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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Продолжение ответной речи Иова на речь Софара. 1-14. Желание Иова перенести свое дело на суд Бога и побуждения к этому. 14-28. Уверенность Иова при известных условиях в свое оправдание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Job here comes to make application of what he had said in the foregoing chapter; and now we have him not in so good a temper as he was in then: for, I. He is very bold with his friends, comparing himself with them, notwithstanding the mortifications he was under, ver. 1, 2. Condemning them for their falsehood, their forwardness to judge, their partiality and deceitfulness under colour of pleading God's cause (ver. 4-8), and threatening them with the judgments of God for their so doing (ver. 9-12), desiring them to be silent (ver. 5, 13, 17), and turning from them to God, ver. 3. II. He is very bold with his God. 1. In some expressions his faith is very bold, yet that is not more bold than welcome, ver. 15, 16, 18. But, 2. In other expressions his passion is rather too bold in expostulations with God concerning the deplorable condition he was in (ver. 14, 19, &c.), complaining of the confusion he was in (ver. 20-22), and the loss he was at to find out the sin that provoked God thus to afflict him, and in short of the rigour of God's proceedings against him, ver. 23-28.
Adam Clarke: Commentary on the Bible - 1831
Job defends himself against the accusations of his friends, and accuses them of endeavoring to pervert truth,8. Threatens them with God's judgments,12. Begs some respite, and expresses strong confidence in God,19. He pleads with God, and deplores his severe trials and sufferings,28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 13:1, Job reproves his friends for partiality; Job 13:14, He professes his confidence in God; and entreats to know his own sins, and God's purpose in afflicting him.
Job 13:1
John Gill
INTRODUCTION TO JOB 13
Job begins this chapter by observing the extensiveness of his knowledge, as appeared from his preceding discourse, by which it was evident he was not less knowing than his friends, Job 13:1; and therefore would have nothing to do with them as judges in his cause, but would appeal to God, and debate the matter before him, and leave it to his decision, since he could expect no good from them, Job 13:3; and all the favour he entreats of them is, that they would for the future be no longer speakers, but hearers, Job 13:5; he expostulates with them about their wicked and deceitful way of pleading for God, and against him, Job 13:7; and in order to strike an awe upon them, suggests to them, that they were liable to the divine scrutiny; that God was not to be mocked by them, that he would surely reprove them for their respect of persons, and desires them to consider his dreadful majesty, and what frail creatures they were, Job 13:9; then he expresses his confidence in God, that he should be saved by him, notwithstanding the afflictive circumstances he was in, Job 13:14; and doubted not he should be able so to plead his cause, as that he should be justified, if God would but withdraw his hand, and take off his dread from him, Job 13:18; he desires to know what his sins were, that he should hide his face from him, and treat him with so much severity, who was but a poor, weak, feeble creature, Job 13:24; and concludes with a complaint of the bitterness and sharpness of his afflictions, with which he was consumed, Job 13:26.
13:113:1: Ահա զայս ամենայն ետե՛ս ակն իմ, եւ լուաւ ունկն իմ։
1 Ահա այս բոլորն են տեսել աչքերն իմ, լսել ականջներս:
13 «Ահա այս ամէնը իմ աչքս տեսաւ, Ականջս լսեց ու իմացաւ։
Ահա զայս ամենայն ետես ակն իմ, եւ լուաւ ունկն [128]իմ:

13:1: Ահա զայս ամենայն ետե՛ս ակն իմ, եւ լուաւ ունկն իմ։
1 Ահա այս բոլորն են տեսել աչքերն իմ, լսել ականջներս:
13 «Ահա այս ամէնը իմ աչքս տեսաւ, Ականջս լսեց ու իմացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:113:1 Вот, все {это} видело око мое, слышало ухо мое и заметило для себя.
