our common version, "Will not God observe it, and bring it to trial? Will he suffer it to pass unnoticed?" This makes good sense, and the Hebrew will admit of this interpretation. But there is another view still, which is preferable to either. According to this it means, that God perceives the iniquity in man, though he does not seem to notice it; see the notes at . He appears to pass over a part of it, but he sees it notwithstanding, and is intimately acquainted with all the depravity of the heart. The main reference here is to Job, and the object is to show him that he was guilty, though he had asserted his innocence in so decided a manner. Though he seemed to himself to be innocent, yet Zophar labors to show him that he must be guilty, and that he had seen but a small part of his sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: he knoweth: Psa 94:11; Jer 17:9, Jer 17:10; Joh 2:24, Joh 2:25; Heb 4:13; Rev 2:23
he seeth: Job 22:13, Job 22:14; Psa 10:11, Psa 10:14, Psa 35:22; Ecc 5:8; Hos 7:2; Hab 1:13; Heb 4:13
Job 11:12
John Gill
11:11 For he knoweth vain men,.... Or, "men of vanity" (p), as all men are; men of low degree are vanity, and men of high degree a lie, and they are both lighter than vanity, Ps 62:9; and the Lord knows them, and knows them to be so; he knows all men, and all that is in them; he knows the vanity of their minds, and the vain thoughts that are in them; all their vain and idle words, and their vain lives and conversations; and therefore it is no wonder he does the above things at his pleasure:
he seeth wickedness also; the wickedness of their hearts and lives, their secret and open wickedness, their wicked thoughts, words, and actions; or, "men of wickedness"; even wicked men; they are all seen by him; nothing is or can be hid from him; he is God omniscient, the searcher of the hearts and trier of the reins of the children of men:
will he not then consider it? so as to punish or correct for it? he will: or, "he does not consider" (q); he seems as if he did not; as if he took no notice of wicked men, and of their wickedness, because he does not immediately punish or correct for it; or, he has no need to take any time to consider thereof, he sees and knows at once what it is, and what men are: Gersom reads this clause in connection with the former; "he sees the men of wickedness", and him who does "not consider" the ways of the Lord; or, the man does not consider that God sees him; so Ben Melech.
(p) "homines vanitatis", Vatablus, Drusius, Bolducius, Mercerus, Schmidt, Michaelis. (q) "et non cousiderat", Cocceius; "et non advertit", Schmidt.
John Wesley
11:11 Knoweth - Though men know but little of God, yet God knows man exactly. He knoweth that every man in the world is guilty of much vanity and folly, and therefore seeth sufficient reason for his severity against the best men. Wickedness - He perceiveth the wickedness of evil men, though it be covered with the veil of religion. Consider - Shall he only see it as an idle spectator, and not observe it as a judge to punish it?
Robert Jamieson, A. R. Fausset and David Brown
11:11 (Ps 94:11).
consider--so as to punish it. Rather, from the connection, Job 11:6, "He seeth wickedness also, which man does not perceive"; literally, "But no (other, save He) perceiveth it" [UMBREIT]. God's "wisdom" (Job 11:6), detects sin where Job's human eye cannot reach (Job 11:8), so as to see any.
11:1211:12: Բայց մարդ ՚ի խօսել ընդ վայր, ղօղի բանիւք. այր կանանցածին՝ հանգո՛յն է ցռոյ անապատականի[9176]։ [9176] Ոմանք. ՚Ի խօսել ղօղի բանիւք։
12 Դատարկաբան մարդը խօսքերի մէջ է թաքնւում: Կնոջից ծնուած մարդը նման է անապատի վայրի էշի:
12 Բայց անմիտ մարդը մեծամիտ է Ու կնոջմէ ծնած մարդը վայրենի իշու ձագի պէս է։
Բայց [115]մարդ ի խօսել ընդ վայր, ղօղի բանիւք``. այր կանանցածին հանգոյն է ցռոյ անապատականի:

11:12: Բայց մարդ ՚ի խօսել ընդ վայր, ղօղի բանիւք. այր կանանցածին՝ հանգո՛յն է ցռոյ անապատականի[9176]։
[9176] Ոմանք. ՚Ի խօսել ղօղի բանիւք։
12 Դատարկաբան մարդը խօսքերի մէջ է թաքնւում: Կնոջից ծնուած մարդը նման է անապատի վայրի էշի:
12 Բայց անմիտ մարդը մեծամիտ է Ու կնոջմէ ծնած մարդը վայրենի իշու ձագի պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 Но пустой человек мудрствует, хотя человек рождается подобно дикому осленку.
11:12 ἄνθρωπος ανθρωπος person; human δὲ δε though; while ἄλλως αλλως otherwise νήχεται νηχω word; log βροτὸς βροτος though; while γεννητὸς γεννητος fathered; born γυναικὸς γυνη woman; wife ἴσα ισος equal ὄνῳ ονος donkey ἐρημίτῃ ερημιτης of the desert
11:12 וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man נָ֭בוּב ˈnāvûv נבב be hollow יִלָּבֵ֑ב yillāvˈēv לבב stir וְ wᵊ וְ and עַ֥יִר ʕˌayir עַיִר steed פֶּ֝֗רֶא ˈpˈere פֶּרֶא zebra אָדָ֥ם ʔāḏˌām אָדָם human, mankind יִוָּלֵֽד׃ yiwwālˈēḏ ילד bear
11:12. vir vanus in superbiam erigitur et tamquam pullum onagri se liberum natum putatA vain man is lifted up into pride, and thinketh himself born free like a wild ass's colt.
12. But vain man is void of understanding, yea, man is born as a wild ass’s colt.
11:12. A vain man is lifted up in arrogance, and he thinks that he is born free like a wild ass’s colt.
11:12. For vain man would be wise, though man be born [like] a wild ass’s colt.
For vain man would be wise, though man be born [like] a wild ass' s colt:

11:12 Но пустой человек мудрствует, хотя человек рождается подобно дикому осленку.
11:12
ἄνθρωπος ανθρωπος person; human
δὲ δε though; while
ἄλλως αλλως otherwise
νήχεται νηχω word; log
βροτὸς βροτος though; while
γεννητὸς γεννητος fathered; born
γυναικὸς γυνη woman; wife
ἴσα ισος equal
ὄνῳ ονος donkey
ἐρημίτῃ ερημιτης of the desert
11:12
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
נָ֭בוּב ˈnāvûv נבב be hollow
יִלָּבֵ֑ב yillāvˈēv לבב stir
וְ wᵊ וְ and
עַ֥יִר ʕˌayir עַיִר steed
פֶּ֝֗רֶא ˈpˈere פֶּרֶא zebra
אָדָ֥ם ʔāḏˌām אָדָם human, mankind
יִוָּלֵֽד׃ yiwwālˈēḏ ילד bear
11:12. vir vanus in superbiam erigitur et tamquam pullum onagri se liberum natum putat
A vain man is lifted up into pride, and thinketh himself born free like a wild ass's colt.
12. But vain man is void of understanding, yea, man is born as a wild ass’s colt.
11:12. A vain man is lifted up in arrogance, and he thinks that he is born free like a wild ass’s colt.
11:12. For vain man would be wise, though man be born [like] a wild ass’s colt.
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
12. Так и поступит разумный человек; что же касается пустого, то скорее осел превратится в человека, чем он вразумится (Делич).
Adam Clarke: Commentary on the Bible - 1831
11:12: For vain man would be wise - The original is difficult and uncertain, ואיש נבוב ילבב veish nabub yillabeb, "And shall the hollow man assume courage," or "pride himself?" Or, as Mr. Good rather paraphrases it, Will he then accept the hollow-hearted person? The Chaldee gives two renderings: An eloquent man shall become wiser in his heart, and the colt of the wild ass is born as the son of man. Or, The wise man shall ponder it; and the refractory youth, who at last becomes prudent, shall make a great man. Coverdale - A vayne body exalteth him self; and the son of man is like a wylde asse's foale. Houbigant translates thus: - A man who hath understanding will become prudent; but he who is as the wild ass hath no heart, i.e., sense. According to this critic, the meaning is this: - A man of sense, should he at any time transgress, will learn wisdom from it; but a man of a brutish mind, uncultivated and unreflecting, will plunge yet deeper into iniquity.
Though man be born like a wild ass's colt - Is translated by Mr. Good, Or shall the wild ass colt assume the man? This is making a sense, but such as I fear the original will never allow. There is no end to the translations of this verse, and conjectures relative to its meaning. I shall conclude with the Vulgate - Vir vanus in superbiam erigitur, et tanquam pullum onagri se liberum natum putat, "Vain man is puffed up with pride; and he supposes himself to be born free like the wild ass's colt." Man is full of self-conceit; and imagines himself born to act as he pleases, to roam at large, to be under no control, and to be accountable to none for his actions.
Albert Barnes: Notes on the Bible - 1834
11:12: For vain man - Margin, "empty." נבוב nâ bû b, according to Gesenius, from the root נבב nâ bab, to bore through, and then to be hollow; metaphorical, "empty," "foolish." The Septuagint, strangely enough, renders this," but man floats about with words." The Hebrew here means, manifestly, hollow, empty; then insincere and hypocritical. Zophar refers to a hollow-hearted man, who, though he was in fact like a wild ass's colt, attempted to appear mild and gentle, and to have a heart. The meaning is, that man by nature has a spirit untamed and unsubdued, and that with this, he assumes the appearance of gentleness and tenderness, and attempts to appear as if he was worthy of love and affection. God, seeing this hollow-heartedness, treats him accordingly. The reference here is to men like Job, and Zophar undoubtedly meant to say that he was hollow-hearted and insincere, and yet that he wished to appear to be a man having a heart, or, having true piety.
Would be wise - Various interpretations have been given to this expression. The most simple and obvious seems to be the true one, though I have not seen it noticed by any of the commentators. The word rendered "would be wise" (ילבב yı̂ lâ bē b) is from לבב lâ bab, or לב lê b, meaning "heart," and the sense here, as it seems to me, is, "vain, hollow, and insincere, man would wish to seem to have a heart;" that is, would desire to appear sincere, or pious. Destitute of that truly, and false and hollow, he would nevertheless wish to appear different, and would put on the aspect of sincerity and religion. This is the most simple exposition, and this accords with the drift of the passage exactly, and expresses a sentiment which is unquestionably true. Gesenius, however, and some others render it, "but man is hollow and wanteth understanding; yea, man is born like a wild ass's colt, signifying the weakness and dullness of the human understanding in comparison with the divine wisdom." Others render it, "but the foolish man becometh wise when the wild ass's colt shall become a man," that is, never, a most forced and unnatural construction. Dr. Good renders it:
Will he then accept the hollow-hearted person?
Or shall the wild ass-colt assume the man?
Schultens and Dathe translate it:
Let then vain man be wise,
And the wild ass's colt become a man.
Though man be born - Though man by nature, or in connection with his birth, is untamed, lawless, rebellious. The wild ass is a striking image of that which is untamed and unsubdued; compare the notes at . Thus, Jeremiah describes it, "a wild ass used to the wilderness, that snuffeth up the wind at her pleasure," Jer 2:24. Thus, it is said of Ishmael Gen 16:12, "and he will be a wild man," אדם פרא pâ râ' 'â dâ m - a wild ass of a man. So :
Who hath sent out the wild ass free?
Or who hath loosed the bands of the wild ass?
It is not quite easy for us to understand these allusions, for with us the ass is the proverbial image of stupidity, dullness, obstinacy, and immobility. But it was not so with the ancients. It is mentioned as distinguished for velocity, for wildness, and for an unsubdued spirit. Thus, Oppian, as quoted by Bochart, Hieroz. Lib. i. c. ix. p. 63, says:
Κῤαιπνὸν, ἀελλοπόδην, κρατερώνυχον, ὀξύτατον Θεῖν.
Kraipnon, aellopodē n, kraterō nuchon, ocutaton thein.
"Swift, rapid, with strong hoofs, and most fleet in his course."
And Aristotle mentions wild asses as τήν ταχυτῆτα διαφέροντες tē n tachutē ta diapherontes, Hist. Lib. vi. 6 c. 36. So Aelian says of them, ὤκιστοι δραμεῖν ō kistoi dramein, fleet in their course. And Xenophon says of them, πολὺ τοῦ ἵππου θᾶττον ἔτρεχον polu tou hippou thatton etrechon, they run much swifter than a horse. In describing the march of the younger Cyrus through Syria, he says, "The wild ass, being swifter of foot than our horses, would, in gaining ground upon them, stand still and look around; and when their pursuers got nearly up to them, they would start off, and repeat the same trick; so that there remained to the hunters no other method of taking them but by dividing themselves into dispersed parties which succeeded each other in the chase;" compare Bochart, Hieroz. P. I. Lib. iii. c. xvi. pp. 867-879. A similar statement is made by Aelian (Lib. xiv. cap. 10, as quoted by Bochart), "The wild asses of Maurusius ὄνοι Μανρούσιοι onoi Maurousioi are most fleet in their course, and at the commencement of their course they seem to be borne along by the winds, or as on the wings of a bird." "In Persia," says the Editor of the Pictorial Bible, "the wild ass is prized above all other animals as an object of chase, not only from its fleetness, but the delicacy of its flesh, which made it an article of luxury even at the royal tables."
"They are now most abundantly found in the deserts of Tartary, and of the countries between the Tigris and the Indus, more particularly in the central parts of the regions thus defined. We know that they were also anciently found in the regions of Mesopotamia, Asia Minor, Syria, and Arabia Deserta; but from these regions they seem to have been, in the course of ages, almost entirely expelled or extirpated." Pict. Bib. on . The idea in the passage before us is, that man at his birth has a strong resemblance to a wild and untamed animal; and the passage undoubtedly indicates the early belief of the native proneness of man to wander away from God, and of his possessing by nature an insubmissive spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: For vain: Heb. For empty, Psa 62:9, Psa 62:10, Psa 73:22, Psa 92:6; Ecc 3:18; Rom 1:22; Jam 2:20
would: Job 5:13, Job 12:2, Job 12:3, Job 28:28; Pro 30:2-4; Rom 12:16; Co1 3:18-20; Jam 3:13-17
man be: Job 15:14; Psa 51:5; Eph 2:3
a wild: Job 6:5, Job 39:5-8; Jer 2:24
Job 11:13
Geneva 1599
11:12 For vain man would be wise, though man be born [like] a wild (f) ass's colt.
(f) That is, without understanding, so that whatever gifts he has afterward come from God, and not from nature.
John Gill
11:12 For vain man would be wise,.... Or "hollow" (r), empty man; empty of all that is good, though full of all unrighteousness; without God, the knowledge, love, and fear of him; without Christ, the knowledge of him, faith in him, and love to him; destitute of the Spirit, and of his grace, having no good thing in him: yet such a man "would be wise"; not desirous of true wisdom, but would be thought to be wise; he in conceit thinks himself that he is very wise, and he would fain have others think so of him; or is, or "may", or "will be wise" (s); may be made wise by the chastisements of God through afflictions, being sanctified to him by the grace of God; though he is a vain man, and also is what is after said of him; afflicting dispensations are sometimes teaching ones, and in the school of afflictions many useful lessons are learnt, whereby men become wiser; see Ps 94:12; though some understand the word in a very different sense, and interpret it bold, audacious, proud, and haughty; man takes heart (t), and lifts up himself against God, stretches his hand, and hardens his heart against him:
though man be born like a wild ass's colt; foolish and stupid, without understanding of divine and spiritual things; given to lust and wantonness, to serve divers lusts and pleasures; not subject to the yoke of the law of God, stubborn, refractory, and untameable, but by the grace of God; the ass, and especially the wild ass, and the colt of one, being a very stupid creature, and a very lustful and wanton one, chooses to be free, will not bear the yoke, but ranges about in desert places; see Job 39:5; some render the words, "and a wild ass's colt is", or "may be born a man" (u); that is, one that is by his first birth, and by his life and conversation, like a wild ass's colt, is or may be born again, and be made a new man, as Jarchi also interprets it, and so become a wise, knowing, and good man, which is a great truth; but whether the truth in this text, is not so clear: the Targum seems to incline this way;"a refractory, youth that grows wise shall become a great man.''
(r) "concavus", Montanus; "cavus", Drusius; "vacuus", Pagninus, Beza, Junius & Tremellius, Piscator, Michaelis. (s) "fiat vel fit cordatus", Junius & Tremellius, Piscator; so Broughton, Beza. (t) "In superbiam erigitur", V. L. "audaciam sumit", Schmidt. (u) "Pullus onager homo nascitur", Cocceius, Schmidt; "nascatur", Schultens.
John Wesley
11:12 Man - That since the fall is void of all true wisdom, pretends to be wise, and able to pass a censure upon all God's ways and works. Colt - Ignorant, and dull, and stupid, as to divine things, and yet heady and untractable.
Robert Jamieson, A. R. Fausset and David Brown
11:12 vain--hollow.
would be--"wants to consider himself wise"; opposed to God's "wisdom" (see on Job 11:11); refuses to see sin, where God sees it (Rom 1:22).
wild ass's colt--a proverb for untamed wildness (Job 39:5, Job 39:8; Jer 2:24; Gen 16:12; Hebrew, "a wild-ass man"). Man wishes to appear wisely obedient to his Lord, whereas he is, from his birth, unsubdued in spirit.
11:1311:13: Իսկ եթէ դու սուրբ եդիր զսիրտ քո, տարածեա՛ առ նա զձեռս քո։
13 Իսկ եթէ դու մաքուր ես պահել քո սիրտը՝ ձեռքդ մեկնի՛ր դէպի Աստուած:
13 Եթէ դուն սիրտդ շտկես Ու ձեռքերդ անոր երկնցնես
Իսկ եթէ դու սուրբ եդիր զսիրտ քո, տարածեա առ նա զձեռս քո:

11:13: Իսկ եթէ դու սուրբ եդիր զսիրտ քո, տարածեա՛ առ նա զձեռս քո։
13 Իսկ եթէ դու մաքուր ես պահել քո սիրտը՝ ձեռքդ մեկնի՛ր դէպի Աստուած:
13 Եթէ դուն սիրտդ շտկես Ու ձեռքերդ անոր երկնցնես
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 Если ты управишь сердце твое и прострешь к Нему руки твои,
11:13 εἰ ει if; whether γὰρ γαρ for σὺ συ you καθαρὰν καθαρος clean; clear ἔθου τιθημι put; make τὴν ο the καρδίαν καρδια heart σου σου of you; your ὑπτιάζεις υπτιαζω though; while χεῖρας χειρ hand πρὸς προς to; toward αὐτόν αυτος he; him
11:13 אִם־ ʔim- אִם if אַ֭תָּ֗ה ˈʔattˈā אַתָּה you הֲכִינֹ֣ותָ hᵃḵînˈôṯā כון be firm לִבֶּ֑ךָ libbˈeḵā לֵב heart וּ û וְ and פָרַשְׂתָּ֖ fāraśtˌā פרשׂ spread out אֵלָ֣יו ʔēlˈāʸw אֶל to כַּפֶּֽךָ׃ kappˈeḵā כַּף palm
11:13. tu autem firmasti cor tuum et expandisti ad eum manus tuasBut thou hast hardened thy heart, and hast spread thy hands to him.
13. If thou set thine heart aright, and stretch out thine hands toward him;
11:13. But you have fortified your heart and extended your hands to him.
11:13. If thou prepare thine heart, and stretch out thine hands toward him;
If thou prepare thine heart, and stretch out thine hands toward him:

11:13 Если ты управишь сердце твое и прострешь к Нему руки твои,
11:13
εἰ ει if; whether
γὰρ γαρ for
σὺ συ you
καθαρὰν καθαρος clean; clear
ἔθου τιθημι put; make
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
ὑπτιάζεις υπτιαζω though; while
χεῖρας χειρ hand
πρὸς προς to; toward
αὐτόν αυτος he; him
11:13
אִם־ ʔim- אִם if
אַ֭תָּ֗ה ˈʔattˈā אַתָּה you
הֲכִינֹ֣ותָ hᵃḵînˈôṯā כון be firm
לִבֶּ֑ךָ libbˈeḵā לֵב heart
וּ û וְ and
פָרַשְׂתָּ֖ fāraśtˌā פרשׂ spread out
אֵלָ֣יו ʔēlˈāʸw אֶל to
כַּפֶּֽךָ׃ kappˈeḵā כַּף palm
11:13. tu autem firmasti cor tuum et expandisti ad eum manus tuas
But thou hast hardened thy heart, and hast spread thy hands to him.
11:13. But you have fortified your heart and extended your hands to him.
11:13. If thou prepare thine heart, and stretch out thine hands toward him;
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
13-20. Определения Божии премудры и неотвратимы; следовательно, им нужно подчиняться, а не противиться. Смирение вознаграждается, гордость наказывается. Когда Иов прекратит ропот, "управит сердце свое", - даст ему истинное направление (ст. 13, ср. 1: Цар VII:3; 2: Пар XX:33; Пс LXXVII:8), что выразится в молитве и удалении от всего дурного (ст. 14, ср. VIII:5-6), то Бог наградит его. Он исцелится от болезней, лицо его сделается чистым, освободится от струпьев (ст. 15); не испытывая страха лишиться, он будет пользоваться устойчивым непрекращающимся счастьем, счастьем настолько полным и захватывающим его существо, что воспоминания о пережитых страданиях не оставят в его душе чувства горечи (ст. 16). Не омрачаемая ни опасением за будущее (ст. 15), ни печальными воспоминаниями о прошлом, жизнь Иова будет яснее полдня, - самого светлого в течение дня времени (ст. 17). Даже в случае опасности он, уверенный в божественной помощи и защите, может наслаждаться покоем, не боясь бедствия; оно его не коснется (ст. 18-19; ср. V:21-24; Лев XXVI:6; Соф III:13). Наконец, благоволение Божие к Иову сделает его предметом уважения для многих: они будут заискивать, добиваться его расположения (ст. 19: ср. Притч XIX:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 If thou prepare thine heart, and stretch out thine hands toward him; 14 If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. 15 For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear: 16 Because thou shalt forget thy misery, and remember it as waters that pass away: 17 And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning. 18 And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety. 19 Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. 20 But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.
Zophar, as the other two, here encourages Job to hope for better times if he would but come to a better temper.
I. He gives him good counsel (v. 13, 14), as Eliphaz did (ch. v. 8), and Bildad, ch. viii. 5. He would have him repent and return to God. Observe the steps of that return. 1. He must look within, and get his mind changed and the tree made good. He must prepare his heart; there the work of conversion and reformation must begin. The heart that wandered from God must be reduced--that was defiled with sin and put into disorder must be cleansed and put in order again--that was wavering and unfixed must be settled and established; so the word here signifies. The heart is then prepared to seek God when it is determined and fully resolved to make a business of it and to go through with it. 2. He must look up, and stretch out his hands towards God, that is, must stir up himself to take hold on God, must pray to him with earnestness and importunity, striving in prayer, and with expectation to receive mercy and grace from him. To give the hand to the Lord signifies to yield ourselves to him and to covenant with him, 2 Chron. xxx. 8. This Job must do, and, for the doing of it, must prepare his heart. Job had prayed, but Zophar would have him to pray in a better manner, not as an appellant, but as a petitioner and humble suppliant. 3. He must amend what was amiss in his own conversation, else his prayers would be ineffectual (v. 14): "If iniquity be in thy hand (that is, if there be any sin which thou dost yet live in the practice of) put it far away, forsake it with detestation and a holy indignation, stedfastly resolving not to return to it, nor ever to have any thing more to do with it. Ezek. xviii. 31; Hos. xiv. 9; Isa. xxx. 22. If any of the gains of iniquity, any goods gotten by fraud or oppression, be in thy hand, make restitution thereof" (as Zaccheus, Luke xix. 8), "and shake thy hands from holding them," Isa. xxxiii. 15. The guilt of sin is not removed if the gain of sin be not restored. 4. He must do his utmost to reform his family too: "Let not wickedness dwell in thy tabernacles; let not thy house harbour or shelter any wicked persons, any wicked practices, or any wealth gotten by wickedness." He suspected that Job's great household had been ill-governed, and that, where there were many, there were many wicked, and the ruin of his family was the punishment of the wickedness of it; and therefore, if he expected God should return to him, he must reform what was amiss there, and, though wickedness might come into his tabernacles, he must not suffer it to dwell there, Ps. ci. 3, &c.
II. He assures him of comfort if he took this counsel, v. 15, &c. If he would repent and reform, he should, without doubt, be easy and happy, and all would be well. Perhaps Zophar might insinuate that, unless God did speedily make such a change as this in his condition, he and his friends would be confirmed in their opinion of him as a hypocrite and a dissembler with God. A great truth, however, is conveyed, That, the work of righteousness will be peace, and the effect of righteousness quietness and assurance for ever, Isa. xxxii. 17. Those that sincerely turn to God may expect,
1. A holy confidence towards God: "Then shalt thou lift up thy face towards heaven without spot; thou mayest come boldly to the throne of grace, and not with that terror and amazement expressed," ch. ix. 34. If our hearts condemn us not for hypocrisy and impenitency, then have we confidence in our approaches to God and expectations from him, 1 John iii. 21. If we are looked upon in the face of the anointed, our faces, that were dejected, may be lifted up--that were polluted, being washed with the blood of Christ, may be lifted up without spot. We may draw near in full assurance of faith when we are sprinkled from an evil conscience, Heb. x. 22. Some understand this of the clearing up of his credit before men, Ps. xxxvii. 6. If we make our peace with God, we may with cheerfulness look our friends in the face.
2. A holy composedness in themselves: Thou shalt be stedfast, and shalt not fear, not be afraid of evil tidings, thy heart being fixed, Ps. cxii. 7. Job was now full of confusion (ch. x. 15), while he looked upon God as his enemy and quarrelled with him; but Zophar assures him that, if he would submit and humble himself, his mind would be composed, and he would be freed from those frightful apprehensions he had of God, which put him into such an agitation. The less we are frightened the more we are fixed, and consequently the more fit we are for our services and for our sufferings.
3. A comfortable reflection upon their past troubles (v. 16): "Thou shalt forget thy misery, as the mother forgets her travailing pains, for joy that the child is born; thou shalt be perfectly freed from the impressions it makes upon thee, and thou shalt remember it as waters that pass away, or are poured out of a vessel, which leave no taste or tincture behind them, as other liquors do. The wounds of thy present affliction shall be perfectly healed, not only without a remaining scar, but without a remaining pain." Job had endeavoured to forget his complaint (ch. ix. 27), but found he could not; his soul had still in remembrance the wormwood and the gall: but here Zophar puts him in a way to forget it; let him by faith and prayer bring his griefs and cares to God, an leave them with him, and then he shall forget them. Where sin sits heavily affliction sits lightly. If we duly remember our sins, we shall, in comparison with them, forget our misery, much more if we obtain the comfort of a sealed pardon and a settled peace. He whose iniquity is forgiven shall not say, I am sick, but shall forget his sickness, Isa. xxxiii. 24.
4. A comfortable prospect of their future peace. This Zophar here thinks to please Job with, in answer to the many despairing expressions he had used, as if it were to no purpose for him to hope ever to see good days again in this world: "Yea, but thou mayest" (says Zophar) "and good nights too." A blessed change he here puts him in hopes of.
(1.) That though now his light was eclipsed it should shine out again, and more brightly than ever (v. 17),-- that even his setting sun should out-shine his noon-day sun, and his evening be fair and clear as the morning, in respect both of honour and pleasure.--that his light should shine out of obscurity (Isa. lviii. 10), and the thick and dark cloud, from behind which his sun should break forth, would serve as a foil to its lustre,--that it should shine even in old age, and those evil days should be good days to him. Note, Those that truly turn to God then begin to shine forth; their path is as the shining light which increases, the period of their day will be the perfection of it, and their evening to this world will be their morning to a better.
(2.) That, though now he was in a continual fear and terror, he should live in a holy rest and security, and find himself continually safe and easy (v. 18): Thou shalt be secure, because there is hope. Note, Those who have a good hope, through grace, in God, and of heaven, are certainly safe, and have reason to be secure, how difficult soever the times are through which they pass in this world. He that walks uprightly may thus walk surely, because, though there are trouble and danger, yet there is hope that all will be well at last. Hope is an anchor of the soul, Heb. vi. 19. "Thou shalt dig about thee," that is, "Thou shalt be as safe as an army in its entrenchments." Those that submit to God's government shall be taken under his protection, and then they are safe both day and night. [1.] By day, when they employ themselves abroad: "Thou shalt dig in safety, thou and thy servants for thee, and not be again set upon by the plunderers, who fell upon thy servants at plough," ch. i. 14, 15. It is no part of the promised prosperity that he should live in idleness, but that he should have a calling and follow it, and, when he was about the business of it, should be under the divine protection. Thou shalt dig and be safe, not rob and be safe, revel and be safe. The way of duty is the way of safety. [2.] By night, when they repose themselves at home: Thou shalt take thy rest (and the sleep of the labouring man is sweet) in safety, notwithstanding the dangers of the darkness. The pillar of cloud by day shall be a pillar of fire by night: "Thou shalt lie down (v. 19), not forced to wander where there is no place to lay thy head on, nor forced to watch and sit up in expectation of assaults; but thou shalt go to bed at bedtime, and not only shall non hurt thee, but none shall make thee afraid nor so much as give thee an alarm." Note, It is a great mercy to have quiet nights and undisturbed sleeps; those say so that are within the hearing of the noise of war. And the way to be quiet is to seek unto God and keep ourselves in his love. Nothing needs make those afraid who return to God as their rest and take him for their habitation.
(3.) That, though now he was slighted, yet he should be courted: "Many shall make suit to thee, and think it their interest to secure thy friendship." Suit is made to those that are eminently wise or reputed to be so, that are very rich or in power. Zophar knew Job so well that he foresaw that, how low soever this present ebb was, if once the tide turned, it would flow as high as ever; and he would be again the darling of his country. Those that rightly make suit to God will probably see the day when others will make suit to them, as the foolish virgins to the wise, Give us of your oil.
III. Zophar concludes with a brief account of the doom of wicked people (v. 20): But the eyes of the wicked shall fail. It should seem, he suspected that Job would not take his counsel, and here tells him what would then come of it, setting death as well as life before him. See what will become of those who persist in their wickedness, and will not be reformed. 1. They shall not reach the good they flatter themselves with the hopes of in this world and in the other. Disappointments will be their doom, their shame, their endless torment. Their eyes shall fail with expecting that which will never come. When a wicked man dies his expectation perishes, Prov. xi. 7. Their hope shall be as a puff of breath (margin), vanished and gone past recall. Or their hope will perish and expire as a man does when he gives up the ghost; it will fail them when they have most need of it and when they expected the accomplishment of it; it will die away, and leave them in utter confusion. 2. They shall not avoid the evil which sometimes they frighten themselves with the apprehensions of. They shall not escape the execution of the sentence passed upon them, can neither out-brave it nor outrun it. Those that will not fly to God will find it in vain to think of flying from him.
Adam Clarke: Commentary on the Bible - 1831
11:13: If thou prepare thine heart - Make use of the powers which God has given thee, and be determined to seek him with all thy soul.
And stretch out thine hands toward him - Making fervent prayer and supplication, putting away iniquity out of thy hand, and not permitting wickedness to dwell in thy tabernacle; then thou shalt lift up thy face without a blush, thou wilt become established, and have nothing to fear,
There is a sentiment in Pro 16:1, very similar to that in the which we translate very improperly: -
לאדם מערכי לב leadam maarchey leb.
To man are the preparations of the heart:
ומהוה מענה לשון umeyehovah maaneh lashon.
But from Jehovah is the answer to the tongue.
It is man's duty to pray; it is God's prerogative to answer. Zophar, like all the rest, is true to his principle. Job must be a wicked man, else he had not been afflicted. There must be some iniquity in his hand, and some wickedness tolerated in his family. So they all supposed.
Albert Barnes: Notes on the Bible - 1834
11:13: If thou prepare thine heart - Zophar now proceeds to state that if Job even yet would return to God, he might hope for acceptance. Though he had sinned, and though he was now, as he supposed, a hollow-hearted and an insincere man, yet, if he would repent, he might expect the divine favor. In this he accords with the sentiment of Eliphaz, and he concludes his speech in a manner not a little resembling his; see -27.
And stretch out thine hands toward him - In the attitude of supplication. To stretch out or spread forth the hands, is a phrase often used to denote the act of supplication; see Ti1 2:8, and the notes of Wetstein on that place. Horace, 3 Carm. xxiii. 1, Coelo supinas si tuleris manus. Ovid, M. ix. 701, Ad sidera supplex Cressa manus tollens. Trist. i. 10, 21, Ipsc gubernator, tollens ad sidera palmas; compare Livy v. 21. Seneca, Ep. 41; Psa 63:4; Psa 134:2; Psa 141:2; Ezr 9:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: prepare: Job 5:8, Job 8:5, Job 8:6, Job 22:21, Job 22:22; Sa1 7:3; Ch2 12:14, Ch2 19:3; Psa 78:8; Luk 12:47
stretch: Psa 68:31, Psa 88:9, Psa 143:6
Job 11:14
Carl Friedrich Keil and Franz Delitzsch
11:13
13 But if thou wilt direct thy heart,
And spread out thy hands to Him -
14 If there is evil in thy hand, put it far away,
And let not wickedness dwell in thy tents -
15 Then indeed canst thou lift up thy face without spot,
And shalt be firm without fearing.
The phrase הכין לב signifies neither to raise the heart (Ewald), nor to establish it (Hirz.), but to direct it, i.e., give it the right direction (Ps 78:8) towards God, 1Kings 7:3; 2Chron 20:33; it has an independent meaning, so that there is no need to supply אל־אל, nor take וּפרשׂתּ to be for לפרושׂ (after the construction in 2Chron 30:19). To spread out the hands in prayer is כּפּים (פּרשׂ) פּרשׂ; ידים is seldom used instead of the more artistic כפים, palmas, h.e. manus supinas. The conditional antecedent clause is immediately followed, Job 11:14, by a similarly conditional parenthetical clause, which inserts the indispensable condition of acceptable prayer; the conclusion might begin with הרהיקהוּ: when thou sendest forth thy heart and spreadest out thy hands to Him, if there is wickedness in thy hand, put it far away; but the antecedent requires a promise for its conclusion, and the more so since the praet. and fut. which follow אם, Job 11:13, have the force of futt. exact.: si disposueris et extenderis, to which the conclusion: put it far away, is not suited, which rather expresses a preliminary condition of acceptable prayer. The conclusion then begins with כּי־אז, then indeed, like Job 8:6; Job 13:19, comp. Job 6:3, with עתּה כּי, now indeed; the causal signification of כי has in both instances passed into the confirmatory (comp. 1Kings 14:44; Ps 118:10-12; Ps 128:2, and on Gen 26:22): then verily wilt thou be able to raise thy countenance (without being forced to make any more bitter complaints, as Job 10:15.), without spot, i.e., not: without bodily infirmity, but: without spot of punishable guilt, sceleris et paenae (Rosenmller). מן here signifies without (Targ. דּלא), properly: far from, as Job 21:9; 2Kings 1:22; Prov 20:3. Faultless will he then be able to look up and be firm (מצּק from יצק, according to Ges. 71), quasi ex aere fusus (3Kings 7:16), one whom God can no longer get the better of.
Geneva 1599
11:13 If thou (g) prepare thine heart, and stretch out thine hands toward him;
(g) If you repent, pray to him.
John Gill
11:13 If thou prepare thine heart, and stretch out thine hands towards him. In this and the following verses Zophar proceeds to give some advice to Job; which, if taken, would issue in his future happiness, but otherwise it would be ill with him; he advises him to pray to God with an heart prepared for such service; so some render the last clause in the imperative, "stretch out thine hands (w) towards him"; that is, towards God; for, though not expressed, is implied, whose immensity, sovereignty, and omniscience, Zophar had been discoursing of; and, though stretching out the hands is sometimes a gesture of persons in distress and mournful circumstances, thereby signifying their grief and sorrow, and of others in great danger, in order to lay up anything for safety; and of conquered persons resigning themselves up into the hands of the conqueror; and of such who are desirous of being in friendship, alliance, and association with others; yet it is also sometimes used as for the whole of religious worship, Ps 44:20; so particularly for prayer, Ps 88:9; and this was what all Job's friends advised him to, to humble himself before God, to pray for the forgiveness of his sins, and for the removal of his afflictions and deliverance from them; see Job 5:8; in order to which it is proper the "heart should be prepared"; as it is requisite it should be to every good work by the grace of God so to this: and then may it be said to be prepared for such service, when the spirit of God is given as a spirit of grace and supplication, whereby the heart is impressed with a sense of its wants, and so knows what to pray for; and arguments and fit words are put into the mind and mouth, and it knows how to pray as it should; and is enabled to approach the throne of grace with sincerity, fervency, and in the exercise of faith, being sprinkled from an evil conscience by the blood of Jesus, and resigned to the divine will, in all its petitions it is directed to make: now this is the work of God, to prepare the heart; the preparation of the heart, as well as the answer of the tongue, is from the Lord; he is prayed to for it, and it is affirmed he will do it, Prov 16:1; but it is here represented as if it was man's act, which is said not to suggest any power in man to do it of himself; at least this is not the evangelic sense of such phrases; for Zophar might be of a more legal spirit, and not so thoroughly acquainted with the evangelic style; but this might be said, to show the necessity of such a preparation, and to stir up to a concern for it, and to expect and look for it from and by the grace of God.
(w) "Expande ad eum manus tuas", De Dieu.
John Wesley
11:13 Heart - To seek God; turning thy bold contentions with God into humble supplications.
Robert Jamieson, A. R. Fausset and David Brown
11:13 The apodosis to the "If" is at Job 11:15. The preparation of the heart is to be obtained (Prov 16:1) by stretching out the hands in prayer for it (Ps 10:17; 1Chron 29:18).
11:1411:14: Ապա թէ իցէ ՚ի ձեռին քում անօրէնութիւն, հեռի՛ արա զայն ՚ի քէն. եւ անօրէնութիւն ՚ի յարկի քում մի՛ ագցի[9177]։ [9177] Ոսկան. Ապա եթէ ՚ի ձեռին քում է անօ՛՛։ Ոմանք. Եւ անիրաւութիւն ՚ի յարկի։
14 Եւ եթէ քո մէջ անօրէնութիւն կայ՝ հեռո՛ւ վանիր այն քեզանից, եւ անօրէնութիւնը քո յարկի տակ թող չիջեւանի:
14 Եթէ քու ձեռքդ անօրէնութիւն կայ, զանիկա քեզմէ հեռացուր Ու մի՛ թողուր, որ վրաններուդ մէջ անզգամութիւն բնակի։
Ապա թէ իցէ ի ձեռին քում անօրէնութիւն, հեռի արա զայն ի քէն, եւ անօրէնութիւն ի յարկի քում մի՛ ագցի:

11:14: Ապա թէ իցէ ՚ի ձեռին քում անօրէնութիւն, հեռի՛ արա զայն ՚ի քէն. եւ անօրէնութիւն ՚ի յարկի քում մի՛ ագցի[9177]։
[9177] Ոսկան. Ապա եթէ ՚ի ձեռին քում է անօ՛՛։ Ոմանք. Եւ անիրաւութիւն ՚ի յարկի։
14 Եւ եթէ քո մէջ անօրէնութիւն կայ՝ հեռո՛ւ վանիր այն քեզանից, եւ անօրէնութիւնը քո յարկի տակ թող չիջեւանի:
14 Եթէ քու ձեռքդ անօրէնութիւն կայ, զանիկա քեզմէ հեռացուր Ու մի՛ թողուր, որ վրաններուդ մէջ անզգամութիւն բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 и если есть порок в руке твоей, а ты удалишь его и не дашь беззаконию обитать в шатрах твоих,
11:14 εἰ ει if; whether ἄνομόν ανομος lawless τί τις anyone; someone ἐστιν ειμι be ἐν εν in χερσίν χειρ hand σου σου of you; your πόρρω πορρω forward; far away ποίησον ποιεω do; make αὐτὸ αυτος he; him ἀπὸ απο from; away σοῦ σου of you; your ἀδικία αδικια injury; injustice δὲ δε though; while ἐν εν in διαίτῃ διαιτα of you; your μὴ μη not αὐλισθήτω αυλιζομαι spend the night
11:14 אִם־ ʔim- אִם if אָ֣וֶן ʔˈāwen אָוֶן wickedness בְּ֭ ˈbᵊ בְּ in יָדְךָ yāḏᵊḵˌā יָד hand הַרְחִיקֵ֑הוּ harḥîqˈēhû רחק be far וְ wᵊ וְ and אַל־ ʔal- אַל not תַּשְׁכֵּ֖ן taškˌēn שׁכן dwell בְּ bᵊ בְּ in אֹהָלֶ֣יךָ ʔōholˈeʸḵā אֹהֶל tent עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
11:14. si iniquitatem quod est in manu tua abstuleris a te et non manserit in tabernaculo tuo iniustitiaIf thou wilt put away from thee the iniquity that is in thy hand, and let not injustice remain in thy tabernacle:
14. If iniquity be in thine hand, put it far away, and let not unrighteousness dwell in thy tents;
11:14. If you would send away from you the iniquity that is in your hand, and not let injustice remain in your tabernacle,
11:14. If iniquity [be] in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
If iniquity [be] in thine hand, put it far away, and let not wickedness dwell in thy tabernacles:

11:14 и если есть порок в руке твоей, а ты удалишь его и не дашь беззаконию обитать в шатрах твоих,
11:14
εἰ ει if; whether
ἄνομόν ανομος lawless
τί τις anyone; someone
ἐστιν ειμι be
ἐν εν in
χερσίν χειρ hand
σου σου of you; your
πόρρω πορρω forward; far away
ποίησον ποιεω do; make
αὐτὸ αυτος he; him
ἀπὸ απο from; away
σοῦ σου of you; your
ἀδικία αδικια injury; injustice
δὲ δε though; while
ἐν εν in
διαίτῃ διαιτα of you; your
μὴ μη not
αὐλισθήτω αυλιζομαι spend the night
11:14
אִם־ ʔim- אִם if
אָ֣וֶן ʔˈāwen אָוֶן wickedness
בְּ֭ ˈbᵊ בְּ in
יָדְךָ yāḏᵊḵˌā יָד hand
הַרְחִיקֵ֑הוּ harḥîqˈēhû רחק be far
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תַּשְׁכֵּ֖ן taškˌēn שׁכן dwell
בְּ bᵊ בְּ in
אֹהָלֶ֣יךָ ʔōholˈeʸḵā אֹהֶל tent
עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
11:14. si iniquitatem quod est in manu tua abstuleris a te et non manserit in tabernaculo tuo iniustitia
If thou wilt put away from thee the iniquity that is in thy hand, and let not injustice remain in thy tabernacle:
11:14. If you would send away from you the iniquity that is in your hand, and not let injustice remain in your tabernacle,
11:14. If iniquity [be] in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:14: If iniquity be in thine hand - If you have in your possession anything that has been unjustly obtained. If you have oppressed the poor and the fatherless, and have what properly belongs to them, let it be restored. This is the obvious duty of one who comes to God to implore his favor; compare Luk 19:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: iniquity: Job 4:7, Job 22:5; Isa 1:15
put it far: Job 22:23, Job 34:32; Eze 18:30, Eze 18:31; Jam 4:8
let not: Psa 101:2; Zac 5:3, Zac 5:4
Job 11:15
Geneva 1599
11:14 If iniquity [be] in thine (h) hand, put it far away, and let not wickedness dwell in thy tabernacles.
(h) Renounce your own evil works and see that they do not offend God, over whom you have charge.
John Gill
11:14 If iniquity be in thine hand,.... For, as the heart must be prepared for the stretching out of the hand in prayer to God, so it is not any hand that is to be stretched out or lifted up unto God; not hands full of blood, or defiled with sin, but holy hands; see Is 1:15, Ti1 2:8; it is not said, if iniquity be in thine heart, or on thy conscience,
put it far away; for sin cannot be put away out of the heart, it will have a place there as long as we live; though it should not be regarded, cherished, and nourished there; if so, God will not hear prayer, Ps 66:18; and nothing can put away or remove afar off guilt from the conscience but the blood of Jesus; which, being sprinkled, purifies the heart and purges the conscience from dead works; but it is said, if it is in thine hand, which is the instrument of action, and may signify the commission of sin, and a series and course of sinning, which Job's friends suspected he was privately guilty of; and therefore advise him to leave off such a sinful course, and abstain from all appearance of evil, and live a holy and godly conversation:
and let not wickedness dwell in thy tabernacles; in any room or apartment of his house; some restrain this, and iniquity in the former clause, to ill gotten goods, obtained by rapine and oppression, which he is advised to restore to those that had been injured by him; but there is no need to limit it to any sin: besides, wickedness may be put for wicked men, and the sense be, that, as he should not indulge to any iniquity himself, so neither should he suffer wicked men to dwell in his house, but make a general reformation in himself and in his family.
Robert Jamieson, A. R. Fausset and David Brown
11:14 Rather, "if thou wilt put far away the iniquity in thine hand" (as Zaccheus did, Lk 19:8). The apodosis or conclusion is at Job 11:15, "then shalt thou," &c.
11:1511:15: Ապա՛ ծագեսցեն երեսք քո իբրեւ զջուր յստակ. մերկասցես զաղտեղութիւն՝ եւ ո՛չ երկիցես.
15 Եւ ահա քո դէմքը կը փայլի վճիտ ջրի պէս, կը մերկանաս աղտեղութիւնից ու երկիւղ չես կրի,
15 Այն ատեն անշուշտ կրնաս պարզերես մնալ, Հաստատ կ’ըլլաս ու բանէ մը չես վախնար։
Ապա [116]ծագեսցեն երեսք քո իբրեւ զջուր յստակ, մերկասցես զաղտեղութիւն`` եւ ոչ երկիցես:

11:15: Ապա՛ ծագեսցեն երեսք քո իբրեւ զջուր յստակ. մերկասցես զաղտեղութիւն՝ եւ ո՛չ երկիցես.
15 Եւ ահա քո դէմքը կը փայլի վճիտ ջրի պէս, կը մերկանաս աղտեղութիւնից ու երկիւղ չես կրի,
15 Այն ատեն անշուշտ կրնաս պարզերես մնալ, Հաստատ կ’ըլլաս ու բանէ մը չես վախնար։
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 то поднимешь незапятнанное лице твое и будешь тверд и не будешь бояться.
11:15 οὕτως ουτως so; this way γὰρ γαρ for ἀναλάμψει αναλαμπω of you; your τὸ ο the πρόσωπον προσωπον face; ahead of ὥσπερ ωσπερ just as ὕδωρ υδωρ water καθαρόν καθαρος clean; clear ἐκδύσῃ εκδυω disrobe; take off δὲ δε though; while ῥύπον ρυπος filth καὶ και and; even οὐ ου not μὴ μη not φοβηθῇς φοβεω afraid; fear
11:15 כִּי־ kî- כִּי that אָ֤ז׀ ʔˈāz אָז then תִּשָּׂ֣א tiśśˈā נשׂא lift פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face מִ mi מִן from מּ֑וּם mmˈûm מאוּם blemish וְ wᵊ וְ and הָיִ֥יתָ hāyˌîṯā היה be מֻ֝צָ֗ק ˈmuṣˈāq יצק pour וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִירָֽא׃ ṯîrˈā ירא fear
11:15. tum levare poteris faciem tuam absque macula et eris stabilis et non timebisThen mayst thou lift up thy face without spot, and thou shalt be steadfast, and shalt not fear.
15. Surely then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
11:15. then you would be able to lift up your face without blemish, and you would be steadfast and unafraid.
11:15. For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:

11:15 то поднимешь незапятнанное лице твое и будешь тверд и не будешь бояться.
11:15
οὕτως ουτως so; this way
γὰρ γαρ for
ἀναλάμψει αναλαμπω of you; your
τὸ ο the
πρόσωπον προσωπον face; ahead of
ὥσπερ ωσπερ just as
ὕδωρ υδωρ water
καθαρόν καθαρος clean; clear
ἐκδύσῃ εκδυω disrobe; take off
δὲ δε though; while
ῥύπον ρυπος filth
καὶ και and; even
οὐ ου not
μὴ μη not
φοβηθῇς φοβεω afraid; fear
11:15
כִּי־ kî- כִּי that
אָ֤ז׀ ʔˈāz אָז then
תִּשָּׂ֣א tiśśˈā נשׂא lift
פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face
מִ mi מִן from
מּ֑וּם mmˈûm מאוּם blemish
וְ wᵊ וְ and
הָיִ֥יתָ hāyˌîṯā היה be
מֻ֝צָ֗ק ˈmuṣˈāq יצק pour
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִירָֽא׃ ṯîrˈā ירא fear
11:15. tum levare poteris faciem tuam absque macula et eris stabilis et non timebis
Then mayst thou lift up thy face without spot, and thou shalt be steadfast, and shalt not fear.
11:15. then you would be able to lift up your face without blemish, and you would be steadfast and unafraid.
11:15. For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
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Albert Barnes: Notes on the Bible - 1834
11:15: For then shalt thou lift up thy face without spot - That is, thy face shall be bright, clear, and cheerful. Thus, we speak of a bright and happy countenance. Zophar undoubtedly designs to show what his appearance would be, contrasted with what it then was. Now his countenance was dejected and sad. It was disfigured by tears, and terror, and long continued anguish. But if he would put away iniquity, and return to God, his face would be cheerful again, and he would be a happy man.
Yea, thou shalt be steadfast, and shalt not fear - The word rendered "steadfast" (מצק mutsaq) is from יצק yâ tsaq, to pour, to pour out, and is applied to liquids, or to metals which are fused and poured into a mould, and which then become hard. Hence, it is used in the sense of firm, solid, intrepid. "Gesenius." Schultens supposes that the reference here is to metallic mirrors, made by casting, and then polished, and that the idea is, that his face would shine like such a mirror. But it may be doubted whether this interpretation is not too refined. The other and more common explanation well suits the sense, and should probably be retained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: lift up: Job 10:15, Job 22:26; Gen 4:5, Gen 4:6; Psa 119:6, Psa 119:7; Co2 1:12; Ti1 2:8; Jo1 2:28; Jo1 3:19-22
thou shalt be: Psa 27:1, Psa 46:1, Psa 112:6-8; Pro 14:26, Pro 28:1
Job 11:16
Geneva 1599
11:15 For then shalt thou lift up thy (i) face without spot; yea, thou shalt be stedfast, and shalt not fear:
(i) He declares the quietness of conscience and success in all things that they shall have who turn to God in true repentance.
John Gill
11:15 For then shall thou lift up thy face without spot,.... Either before men, being in all good conscience, walking in all the commandments and ordinances of the Lord, blameless, exercising a conscience void of offence towards God and men; and so be able to say as Samuel did, "whose ass have I taken?" &c. 1Kings 12:3; or rather before God, as in Job 21:26; using an holy boldness and an humble confidence with him at the throne of grace, in the view of the blood, righteousness, and sacrifice of his living Redeemer he had knowledge of, as every true believer may; who, though he is not without spot in himself, yet, being washed in the blood of Christ, and clothed in his righteousness, he is all fair, and without spot or wrinkle, or any such thing; and may stand before the throne without fault, and appear before God, and in his sight, unblamable and irreprovable:
yea, thou shalt be steadfast: firm and solid, rooted and grounded in the love of God; having a firm persuasion of interest in it, and that nothing shall separate from it; being built on the foundation of Christ, and established in the exercise of faith on him; the affections being steady towards him, and fixedly set on divine and heavenly things; continuing steadfast in the doctrines of grace, and not carried about with strange doctrines, or every wind of doctrine; as well as constant and immovable in the work of the Lord, always employed in his service, and doing his will, from which nothing can move; not reproach, affliction, and persecution; and to be thus steady and fixed is a great privilege:
and shalt not fear; evil tidings of evil times; of wars and rumours of wars, famine, pestilence, earthquakes, and other judgments; of changes and revolutions in kingdoms and states, or of what is coming upon the world, according to promise and prophecy, the heart being fixed and well established, trusting in the Lord; nor be afraid of evil men or devils, or any enemies whatever, nor of death, the king of terrors, that being one of the believer's blessings, and a friend of his; nor of hell and damnation, or the second death, or wrath to come; from all which the saints are secure.
John Wesley
11:15 Lift up - Which denotes chearfulness, and holy boldness. Without spot - Having a clear and unspotted conscience. Steadfast - Shall have a strong and comfortable assurance of God's favour.
Robert Jamieson, A. R. Fausset and David Brown
11:15 Zophar refers to Job's own words (Job 10:15), "yet will I not lift up my head," even though righteous. Zophar declares, if Job will follow his advice, he may "lift up his face."
spot-- (Deut 32:5).
steadfast--literally, "run fast together," like metals which become firm and hard by fusion. The sinner on the contrary is wavering.
11:1611:16: եւ մոռասցիս զաշխատութիւն իբրեւ զալիս անցեալս, եւ ո՛չ զարհուրեսցիս[9178]։ [9178] Ոմանք. Իբրեւ զալիս անցեալ։
16 կը մոռանաս նեղութիւններդ, ինչպէս անցած ալիքը, ու չես զարհուրի[15]:[15] 15. Եբրայերէն՝ 16-20-ը տարբեր են:
16 Քու թշուառութիւնդ պիտի մոռնաս, Անցած ջուրերու պէս պիտի յիշես զանիկա։
[117]եւ մոռասցիս զաշխատութիւն իբրեւ զալիս անցեալս` եւ ոչ զարհուրեսցիս:

11:16: եւ մոռասցիս զաշխատութիւն իբրեւ զալիս անցեալս, եւ ո՛չ զարհուրեսցիս[9178]։
[9178] Ոմանք. Իբրեւ զալիս անցեալ։
16 կը մոռանաս նեղութիւններդ, ինչպէս անցած ալիքը, ու չես զարհուրի[15]:
[15] 15. Եբրայերէն՝ 16-20-ը տարբեր են:
16 Քու թշուառութիւնդ պիտի մոռնաս, Անցած ջուրերու պէս պիտի յիշես զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 Тогда забудешь горе: как о воде протекшей, будешь вспоминать о нем.
11:16 καὶ και and; even τὸν ο the κόπον κοπος labor; weariness ἐπιλήσῃ επιλανθανομαι forget ὥσπερ ωσπερ just as κῦμα κυμα wave παρελθὸν παρερχομαι pass; transgress καὶ και and; even οὐ ου not πτοηθήσῃ πτοεω frighten
11:16 כִּי־ kî- כִּי that אַ֭תָּה ˈʔattā אַתָּה you עָמָ֣ל ʕāmˈāl עָמָל labour תִּשְׁכָּ֑ח tiškˈāḥ שׁכח forget כְּ kᵊ כְּ as מַ֖יִם mˌayim מַיִם water עָבְר֣וּ ʕāvᵊrˈû עבר pass תִזְכֹּֽר׃ ṯizkˈōr זכר remember
11:16. miseriae quoque oblivisceris et quasi aquarum quae praeterierint recordaberisThou shalt also forget misery, and remember it only as waters that are passed away.
16. For thou shalt forget thy misery; thou shalt remember it as waters that are passed away:
11:16. Misery, likewise, you would forget, or would remember only like waters that have passed by.
11:16. Because thou shalt forget [thy] misery, [and] remember [it] as waters [that] pass away:
Because thou shalt forget [thy] misery, [and] remember [it] as waters [that] pass away:

11:16 Тогда забудешь горе: как о воде протекшей, будешь вспоминать о нем.
11:16
καὶ και and; even
τὸν ο the
κόπον κοπος labor; weariness
ἐπιλήσῃ επιλανθανομαι forget
ὥσπερ ωσπερ just as
κῦμα κυμα wave
παρελθὸν παρερχομαι pass; transgress
καὶ και and; even
οὐ ου not
πτοηθήσῃ πτοεω frighten
11:16
כִּי־ kî- כִּי that
אַ֭תָּה ˈʔattā אַתָּה you
עָמָ֣ל ʕāmˈāl עָמָל labour
תִּשְׁכָּ֑ח tiškˈāḥ שׁכח forget
כְּ kᵊ כְּ as
מַ֖יִם mˌayim מַיִם water
עָבְר֣וּ ʕāvᵊrˈû עבר pass
תִזְכֹּֽר׃ ṯizkˈōr זכר remember
11:16. miseriae quoque oblivisceris et quasi aquarum quae praeterierint recordaberis
Thou shalt also forget misery, and remember it only as waters that are passed away.
11:16. Misery, likewise, you would forget, or would remember only like waters that have passed by.
11:16. Because thou shalt forget [thy] misery, [and] remember [it] as waters [that] pass away:
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Adam Clarke: Commentary on the Bible - 1831
11:16: Because thou shalt forget thy misery - Thou shalt have such long and complete rest, that thou shalt scarcely remember thy labor.
As waters that pass away - Like as the mountain floods, which sweep every thing before them, houses, tents, cattle, and the produce of the field, and are speedily absorbed by the sandy plains over which they run, so shalt thou remember thy sufferings: they were wasting and ruinous for the time, but were soon over and gone.
Albert Barnes: Notes on the Bible - 1834
11:16: And remember it as waters that pass away - As calamity that has completely gone by, or that has rolled on and will return no more. The comparison is beautiful. The water of the river is borne by us, and returns no more. The rough, the swollen, the turbid stream, we remember as it foamed and dashed along, threatening to sweep everything away; but it went swiftly by, and will never come back. So with afflictions. They are soon gone. The most intense pain soon subsides. The days of sorrow pass quickly away. There is an outer limit of suffering, and even ingenuity cannot prolong it far. The man disgraced, and whose life is a burden, will soon die. On the checks of the solitary prisoner doomed to the dungeon for life, a "mortal paleness" will soon settle down, and the comforts of approaching death will soothe the anguish of his sad heart. The rack of torture cheats itself of its own purpose, and the exhausted sufferer is released. "The excess (of grief) makes it soon mortal." "No sorrow but killed itself much sooner." Shakespeare. When we look back upon our sorrows, it is like thinking of the stream that was so much swollen, and was so impetuous. Its waters rolled on, and they come not back again; and there is a kind of pleasure in thinking of that time of danger, of that flood that was then so fearful, and that has now swept on to come back no more. So there is a kind of peaceful joy in thinking of the days of sorrow that are now fled foRev_er; in the assurance that those sad times will never, never recur again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: Because: Gen 41:51; Pro 31:7; Ecc 5:20; Isa 54:4, Isa 65:16; Joh 16:21; Rev 7:14-17
as waters: Job 6:15; Gen 9:11; Isa 12:1, Isa 12:2, Isa 54:9
Job 11:17
Carl Friedrich Keil and Franz Delitzsch
11:16
16 For thou shalt forget thy grief,
Shalt remember it as waters that flow by.
17 And thy path of life shall be brighter than mid-day;
If it be dark, it shall become as morning.
18 And thou shalt take courage, for now there is hope;
And thou shalt search, thou shalt lie down in safety.
19 And thou liest down without any one making thee afraid;
And many shall caress thy cheeks.
20 But the eyes of the wicked languish,
And refuge vanisheth from them,
And their hope is the breathing forth of the soul.
The grief that has been surmounted will then leave no trace in the memory, like water that flows by (not: water that flows away, as Olshausen explains it, which would be differently expressed; comp. Job 20:28 with 2Kings 14:14). It is not necessary to change אתּה כּי into עתּה כּי (Hirzel); אתה, as in Job 11:13, strengthens the force of the application of this conclusion of his speech. Life (חלד, from חלד to glide away, slip, i.e., pass away unnoticed,
(Note: Vid., Hupfeld on Ps 17:14, and on the other hand Bttcher, infer. 275 s., who, taking חלד in the sense of rooting into, translates: "the mildew springs up more brilliant than mid-day." But whatever judgment one may form of the primary idea of חלד, this meaning of חלד is too imaginary.)
as αἰών, both life-time, Ps 39:6, and the world, Ps 49:2, here in the former sense), at the end of which thou thoughtest thou wert already, and which seemed to thee to run on into dismal darkness, shall be restored to thee (יקום with Munach on the ult. as Job 31:14, not on the penult.) brighter than noon-day (מן, more than, i.e., here: brighter than, as e.g., Mic 7:4, more thorny than); and be it ever so dark, it shall become like morning. Such must be the interpretation of תּעפה. It cannot be a substantive, for it has the accent on the penult.; as a substantive it must have been pointed תּעוּפה (after the form תּקוּדה, תּקוּמה, and the like). It is one of the few examples of the paragogic strengthened voluntative in the third pers., like Ps 20:4; Is 5:19
(Note: In other instances, as תּרנּה, Prov 1:20; Prov 8:3, and ותּעגּבה, Ezek 23:20, the ah is not the cohortative form, but either paragogic without special meaning or (so that the fut. has a double feminine form) as feminine termination, as is evident in Job 22:21, where the ah is combined with the inflection.)
(Ges. 48, 3); the cohortative form of the future is used with or without אם (vid., on Ps 73:16) in hypothetical antecedent clauses (Ges. 128, 1). Translate therefore: should it become dark (accordingly correctly accented with Rebia mugrasch), from עוּף, to envelope one's self, to darken (whence עפתה, Job 10:22), not: shouldst thou become dark (Schlottm.). The feminine forms are instead of the neuter, like תּמטיר, it rains, Amos 4:7; חשׁכה, it becomes dark, Mic 3:6 (Ges. 137, 2).
The fut. is followed by perff. consecutiva in Job 11:18 : And thou shalt take confidence, for there is ground for hope for thee; ישׁ, with the force of real and lasting existence. וחפרתּ is also perf. consec., and is rightly accented as such. If it were to be interpreted et si erubueris pudore tranquille cubabis, it would require the accent on the penult., since it would be a perf. hypotheticum. But although the seeming antithesis of וחפרת and לבטח (comp. Job 6:20) appears to favour this interpretation, it is nevertheless inadmissible, since it introduces a sadness into the promise: granted that thou shouldest be put to shame at this or that prospect; whereas, if חפר be taken in the sense of scrutari, as it is used by our poet (Job 3:21; Job 39:29) (not with Bttch., who comp. Eccles 5:11, in the signification fodere = to labour in the field, in which meaning it is not common), the tone of sadness is removed, and the accentuation is duly observed: and thou shalt search about (i.e., examine the state of thy household, which is expressed by וּפקדתּ in Job 5:24), thou shalt lay thyself down in peace (i.e., because thou findest everything in a prosperous condition, and hast no anxiety). This felling of security against every harm that may befall one's person or property, gained from trust in God, is expressed (Job 11:19) under the figure of the peaceful situation of a herd when removed from danger, - a figure which is borrowed from Lev 26:6, and is frequently repeated in the prophets (Is 17:2; Zeph 3:13). The promises of Zophar culminate in a future exaltation which shall command reverence and inspire trust: et mulcebunt faciem tuam multi. פּני חלּה, to approach any one in humble entreaty, generally used in reference to God; less frequently, as here and Ps 45:13; Prov 19:6, in reference to men in high positions. The end of the wicked, on the other hand, is told in Job 11:20. Zophar here makes use of the choicest expressions of the style of the prophetic psalms: כּלה, otherwise frequently used of those who pine away with longing, here and Job 17:5 of eyes that languish with unsatisfied longing; מנּהם (Aram. מנּהוןּ), poetic for מהם; נפשׁ מפּח, after the phrase נפשׁ נפח, he breathes forth his soul (Jer 15:9, comp. Job 31:39). The meaning is not that death is their only hope, but that every expectation remains unfulfilled; giving up the ghost is that whither all their disappointed hopes tend.
That Zophar, in the mind of the poet, is the youngest of the three speakers, may be concluded from his introducing him last of all, although he is the most impetuous. Zophar manifests a still greater inability than the other two to bring Job to a right state of mind. His standpoint is the same as that of the others; like them, he regards the retributive justice of God as the principle on which alone the divine government in the world is exercised, and to which every act of this government is to be attributed, and it may indeed be assumed to be at work even when the relation of circumstances is mysterious and impenetrably dark to us. This limited view which the friends take of the matter readily accounts for the brevity of their speeches in comparison with Job's. This one locus communis is their only theme, which they reiterate constantly in some new and modified form; while the mind of Job is an exhaustless fountain of thought, suggested by the direct experiences of the past. Before the present dispensation of suffering came upon Job, he enjoyed the peace of true godliness, and all his thoughts and feelings were under the control of a consciousness, made certain by his experience, that God makes himself known to those who fear Him. Now, however, his nature, hitherto kept in subjection by divine grace, is let loose in him; the powers of doubt, mistrust, impatience, and despondency have risen up; his inner life is fallen into the anarchy of conflict; his mind, hitherto peaceful and well-disciplined, is become a wild chaotic confusion; and hence his speeches, in comparison with those of the friends, are as roaring cataracts to small confined streams. But in this chaos lie the elements of a new creation; the harsh pertinacity with which the friends maintain their one dogma only tends to give an impulse to it. The new truth, the solution of the mystery, springs from this spiritual battle Job has to fight, from which, although not scathless, he still shall come forth as conqueror.
Is the dogma of the friends, then, so pure a doctrine (זך לקח) as that which, according to Zophar's words, Job claims for himself? On Zophar's side it is maintained that God always acts in accordance with justice, and Job maintains that God does not always so act. The maxim of the friends is false in the exclusiveness with which they maintain it; the conclusion to which they are urged gives evidence of the fallacy of the premises: they must condemn Job, and consequently become unjust, in order to rescue the justice of God. Job's maxim, on the other hand, is true; but it is so unconnected as it stands, that it may be turned over any moment and changed into a falsehood. For that God does not act everywhere as the Just One is a truth, but that He sometimes acts unjustly is blasphemy. Between these two Job hangs in suspense. For the stedfast consciousness of his innocence proves to him that God does not always act as the Just One; shall he therefore suppose that God deals unjustly with him? From this blasphemous inversion of his maxim, Job seeks refuge in the absolute power of God, which makes that just which is unjust according to the clearest human consciousness. This is the feeble thread on which Job's piety hangs. Should this be cut, it would be all over with him. The friends do their best to cut it in twain. Zophar's speech is like a sword-thrust at it.
For while Eliphaz and Bildad with cautious gentleness describe suffering more as chastisement than as punishment, Zophar proceeds more boldly, and demands of Job that he should humble himself, as one who has incurred punishment from God. Of sin on Job's part which may have called down the divine judgment, Zophar knows as little as Job himself. But he wishes that God would grant Job some revelation of His infinite wisdom, since he refuses to humble himself. Then he would confess his folly, and see that God not only does not punish him unjustly, but even allows much of his guilt to go unpunished. Job is therefore to turn penitently to God, and to put away that evil which is the cause of his suffering, in order that he may be heard. Then shall his hopeless condition become bright with hope; whereas, on the other hand, the downfall of the wicked is beyond recovery. Ewald aptly remarks that thus even the concluding words of the speeches of the friends are always somewhat equivocal. "Eliphaz just adds a slight caution, Bildad introduces the contrast in a few words, and Zophar adds but a word; all these seem to be as the forerunners of a multitude of similar harsh threatenings, ch. 15, 18, 20."
What impression will this harsh treatment of Zophar's produce on Job? Job is to humble himself as a sinner who is undergoing the punishment of his sin, though the measure of it is far below the degree of his guilt; and while he does not deny his sinful weaknesses, he is nevertheless convinced that he is righteous, and having as such experienced the favour of God, cannot become an object of punishment. Brentius discriminatingly observes here: Videntur et Sophar et reliqui amici Hiob prorsus ignorare quid sit aut efficiat Evangelion et fides in promissionem Dei; sic argumentantur contra Hiobem, quasi nullus unquam possit coram Deo fide justificari. The language is rather too much in accordance with the light of the New Testament; but it is true that the friends know nothing whatever of the condition of a truly righteous man, over whom the law with its curse, or the retributive justice of God, has no power. The interpretation of affliction in accordance with the recognition of this principle is strange to them; and this is just the issue which is developed by the drama in the case of Job - the idea which comes to light in the working out of the plot. Even Job does not perceive the solution of the mystery, but, in the midst of the conflict, is in a state of ignorance which excites compassion; the ignorance of the friends arising from their shallowness of understanding, on the contrary, creates aversion. When Zophar, therefore, wishes that God would grant Job some revelation of His infinite wisdom, it is indeed true that Job is greatly in need of it; but it is self-deceiving pride which leads Zophar to imagine that he has no need of it himself. For this Wisdom which has decreed the suffering of Job is hidden from his also; and yet he does not treat the suffering of his friend as a divine mystery. He explains it as the working of the retributive justice of God; but since he endeavours thus to explain the mystery, he injures his cause, and if possible injures also the slender thread by which Job's faith hangs. For should Job regard his sufferings as a just divine retribution, he could then no longer believe on God as the Just One.
John Gill
11:16 Because thou shall forget thy misery,.... Former afflictions and distresses; having an abundance of prosperity and happiness, and long continued; and so, in process of time, the miseries and distresses before endured are forgotten; thus it was with Joseph in his advanced state, and therefore he called one of his sons Manasseh, Gen 41:51; and as it is with convinced and converted persons and believers in Christ, who, under first convictions and awakenings, are filled with sorrow and distress, on a view of their miserable estate by nature; but when Christ is revealed to them as their Saviour and Redeemer, and the love of God is shed abroad in their hearts, and they have faith and hope in Jesus, and a comfortable view of heaven and happiness, and eternal life, by him, they forget their spiritual poverty, and remember their misery no more, unless it be to magnify the riches of the grace of God; see Prov 31:6;
and remember it as waters that pass away; either the waters of the stream in a river, which, when gone, are seen and remembered no more or as waters occasioned by floods in the winter season, which when over, and summer is come, are gone and are no more discerned; and as they pass from the places where they were, so from the minds of men: or it may be respect is had to the waters of Noah's flood, which, according to the divine promise and oath, should no more go over the earth, Gen 9:15; and being past and gone, and no fear or danger of their returning, are forgotten.
John Wesley
11:16 As waters - Thou shalt remember it no more, than men remember a land - flood, which as it comes, so it goes away suddenly.
Robert Jamieson, A. R. Fausset and David Brown
11:16 Just as when the stream runs dry (Job 6:17), the danger threatened by its wild waves is forgotten (Is 65:16) [UMBREIT].
11:1711:17: Աղօթք քո իբրեւ զարուսեակն. ՚ի միջօրէի ծագեսցեն քեզ կեանք. վստահացեալ լիցիս՝ զի կա՛յ քո յոյս. ՚ի հոգւոց եւ ՚ի տատամսութենէ երեւեսցի քեզ խաղաղութիւն[9179]։ [9179] Ոմանք. Լինիցիս, զի կայ քեզ յոյս ՚ի հոգւոյ. կամ՝ ՚ի հոգոց։
17 Աղօթքդ քեզ համար արուսեակի պէս կը լինի. կէսօրին կը ծագի կեանքը քո, ու վստահ կը լինես, որ յոյս ունես. հոգսերի ու տարակուսանքների միջից խաղաղութիւնը կ’երեւայ քեզ:
17 Ու կեանքդ կէսօրուան լոյսէն պայծառ պիտի ըլլայ. Թէեւ խաւարի մէջ ըլլաս, առտուան պէս պիտի երեւիս
Աղօթք քո իբրեւ զարուսեակն, ի միջօրէի ծագեսցեն քեզ կեանք, վստահացեալ լիցիս` զի կայ քո յոյս, ի հոգոց եւ ի տատամսութենէ երեւեսցի քեզ խաղաղութիւն:

11:17: Աղօթք քո իբրեւ զարուսեակն. ՚ի միջօրէի ծագեսցեն քեզ կեանք. վստահացեալ լիցիս՝ զի կա՛յ քո յոյս. ՚ի հոգւոց եւ ՚ի տատամսութենէ երեւեսցի քեզ խաղաղութիւն[9179]։
[9179] Ոմանք. Լինիցիս, զի կայ քեզ յոյս ՚ի հոգւոյ. կամ՝ ՚ի հոգոց։
17 Աղօթքդ քեզ համար արուսեակի պէս կը լինի. կէսօրին կը ծագի կեանքը քո, ու վստահ կը լինես, որ յոյս ունես. հոգսերի ու տարակուսանքների միջից խաղաղութիւնը կ’երեւայ քեզ:
17 Ու կեանքդ կէսօրուան լոյսէն պայծառ պիտի ըլլայ. Թէեւ խաւարի մէջ ըլլաս, առտուան պէս պիտի երեւիս
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17 И яснее полдня пойдет жизнь твоя; просветлеешь, как утро.
11:17 ἡ ο the δὲ δε though; while εὐχή ευχη wish; vow σου σου of you; your ὥσπερ ωσπερ just as ἑωσφόρος εωσφορος from; out of δὲ δε though; while μεσημβρίας μεσημβρια midday ἀνατελεῖ ανατελλω spring up; rise σοι σοι you ζωή ζωη life; vitality
11:17 וּֽ֭ ˈˈû וְ and מִ mi מִן from צָּהֳרַיִם ṣṣohᵒrayˌim צָהֳרַיִם noon יָק֣וּם yāqˈûm קום arise חָ֑לֶד ḥˈāleḏ חֶלֶד duration of life תָּ֝עֻ֗פָה ˈtāʕˈufā תְּעוּפָה darkness כַּ ka כְּ as † הַ the בֹּ֥קֶר bbˌōqer בֹּקֶר morning תִּהְיֶֽה׃ tihyˈeh היה be
11:17. et quasi meridianus fulgor consurget tibi ad vesperam et cum te consumptum putaveris orieris ut luciferAnd brightness like that of the noonday, shall arise to thee at evening: and when thou shalt think thyself consumed, thou shalt rise as the day star.
17. And life shall be clearer than the noonday; though there be darkness, it shall be as the morning.
11:17. And brightness, like that of midday, will rise upon you until evening, and when you would think yourself consumed, you will rise up like the morning star.
11:17. And [thine] age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
And [thine] age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning:

11:17 И яснее полдня пойдет жизнь твоя; просветлеешь, как утро.
11:17
ο the
δὲ δε though; while
εὐχή ευχη wish; vow
σου σου of you; your
ὥσπερ ωσπερ just as
ἑωσφόρος εωσφορος from; out of
δὲ δε though; while
μεσημβρίας μεσημβρια midday
ἀνατελεῖ ανατελλω spring up; rise
σοι σοι you
ζωή ζωη life; vitality
11:17
וּֽ֭ ˈˈû וְ and
מִ mi מִן from
צָּהֳרַיִם ṣṣohᵒrayˌim צָהֳרַיִם noon
יָק֣וּם yāqˈûm קום arise
חָ֑לֶד ḥˈāleḏ חֶלֶד duration of life
תָּ֝עֻ֗פָה ˈtāʕˈufā תְּעוּפָה darkness
כַּ ka כְּ as
הַ the
בֹּ֥קֶר bbˌōqer בֹּקֶר morning
תִּהְיֶֽה׃ tihyˈeh היה be
11:17. et quasi meridianus fulgor consurget tibi ad vesperam et cum te consumptum putaveris orieris ut lucifer
And brightness like that of the noonday, shall arise to thee at evening: and when thou shalt think thyself consumed, thou shalt rise as the day star.
11:17. And brightness, like that of midday, will rise upon you until evening, and when you would think yourself consumed, you will rise up like the morning star.
11:17. And [thine] age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:17: Thine age shall be clearer than the noonday - The rest of thy life shall be unclouded prosperity.
Thou shalt shine forth - Thou shalt be in this unclouded state, as the sun in the firmament of heaven, giving light and heat to all around thee.
Thou shalt be as the morning - Thus the sun of thy prosperity shall arise, and shine more and more unto the perfect day. This is the image which the sacred writer employs, and it is correct and elegant.
Albert Barnes: Notes on the Bible - 1834
11:17: And thine age - Thy life. This does not mean old age, but the idea is, that his life would be cheerful and happy.
Clearer than the noon-day - Margin, "Arise above the noon-day." The margin is a literal rendering; but the sense is clear in the text. The idea is, that the remainder of his life would be bright as the sun if he would return to God.
Thou shalt shine forth - Or rather, "thou art now in darkness, but thou shalt be as the morning." The word used here - תעפה tā‛ upâ h is from עוּף ‛ û ph, to cover - as with wings, to fly, to cover with darkness. In no instance does it mean to shine, or to be clear and bright; and why our translators attached that idea to it, it is now difficult to conjecture. The Chaldee and Syriac read the word as a noun, and render the passage, "and thy darkness shall be as the aurora." The Vulgate renders it, "and meridian splendor, as it were, shall arise upon thee at the evening." The Septuagint, "and thy prayer shall be like the morning star, and life shall rise upon thee from noon-day." The sense in the Hebrew is plain. He was then in darkness. Clouds and calamities were round about him, but if he would return to God, he would be permitted to enjoy a bright day of prosperity. Such a day would return to him like the morning after a long and gloomy night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: age: Job 42:11-17; Psa 37:6, Psa 92:14, Psa 112:4; Pro 4:18; Isa 58:8-10; Mic 7:8, Mic 7:9; Zac 14:6, Zac 14:7; Mal 4:2; Luk 2:26-32
be clearer than: Heb. arise above, etc
thou shalt: Ch1 29:10; Hos 6:3
Job 11:18
John Gill
11:17 And thine age shall be clearer than the noonday,.... That is, the remainder of his days; the latter part of his life, which was yet to come, should be no more attended with the darkness of adversity; but the light of prosperity should shine upon him, and exceed the light of the sun at noonday: the phrase is expressive of the wonderful change there should be in his state and circumstances; see Is 58:10;
thou shall shine forth; like the rising sun, or as when it breaks forth out of a cloud; in a temporal sense, it may be understood of his enjoying health, wealth, and friends, the candle of the Lord shining upon him, as in days past; and in a spiritual sense, of his being favoured with the light of God's countenance, the Sun of righteousness rising upon him, with healing in his wings; the graces of the Spirit being brightened, and in lively exercise, and a large share of spiritual light and knowledge being given: the word used has a contrary sense, and signifies darkness and obscurity, and may be rendered "although thou art", or hast been, or mayest "be dark" (x); under dark and afflictive providences, as he had been, and still was and in darkness of soul, under the hidings of God's face: yet
thou shall be as the morning; whose light breaks forth suddenly, and makes everything gay and cheerful; especially a morning without clouds, when it is bright and clear, and is increasing more and more: by this metaphor is signified, that Job would at once emerge out of his darkness, afflictions, and trouble, and have abundance of joy and comfort, which would be increasing in every sense; see Prov 4:18.
(x) "tenebresces", Montanus, Drusius, Mercerus; to the same sense, Tigurine version, Cocceius, Schmidt, Schultens; so Ben Melech.
John Wesley
11:17 Shine - Light in scripture commonly signifies prosperity and glory. Thy comfort, like the morning - light shall shine brighter and brighter, until the perfect day.
Robert Jamieson, A. R. Fausset and David Brown
11:17 age--days of life.
the noon-day--namely, of thy former prosperity; which, in the poet's image, had gone on increasing, until it reached its height, as the sun rises higher and higher until it reaches the meridian (Prov 4:18).
shine forth--rather, "though now in darkness, thou shall be as the morning"; or, "thy darkness (if any dark shade should arise on thee, it) shall be as the morning" (only the dullness of morning twilight, not nocturnal darkness) [UMBREIT].
11:1811:18: Հանդարտեսցես՝ եւ ո՛չ ոք իցէ որ պատերազմիցի ընդ քեզ։
18 Անդորր կը գտնես, եւ ոչ ոք չի պատերազմի քեզ հետ:
18 Եւ ապահով պիտի ըլլաս, վասն զի յոյս կայ քեզի։Պիտի պաշտպանուիս ու ապահովութեամբ պիտի հանգստանաս։
Հանդարտեսցես` եւ ոչ ոք իցէ որ պատերազմիցի ընդ քեզ:

11:18: Հանդարտեսցես՝ եւ ո՛չ ոք իցէ որ պատերազմիցի ընդ քեզ։
18 Անդորր կը գտնես, եւ ոչ ոք չի պատերազմի քեզ հետ:
18 Եւ ապահով պիտի ըլլաս, վասն զի յոյս կայ քեզի։Պիտի պաշտպանուիս ու ապահովութեամբ պիտի հանգստանաս։
zohrab-1805▾ eastern-1994▾ western am▾
11:1811:18 И будешь спокоен, ибо есть надежда; ты огражден, и можешь спать безопасно.
11:18 πεποιθώς πειθω persuade τε τε both; and ἔσῃ ειμι be ὅτι οτι since; that ἔστιν ειμι be σοι σοι you ἐλπίς ελπις hope ἐκ εκ from; out of δὲ δε though; while μερίμνης μεριμνα anxiety καὶ και and; even φροντίδος φροντις shine up; sight σοι σοι you εἰρήνη ειρηνη peace
11:18 וּֽ֭ ˈˈû וְ and בָטַחְתָּ vāṭaḥtˌā בטח trust כִּי־ kî- כִּי that יֵ֣שׁ yˈēš יֵשׁ existence תִּקְוָ֑ה tiqwˈā תִּקְוָה hope וְ֝ ˈw וְ and חָפַרְתָּ֗ ḥāfartˈā חפר dig לָ lā לְ to בֶ֥טַח vˌeṭaḥ בֶּטַח trust תִּשְׁכָּֽב׃ tiškˈāv שׁכב lie down
11:18. et habebis fiduciam proposita tibi spe et defossus securus dormiesAnd thou shalt have confidence, hope being set before thee, and being buried thou shalt sleep secure.
18. And thou shalt be secure, because there is hope; yea, thou shalt search , and shalt take thy rest in safety.
11:18. And, when hope has been set before you, you will have faith, and, when buried, you will sleep secure.
11:18. And thou shalt be secure, because there is hope; yea, thou shalt dig [about thee, and] thou shalt take thy rest in safety.
And thou shalt be secure, because there is hope; yea, thou shalt dig [about thee, and] thou shalt take thy rest in safety:

11:18 И будешь спокоен, ибо есть надежда; ты огражден, и можешь спать безопасно.
11:18
πεποιθώς πειθω persuade
τε τε both; and
ἔσῃ ειμι be
ὅτι οτι since; that
ἔστιν ειμι be
σοι σοι you
ἐλπίς ελπις hope
ἐκ εκ from; out of
δὲ δε though; while
μερίμνης μεριμνα anxiety
καὶ και and; even
φροντίδος φροντις shine up; sight
σοι σοι you
εἰρήνη ειρηνη peace
11:18
וּֽ֭ ˈˈû וְ and
בָטַחְתָּ vāṭaḥtˌā בטח trust
כִּי־ kî- כִּי that
יֵ֣שׁ yˈēš יֵשׁ existence
תִּקְוָ֑ה tiqwˈā תִּקְוָה hope
וְ֝ ˈw וְ and
חָפַרְתָּ֗ ḥāfartˈā חפר dig
לָ לְ to
בֶ֥טַח vˌeṭaḥ בֶּטַח trust
תִּשְׁכָּֽב׃ tiškˈāv שׁכב lie down
11:18. et habebis fiduciam proposita tibi spe et defossus securus dormies
And thou shalt have confidence, hope being set before thee, and being buried thou shalt sleep secure.
18. And thou shalt be secure, because there is hope; yea, thou shalt search , and shalt take thy rest in safety.
11:18. And, when hope has been set before you, you will have faith, and, when buried, you will sleep secure.
11:18. And thou shalt be secure, because there is hope; yea, thou shalt dig [about thee, and] thou shalt take thy rest in safety.
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Adam Clarke: Commentary on the Bible - 1831
11:18: And thou shalt be secure - Thou shalt not fear any farther evils to disturb thy prosperity, for thou shalt have a well-grounded hope and confidence that thou shalt no more be visited by adversity.
Yea, thou shalt dig - I believe this neither refers to digging his grave, nor to curiously investigating surrounding circumstances; but to the custom of digging for water in the places where they pitched their tents. It was a matter of high importance in Asiatic countries to find good wells of wholesome water; and they were frequently causes of contention among neighboring chiefs, who sometimes stopped them up, and at other times seized them as their own. Through envy of Isaac's prosperity the Philistines stopped up all the wells which Abraham had digged, Gen 26:12-16. And we find the herdsmen of Gerar contending with Isaac's servants about the wells which the latter had digged; so that they were obliged to abandon two of the chief of them, and remove to a distance in order to dig and find quiet possession. See Gen 31:17-22. Zophar, in reference to all these sorts of contentions and petty wars about wells and springs, tells Job that in the state of prosperity to which he shall be brought by the good providence of God, he shall dig - find wells of living water; none shall contend with him; and he shall rest in safety, all the neighboring chieftains cultivating friendship with him; see on(note),(note); and that this is the meaning of the passage the following verse shows: Thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee. Thou shalt be in perfect security; no enemy shall molest thee, and many shall seek thy friendship.
Albert Barnes: Notes on the Bible - 1834
11:18: And thou shalt be secure - You will feel confident that your prosperity will be permanent, and you will be free from the distressing anxieties and fears which you now have.
Thou shalt dig about thee - The Chaldee renders this, "thou shalt prepare for thyself a sepulchre, and shalt lie down in safety." The word used here (חפר châ phar) has two significations. It means,
(1) "to dig" - as, e. g. a well, and under this signification to search out, to explore; and,
(2.) to be ashamed, to blush, Isa 1:29.
According to Gesenius, the latter here is the signification. "Now thou art ashamed, then thou shalt dwell in quiet," Lexicon. So Noyes renders it. Dr. Good translates it, "yea, thou shalt look around;" Rosenmuller, "thou art suffused with shame." This is, probably, the true sense; and the idea is, that though he was now covered with shame, yet he would lie down in peace and safety if he would return to the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: because: Job 6:11, Job 7:6, Job 22:27-29; Psa 43:5; Pro 14:32; Rom 5:3-5; Col 1:27
thou shalt take: Lev 26:5, Lev 26:6; Psa 3:5, Psa 4:8; Pro 3:24-26
Job 11:19
John Gill
11:18 And thou shall be secure,.... From coming into like darkness, difficulties, and distress again, and from every evil and enemy; nothing shall come nigh to disturb and hurt, nothing to be feared from any quarter, all around: or "shalt be confident" (y); have a strong faith and full assurance of it, in the love of God, in the living Redeemer, and in the promises which respect the life that now is, and that which is to come:
because there is hope; of the mercy of God, of salvation by Christ, and of eternal glory and happiness, as well as of a continuance of outward prosperity; faith and hope mutually assist each other; faith is the substance of things hoped for, and hope of better and future things on a good foundation encourages faith and confidence:
yea, thou shalt dig about thee; to let in stakes for the pitching and fixing of tents to dwell in, and for more commodious pasturage; or for wells of water, for the supply both of the family and the flocks; or rather, for ditches and trenches to secure from thieves and robbers, or for drains to carry off floods of water:
and thou shalt take thy rest in safety; lie down on the bed and sleep in the night season in peace and quietness, having nothing to fear; being well entrenched, and secure from depredations and inundations; and, more especially being hedged about and protected by the power and providence of God; see Ps 3:5; the Targum is,
"thou shall prepare a grave, and lie down, and sleep secure.''
(y) "et confides", Mercerus, Piscator, Schmidt; "et habebis fiduciam", V. L.
John Wesley
11:18 Secure - Thy mind shall be quiet and free from terrors, because thou shalt have a firm and well - grounded confidence in God. Dig - Either to fix thy tents, which after the manner of the Arabians were removed from place to place: or to plough the ground, as he had done, Job 1:14, or to make a fence about thy dwelling.
Robert Jamieson, A. R. Fausset and David Brown
11:18 The experience of thy life will teach thee there is hope for man in every trial.
dig--namely, wells; the chief necessity in the East. Better, "though now ashamed (Rom 5:5, opposed to the previous 'hope'), thou shalt then rest safely" [GESENIUS];
11:1911:19: Դարձցին բազումք՝ եւ աղաչեսցեն զքեզ. փրկութիւն պակասեսցէ ՚ի նոցանէ,
19 Շատերը շուռ կը գան ու քո հաճութիւնը կը փնտռեն. փրկութիւնը կը վրիպի նրանցից,
19 Եւ պիտի պառկիս ու վախցնող պիտի չըլլայ Ու շատերը քեզ պիտի փնտռեն։
Դարձցին բազումք եւ աղաչեսցեն զքեզ. փրկութիւն պակասեսցէ ի նոցանէ:

11:19: Դարձցին բազումք՝ եւ աղաչեսցեն զքեզ. փրկութիւն պակասեսցէ ՚ի նոցանէ,
19 Շատերը շուռ կը գան ու քո հաճութիւնը կը փնտռեն. փրկութիւնը կը վրիպի նրանցից,
19 Եւ պիտի պառկիս ու վախցնող պիտի չըլլայ Ու շատերը քեզ պիտի փնտռեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:1911:19 Будешь лежать, и не будет устрашающего, и многие будут заискивать у тебя.
11:19 ἡσυχάσεις ησυχαζω tranquil; keep quiet γάρ γαρ for καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the πολεμῶν πολεμεω battle σε σε.1 you μεταβαλόμενοι μεταβαλλω reverse δὲ δε though; while πολλοί πολυς much; many σου σου of you; your δεηθήσονται δεω bind; tie
11:19 וְֽ֭ ˈwˈ וְ and רָבַצְתָּ rāvaṣtˌā רבץ lie down וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַחֲרִ֑יד maḥᵃrˈîḏ חרד tremble וְ wᵊ וְ and חִלּ֖וּ ḥillˌû חלה become weak פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face רַבִּֽים׃ rabbˈîm רַב much
11:19. requiesces et non erit qui te exterreat et deprecabuntur faciem tuam plurimiThou shalt rest, and there shall be none to make thee afraid: and many shall entreat thy face.
19. Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.
11:19. You will rest, and there will be nothing to make you afraid, and many will make requests before your face.
11:19. Also thou shalt lie down, and none shall make [thee] afraid; yea, many shall make suit unto thee.
Also thou shalt lie down, and none shall make [thee] afraid; yea, many shall make suit unto thee:

11:19 Будешь лежать, и не будет устрашающего, и многие будут заискивать у тебя.
11:19
ἡσυχάσεις ησυχαζω tranquil; keep quiet
γάρ γαρ for
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
πολεμῶν πολεμεω battle
σε σε.1 you
μεταβαλόμενοι μεταβαλλω reverse
δὲ δε though; while
πολλοί πολυς much; many
σου σου of you; your
δεηθήσονται δεω bind; tie
11:19
וְֽ֭ ˈwˈ וְ and
רָבַצְתָּ rāvaṣtˌā רבץ lie down
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַחֲרִ֑יד maḥᵃrˈîḏ חרד tremble
וְ wᵊ וְ and
חִלּ֖וּ ḥillˌû חלה become weak
פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face
רַבִּֽים׃ rabbˈîm רַב much
11:19. requiesces et non erit qui te exterreat et deprecabuntur faciem tuam plurimi
Thou shalt rest, and there shall be none to make thee afraid: and many shall entreat thy face.
11:19. You will rest, and there will be nothing to make you afraid, and many will make requests before your face.
11:19. Also thou shalt lie down, and none shall make [thee] afraid; yea, many shall make suit unto thee.
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Albert Barnes: Notes on the Bible - 1834
11:19: Many shall make suit unto thee - Many shall come in a suppliant manner to ask counsel and advice. The meaning is, that he would be a man of distinction, to whom many would look for counsel. This was evidently an honor highly valued in the East, and one on which Job had formerly pridcd himself; see -13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: many: Job 42:8, Job 42:9; Gen 26:26-31; Psa 45:12; Pro 19:6; Isa 60:14; Rev 3:9
make suit unto thee: Heb. intreat thy face
Job 11:20
John Gill
11:19 Also thou shall lie down, and none shall make thee afraid,.... Either lie down on his bed, as before, or by his flocks, and where they lie down, and none should disturb him or them; not thieves and robbers, such as the Chaldeans and Sabeans had been to him, nor lions, bears, and wolves;
yea, many shall make suit unto thee; make their supplications, present their requests and petitions for relief under necessitous circumstances, or for protection from the injuries and insults of others; as the poor and needy, the widow and fatherless, had done to him in times past, when in his prosperity, and when he was a friend unto them, and the father of them; see Prov 19:6; or, "the great ones (z) shall make suit to thee"; to have his favour and friendship, his counsel and advice, his company and conversation; he should be applied unto and courted by men of all sorts, which would be no small honour to him; see Ps 45:12.
(z) "magnates", Vatablus, Bolducius.
Robert Jamieson, A. R. Fausset and David Brown
11:19 (Ps 4:8; Prov 3:24; Is 14:30); oriental images of prosperity.
make suit--literally, "stroke thy face," "caress thee" (Prov 19:6).
11:2011:20: զի յոյս նոցա կորուստ է անձանց իւրեանց. աչք ամպարշտաց հալեսցի[9180]։[9180] Ոմանք. Կորուստ է. աչք ամբարշտաց հալեսցին։
20 որովհետեւ նրանց յոյսն իրենց իսկ կորուստն է: Ամբարիշտների տեսողութիւնը կը սպառուի»:
20 Բայց ամբարիշտներուն աչքերը պիտի նուաղին Ու անոնց ապաստանարան պիտի չգտնուի Ու յոյսերնին հոգեվարքի մէջ պիտի ըլլայ»։
զի յոյս նոցա կորուստ է անձանց իւրեանց. աչք ամպարշտաց հալեսցի:

11:20: զի յոյս նոցա կորուստ է անձանց իւրեանց. աչք ամպարշտաց հալեսցի[9180]։
[9180] Ոմանք. Կորուստ է. աչք ամբարշտաց հալեսցին։
20 որովհետեւ նրանց յոյսն իրենց իսկ կորուստն է: Ամբարիշտների տեսողութիւնը կը սպառուի»:
20 Բայց ամբարիշտներուն աչքերը պիտի նուաղին Ու անոնց ապաստանարան պիտի չգտնուի Ու յոյսերնին հոգեվարքի մէջ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2011:20 А глаза беззаконных истают, и убежище пропадет у них, и надежда их исчезнет.
11:20 σωτηρία σωτηρια safety δὲ δε though; while αὐτοὺς αυτος he; him ἀπολείψει απολειπω leave behind ἡ ο the γὰρ γαρ for ἐλπὶς ελπις hope αὐτῶν αυτος he; him ἀπώλεια απωλεια destruction; waste ὀφθαλμοὶ οφθαλμος eye; sight δὲ δε though; while ἀσεβῶν ασεβης irreverent τακήσονται τηκω melt
11:20 וְ wᵊ וְ and עֵינֵ֥י ʕênˌê עַיִן eye רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty תִּ֫כְלֶ֥ינָה tˈiḵlˌeʸnā כלה be complete וּ֭ ˈû וְ and מָנֹוס mānôs מָנֹוס refuge אָבַ֣ד ʔāvˈaḏ אבד perish מִנְהֶ֑ם minhˈem מִן from וְ֝ ˈw וְ and תִקְוָתָ֗ם ṯiqwāṯˈām תִּקְוָה hope מַֽפַּח־ mˈappaḥ- מַפָּח expiring נָֽפֶשׁ׃ פ nˈāfeš . f נֶפֶשׁ soul
11:20. oculi autem impiorum deficient et effugium peribit ab eis et spes eorum abominatio animaeBut the eyes of the wicked shall decay, and the way to escape shall fail them, and their hope the abomination of the soul.
20. But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the giving up of the ghost.
11:20. But the eyes of the impious will fade away, and the path to escape will perish before them, for the abomination of the soul is their hope.
11:20. But the eyes of the wicked shall fail, and they shall not escape, and their hope [shall be as] the giving up of the ghost.
But the eyes of the wicked shall fail, and they shall not escape, and their hope [shall be as] the giving up of the ghost:

11:20 А глаза беззаконных истают, и убежище пропадет у них, и надежда их исчезнет.
11:20
σωτηρία σωτηρια safety
δὲ δε though; while
αὐτοὺς αυτος he; him
ἀπολείψει απολειπω leave behind
ο the
γὰρ γαρ for
ἐλπὶς ελπις hope
αὐτῶν αυτος he; him
ἀπώλεια απωλεια destruction; waste
ὀφθαλμοὶ οφθαλμος eye; sight
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
τακήσονται τηκω melt
11:20
וְ wᵊ וְ and
עֵינֵ֥י ʕênˌê עַיִן eye
רְשָׁעִ֗ים rᵊšāʕˈîm רָשָׁע guilty
תִּ֫כְלֶ֥ינָה tˈiḵlˌeʸnā כלה be complete
וּ֭ ˈû וְ and
מָנֹוס mānôs מָנֹוס refuge
אָבַ֣ד ʔāvˈaḏ אבד perish
מִנְהֶ֑ם minhˈem מִן from
וְ֝ ˈw וְ and
תִקְוָתָ֗ם ṯiqwāṯˈām תִּקְוָה hope
מַֽפַּח־ mˈappaḥ- מַפָּח expiring
נָֽפֶשׁ׃ פ nˈāfeš . f נֶפֶשׁ soul
11:20. oculi autem impiorum deficient et effugium peribit ab eis et spes eorum abominatio animae
But the eyes of the wicked shall decay, and the way to escape shall fail them, and their hope the abomination of the soul.
11:20. But the eyes of the impious will fade away, and the path to escape will perish before them, for the abomination of the soul is their hope.
11:20. But the eyes of the wicked shall fail, and they shall not escape, and their hope [shall be as] the giving up of the ghost.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Совершенно иная участь ждет нечестивого. Он не только не увидит чего-либо хорошего ("глаза беззаконных истают" - Втор XXVIII:32), но не в состоянии будет избежать опасностей, - надежда на избавление от них исчезнет (ср. VIII:22).
Adam Clarke: Commentary on the Bible - 1831
11:20: The eyes of the wicked shall fail - They shall be continually looking out for help and deliverance; but their expectation shall be cut off.
And they shall not escape - They shall receive the punishment due to their deserts; for God has his eye continually upon them. מנהם ומנוס אבד umanos abad minnehem, literally, "And escape perishes from them." Flight from impending destruction is impossible.
And their hope shall be as the giving up of the ghost - ותקותם מפח נפש vethikratham mappach naphesh, "And their hope an exhalation of breath," or a mere wish of the mind. They retain their hope to the last; and the last breath they breathe is the final and eternal termination of their hope. They give up their hope and their ghost together; for a vain hope cannot enter into that place where shadow and representation exist not; all being substance and reality. And thus endeth Zophar the Naamathite; whose premises were in general good, his conclusions legitimate, but his application of them to Job's case totally erroneous; because he still proceeded on the ground that Job was a wicked man, if not ostensibly, yet secretly; and that the sufferings he was undergoing were the means by which God was unmasking him to the view of men. But, allowing that Job had been a bad man, the exhortations of Zophar were well calculated to enforce repentance and excite confidence in the Divine mercy. Zophar seems to have had a full conviction of the all-governing providence of God; and that those who served him with an honest and upright heart would be ever distinguished in the distribution of temporal good. He seems however to think that rewards and punishments were distributed in this life, and does not refer, at least very evidently, to a future state. Probably his information on subjects of divinity did not extend much beyond the grave; and we have much cause to thank God for a clearer dispensation. Deus nobis haec otia fecit. God grant that we may make a good use of it!
Albert Barnes: Notes on the Bible - 1834
11:20: But the eyes of the wicked shall fail - That is, they shall be wearied out by anxiously looking for relief from their miseries. "Noyes." Their expectation shall be vain, and they shall find no relief. Perhaps Zophar here means to apply this to Job, and to say to him that with his present views and character, his hope of relief would fail. His only hope of relief was in a change - in turning to God - since it was a settled maxim that the wicked would look for relief in vain. This assumption that he was a wicked man, must have been among the most trying things that Job had to endure. Indeed nothing could he more provoking than to have others take it for granted as a matter that did not admit of argument, that he was a hypocrite, and that God was dealing with him as an incorrigible sinner.
And they shall not escape - Margin, "Flight shall perish from them." The margin is a literal translation of the Hebrew. The sense is, escape for the wicked is out of the question. They must be arrested and punished.
And their hope shall be as the giving up of the ghost - literally, "the breathing out of the life or soul." Their hope shall leave them as the breath or life does the body. It is like death. The expression does not mean that their hope would always expire at death, but that it would certainly expire as life leaves the body. The meaning is, that whatever hope a wicked man has of future happiness and salvation, must fail. The time must come when it will cease to comfort and support him. The hope of the pious man lives until it is lost in fruition in heaven. It attends him in health; supports him in sickness; is with him at home; accompanies him abroad; cheers him in solitude; is his companion in society; is with him as he goes down into the shades of adversity, and it brightens as he travels along the valley of the shadow of death. It stands as a bright star over his grave - and is lost only in the glories of heaven, as the morning star is lost in the superior brightness of the rising sun. Not so the hypocrite and the sinner. His hope dies - and he leaves the world in despair. Sooner or later the last ray of his delusive hopes shall take its departure from the soul, and leave it to darkness. No matter how bright it may have been; no matter how long he has cherished it; no matter on what it is founded - whether on his morals, his prayers, his accomplishments, his learning; if it be not based on true conversion, and the promised mercy of God through a Redeemer, it must; soon cease to shine, and will leave the soul to the gloom of black despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: the eyes: Job 31:16; Lev 26:16; Deu 28:65; Psa 69:3; Lam 4:17
they shall not escape: Heb. flight shall perish from them, Amo 2:14, Amo 5:19, Amo 5:20, Amo 9:1-3; Heb 2:3
their hope: Job 8:13, Job 8:14, Job 18:14, Job 27:8; Pro 10:24, Pro 20:20; Luk 16:23-26
the giving up of the ghost: or, a puff of breath
Geneva 1599
11:20 But the eyes (k) of the wicked shall fail, and they shall not escape, and their hope [shall be as] the giving up of the ghost.
(k) He shows that contrary things will come to them who do not repent.
John Gill
11:20 But the eyes of the wicked shall fail,.... Either through grief and envy at Job's prosperity, and with looking for his fall into troubles again; or rather through expectation of good things for themselves, and for deliverance out of trouble, but all in vain; see Lam 4:17;
and they shall not escape; afflictions and calamities in this life, nor the righteous judgment, nor wrath to come: or, "refuge shall perish from them" (a); there will be none to betake themselves unto for safety; in vain will they seek it from men; refuge will fail them, and no man care for them; and in vain will they fly to rocks and mountains to fall upon them:
and their hope shall be as the giving up of the ghost; it is with them as when a man is just expiring, and it is all over with him, and there is no hope of his reviving; so the hope of wicked men is a dying hope, a lost hope; it is not hope, but despair; their hope is gone, and they are lost and undone; and if they retain their hope in life, when they come to die they have none; though the righteous has hope in his death, their hope dies with them, if not before them: or, "their hope is the giving up of the ghost" (b); all they have to hope and wish for is death, to relieve them from their present troubles and agonies they are in; and sometimes are left amidst their guilt, despair, and horror, to destroy themselves: now Zophar by all this would suggest, that should not Job take his advice, he would appear to be such a wicked man, whose eyes would fail for his own help, and would not escape the judgments of God here and hereafter, and would die without hope, in black despair; or at least without any hope that would be of any avail.
(a) "et refugium peribit ab eis", Pagninus, Montanus, Bolducius; "perfugium", Junius & Tremellius; "effugium", Mercerus, Cocceius, Schmidt, Schultens. (b) "Spes vel expectatio eorum est, vel erit efflatio animae", Mercerus, Cocceius.
John Wesley
11:20 Fail - Either with grief and tears for their sore calamities: or with long looking for what they shall never attain. Their hope - They shall never obtain deliverance out of their distresses, but shall perish in them. Ghost - Shall be as vain and desperate as the hope of life is in a man, when he is at the very point of death.
Robert Jamieson, A. R. Fausset and David Brown
11:20 A warning to Job, if he would not turn to God.
The wicked--that is, obdurate sinners.
eyes . . . fail--that is, in vain look for relief (Deut 28:65). Zophar implies Job's only hope of relief is in a change of heart.
they shall not escape--literally, "every refuge shall vanish from them."
giving up of the ghost--Their hope shall leave them as the breath does the body (Prov 11:7).