13:1 ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he ἑώρακέν οραω view; see μου μου of me; mine ὁ ο the ὀφθαλμὸς οφθαλμος eye; sight καὶ και and; even ἀκήκοέν ακουω hear μου μου of me; mine τὸ ο the οὖς ους ear
13:1 הֶן־ hen- הֵן behold כֹּ֖ל kˌōl כֹּל whole רָאֲתָ֣ה rāʔᵃṯˈā ראה see עֵינִ֑י ʕênˈî עַיִן eye שָֽׁמְעָ֥ה šˈāmᵊʕˌā שׁמע hear אָ֝זְנִ֗י ˈʔoznˈî אֹזֶן ear וַ wa וְ and תָּ֥בֶן ttˌāven בין understand לָֽהּ׃ lˈāh לְ to
13:1. ecce omnia et vidit oculus meus et audivit auris mea et intellexi singulaBehold my eye hath seen all these things, and my ear hath heard them, and I have understood them all.
1. Lo, mine eye hath seen all , mine ear hath heard and understood it.
13:1. Behold, my eye has seen all these things, and my ear has heard, and I have understood each one.
13:1. Lo, mine eye hath seen all [this], mine ear hath heard and understood it.
Lo, mine eye hath seen all [this], mine ear hath heard and understood it:

13:1 Вот, все {это} видело око мое, слышало ухо мое и заметило для себя.
13:1
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
ἑώρακέν οραω view; see
μου μου of me; mine
ο the
ὀφθαλμὸς οφθαλμος eye; sight
καὶ και and; even
ἀκήκοέν ακουω hear
μου μου of me; mine
τὸ ο the
οὖς ους ear
13:1
הֶן־ hen- הֵן behold
כֹּ֖ל kˌōl כֹּל whole
רָאֲתָ֣ה rāʔᵃṯˈā ראה see
עֵינִ֑י ʕênˈî עַיִן eye
שָֽׁמְעָ֥ה šˈāmᵊʕˌā שׁמע hear
אָ֝זְנִ֗י ˈʔoznˈî אֹזֶן ear
וַ wa וְ and
תָּ֥בֶן ttˌāven בין understand
לָֽהּ׃ lˈāh לְ to
13:1. ecce omnia et vidit oculus meus et audivit auris mea et intellexi singula
Behold my eye hath seen all these things, and my ear hath heard them, and I have understood them all.
13:1. Behold, my eye has seen all these things, and my ear has heard, and I have understood each one.
13:1. Lo, mine eye hath seen all [this], mine ear hath heard and understood it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
1-3. Иов знает не меньше своих друзей и тем не менее не в состоянии понять причину своих страданий; непонятна, следовательно, она и им. Поэтому для разрешения вопроса: за что осудил его Бог, он и решается обратиться к Нему самому, как единственному существу, знающему это.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Lo, mine eye hath seen all this, mine ear hath heard and understood it. 2 What ye know, the same do I know also: I am not inferior unto you. 3 Surely I would speak to the Almighty, and I desire to reason with God. 4 But ye are forgers of lies, ye are all physicians of no value. 5 O that ye would altogether hold your peace! and it should be your wisdom. 6 Hear now my reasoning, and hearken to the pleadings of my lips. 7 Will ye speak wickedly for God? and talk deceitfully for him? 8 Will ye accept his person? will ye contend for God? 9 Is it good that he should search you out? or as one man mocketh another, do ye so mock him? 10 He will surely reprove you, if ye do secretly accept persons. 11 Shall not his excellency make you afraid? and his dread fall upon you? 12 Your remembrances are like unto ashes, your bodies to bodies of clay.
Job here warmly expresses his resentment of the unkindness of his friends.
I. He comes up with them as one that understood the matter in dispute as well as they, and did not need to be taught by them, v. 1, 2. They compelled him, as the Corinthians did Paul, to commend himself and his own knowledge, yet not in a way of self-applause, but of self-justification. All he had before said his eye had seen confirmed by many instances, and his ear had heard seconded by many authorities, and he well understood it and what use to make of it. Happy are those who not only see and hear, but understand, the greatness, glory, and sovereignty of God. This, he thought, would justify what he had said before (ch. xii. 3), which he repeats here (v. 2): "What you know, the same do I know also, so that I need not come to you to be taught; I am not inferior unto you in wisdom." Note, Those who enter into disputation enter into temptation to magnify themselves and vilify their brethren more than is fit, and therefore ought to watch and pray against the workings of pride.
II. He turns from them to God (v. 3): Surely I would speak to the Almighty; as if he had said, "I can promise myself no satisfaction in talking to you. O that I might have liberty to reason with God! He would not be so hard upon me as you are." The prince himself will perhaps give audience to a poor petitioner with more mildness, patience, and condescension, than the servants will. Job would rather argue with God himself than with his friends. See here, 1. What confidence those have towards God whose hearts condemn them not of reigning hypocrisy: they can, with humble boldness, appear before him and appeal to him. 2. What comfort those have in God whose neighbours unjustly condemn them: if they may not speak to them with any hopes of a fair hearing, yet they may speak to the Almighty; they have easy access to him and shall find acceptance with him.
III. He condemns them for their unjust and uncharitable treatment of him, v. 4. 1. They falsely accused him, and that was unjust: You are forgers of lies. They framed a wrong hypothesis concerning the divine Providence, and misrepresented it, as if it did never remarkably afflict any but wicked men in this world, and thence they drew a false judgment concerning Job, that he was certainly a hypocrite. For this gross mistake, both in doctrine and application, he thinks an indictment of forgery lies against them. To speak lies is bad enough, though but at second hand, but to forge them with contrivance and deliberation is much worse; yet against this wrong neither innocency nor excellency will be a fence. 2. They basely deceived him, and that was unkind. They undertook his cure, and pretended to be his physicians; but they were all physicians of no value, "idol-physicians, who can do me no more good than an idol can." They were worthless physicians, who neither understood his case nor knew how to prescribe to him--mere empirics, who pretended to great things, but in conference added nothing to him: he was never the wiser for all they said. Thus to broken hearts and wounded consciences all creatures, without Christ, are physicians of no value, on which one may spend all and be never the better, but rather grow worse, Mark v. 26.
IV. He begs they would be silent and give him a patient hearing, v. 5, 6. 1. He thinks it would be a credit to them if they would say no more, having said too much already: "Hold your peace, and it shall be your wisdom, for thereby you will conceal your ignorance and ill-nature, which now appear in all you say." They pleaded that they could not forbear speaking (ch. iv. 2, xi. 2, 3); but he tells them that they would better have consulted their own reputation if they had enjoined themselves silence. Better say nothing than nothing to the purpose or that which tends to the dishonour of God and the grief of our brethren. Even a fool, when he holds his peace, is accounted wise, because nothing appears to the contrary, Prov. xvii. 28. And, as silence is an evidence of wisdom, so it is a means of it, as it gives time to think and hear. 2. He thinks it would be a piece of justice to him to hear what he had to say: Hear now my reasoning. Perhaps, though they did not interrupt him in his discourse, yet they seemed careless, and did not much heed what he said. He therefore begged that they would not only hear, but hearken. Note, We should be very willing and glad to hear what those have to say for themselves whom, upon any account, we are tempted to have hard thoughts of. Many a man, if he could but be fairly heard, would be fairly acquitted, even in the consciences of those that run him down.
V. He endeavours to convince them of the wrong they did to God's honour, while they pretended to plead for him, v. 7, 8. They valued themselves upon it that they spoke for God, were advocates for him, and had undertaken to justify him and his proceedings against Job; and, being (as they thought) of counsel for the sovereign, they expected not only the ear of the court and the last word, but judgment on their side. But Job tells them plainly, 1. That God and his cause did not need such advocates: "Will you think to contend for God, as if his justice were clouded and wanted to be cleared up, or as if he were at a loss what to say and wanted you to speak for him? Will you, who are so weak and passionate, put in for the honour of pleading God's cause?" Good work ought not to be put into bad hands. Will you accept his person? If those who have not right on their side carry their cause, it is by the partiality of the judge in favour of their persons; but God's cause is so just that it needs no such methods for the support of it. He is a God, and can plead for himself (Judg. vi. 31); and, if you were for ever silent, the heavens would declare his righteousness. 2. That God's cause suffered by such management. Under pretence of justifying God in afflicting Job they magisterially condemned him as a hypocrite and a bad man. "This" (says he) "is speaking wickedly" (for uncharitableness and censoriousness are wickedness, great wickedness; it is an offence to God to wrong our brethren); "it is talking deceitfully, for you condemn one whom yet perhaps your own consciences, at the same time, cannot but acquit. Your principles are false and your arguings fallacious, and will it excuse you to say, It is for God?" No, for a good intention will not justify, much less will it sanctify, a bad word or action. God's truth needs not our lie, nor God's cause either our sinful policies or our sinful passions. The wrath of man works not the righteousness of God, nor may we do evil that good may come, Rom. iii. 7, 8. Pious frauds (as they call them) are impious cheats; and devout persecutions are horrid profanations of the name of God, as theirs who hated their brethren, and cast them out, saying, Let the Lord be glorified, Isa. lxvi. 5; John xvi. 2.
VI. He endeavours to possess them with a fear of God's judgment, and so to bring them to a better temper. Let them not think to impose upon God as they might upon a man like themselves, nor expect to gain his countenance in their bad practices by pretending a zeal for him and his honour. "As one man mocks another by flattering him, do you think so to mock him and deceive him?" Assuredly those who think to put a cheat upon God will prove to have put a cheat upon themselves. Be not deceived, God is not mocked. That they might not think thus to jest with God, and affront him, Job would have them to consider both God and themselves, and then they would find themselves unable to enter into judgment with him.
1. Let them consider what a God he is into whose service they had thus thrust themselves, and to whom they really did so much disservice, and enquire whether they could give him a good account of what they did. Consider, (1.) The strictness of his scrutiny and enquiries concerning them (v. 9) "Is it good that he should search you out? Can you bear to have the principles looked into which you go upon in your censures, and to have the bottom of the matter found out?" Note, It concerns us all seriously to consider whether it will be to our advantage or no that God searches the heart. It is good to an upright man who means honestly that God should search him; therefore he prays for it: Search me, O God! and know my heart. God's omniscience is a witness of his sincerity. But it is bad to him who looks one way and rows another that God should search him out, and lay him open to his confusion. (2.) The severity of his rebukes and displeasure against them (v. 10): "If you do accept persons, though but secretly and in heart, he will surely reprove you; he will be so far from being pleased with your censures of me, though under colour of vindicating him, that he will resent them as a great provocation, as any prince or great man would if a base action were done under the sanction of his name and under the colour of advancing his interest." Note, What we do amiss we shall certainly be reproved for, one way or other, one time or other, though it be done ever so secretly. (3.) The terror of his majesty, which if they would duly stand in awe of they would not do that which would make them obnoxious to his wrath (v. 11): "Shall not his excellency make you afraid? You that have great knowledge of God, and profess religion and a fear of him, how dare you talk at this rate and give yourselves so great a liberty of speech? Ought you not to walk and talk in the fear of God? Neh. v. 9. Should not his dread fall upon you, and give a check to your passions?" Methinks Job speaks this as one that did himself know the terror of the Lord, and lived in a holy fear of him, whatever his friends suggested to the contrary. Note, [1.] There is in God a dreadful excellency. He is the most excellent Being, has all excellencies in himself and in each infinitely excels any creature. His excellencies in themselves are amiable and lovely. He is the most beautiful Being; but considering man's distance from God by nature, and his defection and degeneracy by sin, his excellencies are dreadful. His power, holiness, justice, yea, and his goodness too, are dreadful excellencies. They shall fear the Lord and his goodness. [2.] A holy awe of this dreadful excellency should fall upon us and make us afraid. This would awaken impenitent sinners and bring them to repentance, and would influence all to be careful to please him and afraid of offending him.
Adam Clarke: Commentary on the Bible - 1831
13:1: Lo, mine eye hath seen all this - Ye have brought nothing new to me; I know those maxims as well as you: nor have you any knowledge of which I am not possessed.
Albert Barnes: Notes on the Bible - 1834
13:1: Lo, mine eye hath seen all this - I have seen illustrations of all that I have said, or that you have said about the methods of divine providence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: Lo: Job 5:9-16, Job 12:9-25, Job 42:3-6
ear: Job 4:12, Job 5:27, Job 8:8-10, Job 15:17, Job 15:18; Psa 78:3, Psa 78:4; Jo1 1:3
Job 13:2
Carl Friedrich Keil and Franz Delitzsch
13:1
1 Lo, mine eye hath seen all,
Mine ear hath heard and marked it.
2 What ye know do I know also,
I do not stand back behind you.
Job has brought forward proof of what he has stated at the commencement of this speech (Job 12:3), that he is not inferior to them in the knowledge of God and divine things, and therefore he can now repeat as proved what he maintains. The plain כּל, which in other passages, with the force of הכּל, signifies omnes (Gen 16:12; Is 30:5; Jer 44:12) and omnia (Job 42:2; Ps 8:7; Is 44:24), has the definite sense of haec omnia here. לה (v. 1b) is not after the Aramaic manner dat. pro acc. objecti: my ear has heard and comprehended it (id); but dat. commodi, or perhaps only dat. ethicus: and has made it intelligible to itself (sibi); בּין of the apprehension accompanying perception. He has a knowledge of the exalted and glorious majesty of God, acquired partly from his own observation and partly from the teachings of others. He also knows equal to (instar) their knowledge, i.e., he has a knowledge (ידע as the idea implied in it, e.g., like Ps 82:5) which will bear comparison with theirs. But he will no longer contend with them.
John Gill
13:1 Lo, mine eye hath seen all this,.... Or "all those things" (h) he had been discoursing of, concerning the wisdom and power of God, and his friends also; some of these he had seen instances of, he had been an eyewitness of them, and could give an ocular testimony to them; and others he had discerned with the eyes of his understanding, being opened and enlightened, and had a clear and distinct view of them, so that he had seen and knew as much of these things as any of them had. Some (i) interpret it "all" other things, pertaining to the same subject; by what he had said, it might be concluded he knew more; this was but a sample or specimen of his knowledge, which, when observed, it might be perceived what an understanding he had in such divine things: the words are indeed absolute, "my eye hath seen all things" (k), which must not be taken in the largest and comprehensive sense of all things to be seen, heard, and understood; for though Job's knowledge was very great, yet it did not take so great a compass as this; many things in nature his eye had not seen, others in providence he could not discern, and but a small portion of God, of his nature, perfections, ways, and works, was known by him, as he himself confesses elsewhere, Job 26:14; this therefore must be limited and restrained to the subject matter in hand, and to what he and his friends had been treating of:
mine ear hath heard; some things he had knowledge of by the report of others, from his forefathers, his ancestors, men of capacity and probity, that could be credited, and safely depended on, and even some things by revelation from God; for if Eliphaz his friend had an heavenly vision, and a divine revelation, which his ear received a little of, why may it not be thought that Job also was sometimes favoured with visions and revelations from God, whereby he became more intimately acquainted with divine and spiritual things?
and understood it; that is, what he had seen and heard; some things may be seen, and yet not known what they are; and other things may be heard, and not understood; but Job had an understanding of what he had seen with his own eyes, or had received by revelation, human or divine: and all this is introduced with a "lo" or "behold"; not as a note of admiration at his knowledge, though the things known by him were wonderful, but as a note of attention to them, and to his remark on them, and as expressive of the certainty of his sight, hearing, and understanding of these things.
(h) "omnia haec", V. L. Tigurine version, Beza, Michaelis; so Vatablus, Mercerus, Piscator, Codurcus. (i) "Alia omnia", Schmidt. (k) "Omnia", Pagninus, Montanus, Junius & Tremellius, Bolducius, Cocceius, Schultens.
John Wesley
13:1 Lo - All this which either you or I have discoursed concerning the infinite power and wisdom of God. I know, both by seeing it, by my own observation and experience, and by hearing it from my ancestors.
Robert Jamieson, A. R. Fausset and David Brown
13:1 JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
all this--as to the dealings of Providence (Job 12:3).
13:213:2: Եւ գիտե՛մ ես որչափ եւ դուք խելամո՛ւտ էք. եւ չե՛մ անմտագոյն քան զձեզ[9189]։ [9189] Ոմանք. Որչափ եւ դուք գիտէք։
2 Ես այնքան գիտեմ, որքան ինքներդ տեղեակ էք լինում. անմիտ չեմ ձեզնից:
2 Ձեր գիտցածը ես ալ գիտեմ։Ես ձեզմէ նուաստ չեմ։
Եւ գիտեմ ես` որչափ եւ դուք խելամուտ էք, եւ չեմ անմտագոյն քան զձեզ:

13:2: Եւ գիտե՛մ ես որչափ եւ դուք խելամո՛ւտ էք. եւ չե՛մ անմտագոյն քան զձեզ[9189]։
[9189] Ոմանք. Որչափ եւ դուք գիտէք։
2 Ես այնքան գիտեմ, որքան ինքներդ տեղեակ էք լինում. անմիտ չեմ ձեզնից:
2 Ձեր գիտցածը ես ալ գիտեմ։Ես ձեզմէ նուաստ չեմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:213:2 Сколько знаете вы, знаю и я: не ниже я вас.
13:2 καὶ και and; even οἶδα οιδα aware ὅσα οσος as much as; as many as καὶ και and; even ὑμεῖς υμεις you ἐπίστασθε επισταμαι well aware; stand over καὶ και and; even οὐκ ου not ἀσυνετώτερός ασυνετος uncomprehending εἰμι ειμι be ὑμῶν υμων your
13:2 כְּֽ֭ ˈkᵊˈ כְּ as דַעְתְּכֶם ḏaʕtᵊḵˌem דַּעַת knowledge יָדַ֣עְתִּי yāḏˈaʕtî ידע know גַם־ ḡam- גַּם even אָ֑נִי ʔˈānî אֲנִי i לֹא־ lō- לֹא not נֹפֵ֖ל nōfˌēl נפל fall אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מִכֶּֽם׃ mikkˈem מִן from
13:2. secundum scientiam vestram et ego novi nec inferior vestri sumAccording to your knowledge I also know: neither am I inferior to you.
2. What ye know, do I know also: I am not inferior unto you.
13:2. In conformity with your knowledge, I also know. I am not inferior to you.
13:2. What ye know, [the same] do I know also: I [am] not inferior unto you.
What ye know, [the same] do I know also: I [am] not inferior unto you:

13:2 Сколько знаете вы, знаю и я: не ниже я вас.
13:2
καὶ και and; even
οἶδα οιδα aware
ὅσα οσος as much as; as many as
καὶ και and; even
ὑμεῖς υμεις you
ἐπίστασθε επισταμαι well aware; stand over
καὶ και and; even
οὐκ ου not
ἀσυνετώτερός ασυνετος uncomprehending
εἰμι ειμι be
ὑμῶν υμων your
13:2
כְּֽ֭ ˈkᵊˈ כְּ as
דַעְתְּכֶם ḏaʕtᵊḵˌem דַּעַת knowledge
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
גַם־ ḡam- גַּם even
אָ֑נִי ʔˈānî אֲנִי i
לֹא־ lō- לֹא not
נֹפֵ֖ל nōfˌēl נפל fall
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
מִכֶּֽם׃ mikkˈem מִן from
13:2. secundum scientiam vestram et ego novi nec inferior vestri sum
According to your knowledge I also know: neither am I inferior to you.
13:2. In conformity with your knowledge, I also know. I am not inferior to you.
13:2. What ye know, [the same] do I know also: I [am] not inferior unto you.
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Albert Barnes: Notes on the Bible - 1834
13:2: What ye know ... - See the note at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: Job 12:3, Job 15:8, Job 15:9, Job 34:35, Job 35:16, Job 37:2, Job 40:4, Job 40:5, Job 42:7; Co1 8:1, Co1 8:2; Co2 11:4, Co2 11:5, Co2 11:16-18, Co2 12:11
Job 13:3
John Gill
13:2 What ye know, the same do I know also,.... Concerning God and his perfections, his sovereignty, holiness, justice, wisdom, power, goodness, &c. and concerning his providences, and his dealings with men in an ordinary or in an extraordinary way:
I am not inferior unto you; as might be deduced from the preceding discourse; See Gill on Job 12:3.
13:313:3: Բայց սակայն ես ընդ Տեառն խօսեցայց. յանդիմանեցա՛յց առաջի նորա, եթէ կամեսցի։
3 Սակայն Տիրոջ հետ պիտի խօսէի, ես նրա առաջ պիտի կանգնէի, թէ որ կամենար:
3 Բայց ես Ամենակարողին խօսքը լսել Ու իմ իրաւունքներս Աստուծոյ ներկայացնել կը փափաքիմ.
Բայց սակայն ես ընդ [129]Տեառն խօսեցայց, յանդիմանեցայց առաջի նորա` եթէ կամեսցի:

13:3: Բայց սակայն ես ընդ Տեառն խօսեցայց. յանդիմանեցա՛յց առաջի նորա, եթէ կամեսցի։
3 Սակայն Տիրոջ հետ պիտի խօսէի, ես նրա առաջ պիտի կանգնէի, թէ որ կամենար:
3 Բայց ես Ամենակարողին խօսքը լսել Ու իմ իրաւունքներս Աստուծոյ ներկայացնել կը փափաքիմ.
zohrab-1805▾ eastern-1994▾ western am▾
13:313:3 Но я к Вседержителю хотел бы говорить и желал бы состязаться с Богом.
13:3 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλ᾿ αλλα but ἐγὼ εγω I πρὸς προς to; toward κύριον κυριος lord; master λαλήσω λαλεω talk; speak ἐλέγξω ελεγχω convict; question δὲ δε though; while ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ἐὰν εαν and if; unless βούληται βουλομαι want
13:3 אוּלָ֗ם ʔûlˈām אוּלָם but אֲ֭נִי ˈʔᵃnî אֲנִי i אֶל־ ʔel- אֶל to שַׁדַּ֣י šaddˈay שַׁדַּי Almighty אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak וְ wᵊ וְ and הֹוכֵ֖חַ hôḵˌēₐḥ יכח reprove אֶל־ ʔel- אֶל to אֵ֣ל ʔˈēl אֵל god אֶחְפָּֽץ׃ ʔeḥpˈāṣ חפץ desire
13:3. sed tamen ad Omnipotentem loquar et disputare cum Deo cupioBut yet I will speak to the Almighty, and I desire to reason with God.
3. Surely I would speak to the Almighty, and I desire to reason with God.
13:3. Yet I speak this way to the Almighty, and I desire to argue with God,
13:3. Surely I would speak to the Almighty, and I desire to reason with God.
Surely I would speak to the Almighty, and I desire to reason with God:

13:3 Но я к Вседержителю хотел бы говорить и желал бы состязаться с Богом.
13:3
οὐ ου not
μὴν μην surely; certainly
δὲ δε though; while
ἀλλ᾿ αλλα but
ἐγὼ εγω I
πρὸς προς to; toward
κύριον κυριος lord; master
λαλήσω λαλεω talk; speak
ἐλέγξω ελεγχω convict; question
δὲ δε though; while
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ἐὰν εαν and if; unless
βούληται βουλομαι want
13:3
אוּלָ֗ם ʔûlˈām אוּלָם but
אֲ֭נִי ˈʔᵃnî אֲנִי i
אֶל־ ʔel- אֶל to
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak
וְ wᵊ וְ and
הֹוכֵ֖חַ hôḵˌēₐḥ יכח reprove
אֶל־ ʔel- אֶל to
אֵ֣ל ʔˈēl אֵל god
אֶחְפָּֽץ׃ ʔeḥpˈāṣ חפץ desire
13:3. sed tamen ad Omnipotentem loquar et disputare cum Deo cupio
But yet I will speak to the Almighty, and I desire to reason with God.
13:3. Yet I speak this way to the Almighty, and I desire to argue with God,
13:3. Surely I would speak to the Almighty, and I desire to reason with God.
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Adam Clarke: Commentary on the Bible - 1831
13:3: Surely I would speak to the Almighty - אולם ulam, O that: - I wish I could speak to the Almighty!
I desire to reason with God - He speaks here to reference to the proceedings in a court of justice. Ye pretend to be advocates for God, but ye are forgers of lies: O that God himself would appear! Before him I could soon prove my innocence of the evils with which ye charge me.
Albert Barnes: Notes on the Bible - 1834
13:3: Surely I would speak to the Almighty - I would desire to carry my cause directly up to God, and spread out my reasons before him. This Job often professed to desire; see -35. He felt that God would appreciate the arguments which he would urge, and would do justice to them. His friends he felt were censorious and severe. They neither did justice to his feelings, nor to his motives. They perverted his words and arguments; and instead of consoling him, they only aggravated his trials, and caused him to sink into deeper sorrows. But he felt if he could carry his cause to God, he would do ample justice to him and his cause. The views which he entertained of his friends he proceeds to state at considerable length, and without much reserve, in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: Surely: Job 13:22, Job 9:34, Job 9:35, Job 11:5, Job 23:3-7, Job 31:35
I desire: Job 9:3, Job 9:14, Job 9:15; Isa 1:18-20, Isa 41:21; Jer 12:1, Jer 12:2 *marg. Mic 6:2
Job 13:4
Carl Friedrich Keil and Franz Delitzsch
13:3
3 But I would speak to the Almighty,
And I long to reason with God.
4 And ye however are forgers of lies,
Physicians of no value are ye all.
5 Oh that ye would altogether hold your peace,
Tit would be accounted to you as wisdom.
6 Hear now my instruction,
Ando hearken to the answers of my lips!
He will no longer dispute with the friends; the more they oppose him, the more earnestly he desires to be able to argue his cause before God. אוּלם (Job 13:3) is disjunctive, like ἀλλά, and introduces a new range of thoughts; lxx ου ̓ μήν δὲ ἀλλά, verum enim vero. True, he has said in Job 9 that no one can maintain his cause before God; but his confidence in God grows in proportion as his distrust of the friends increases; and at the same time, the hope is begotten that God will grant him that softening of the terror of His majesty which he has reserved to himself in connection with this declaration (Job 9:34, comp. Job 13:20.). The infin. absol. הוכח, which in Job 6:25 is used almost as a substantive, and indeed as the subject, is here in the place of the object, as e.g., Is 5:5; Is 58:6 : to prove, i.e., my cause, to God (אל־אל, like Job 13:15, אל־פּניו) I long. With ואוּלם (Job 13:4) the antithesis is introduced anew: I will turn to God, you on the contrary (καὶ ὑμεῖς δὲ). Since the verb טפל, from its primary meaning to spread on, smear on (whence e.g., Talmudic טפלה, the act of throwing on, as when plastering up the cracks of an oven), cogn. תּפל (whence תּפל, plaster, and perhaps also in the signification tasteless, Job 6:6 = sticky, greasy, slimy), does not signify, at least not at first, consuere, but assuere (without any relation of root with תּפר), we explain, not with Olshausen and others, concinnatores mendacii, such as sew together lies as patchwork; but with Hirzel and others, assutores mendacii, such as patch on lies, i.e., charge falsely, since they desire throughout to make him out to be a sinner punished according to his desert. This explanation is also confirmed by Job 14:17. Another explanation is given by Hupfeld: sarcinatores false = inanes, inutiles, so that שׁקר signifies what lies = what deceives, as in the parallel member of the verse אלל,
(Note: In the Talmudic, the jugular vein, the cutting of which produces death, is called אלל (later עצב, Arab. ‛ṣb), according to which (b. Chullin 121a) it is explained: healer of the jugular artery, i.e., those who try to heal what is incurable, therefore charlatans, - a strange idea, which has arisen from the defective form of writing אלל. The lxx translates ἰαταὶ κακῶν.)
nothingness, and also עמל (Job 16:2) in a similar connection, is not an objective but attributive genitive; but Ps 119:69 is decisive against this interpretation of שׁקר טפלי. The parallelism is not so exactly adjusted, as e.g., even רפאי does not on account of the parallel with טפלי signify patchers, ῥάπται, but: they are not able to heal Job's wounds with the medicine of consolation; they are medici nihili, useless physicians. Prov 17:28, "Even a fool, when he holdeth his peace, is counted wise," applies to them, si tacuisses, sapiens mansisses; or, as a rabbinical proverb of similar meaning, quoted by Heidenheim, says, השׂגה בהשׂגה הלאות, "the fatigue of comprehension is comprehension," i.e., the silent pause before a problem is half the solution. The jussive form וּתהי, it would be (Ges. 128, 2), is used in the conclusion of the wish. Thus he challenges them to hear his תּוכחת (תּוכחה) and his רבוה. Hirzel is quite right when he says the former does not mean defence (justification), nor the latter proofs (counter-evidence); תוכחת is, according to his signification (significatus, in distinction from sensus), ἔλεγχος, correptio (lxx, Vulg.), and here not so much refutation and answer, as correction in an ethical sense, in correspondence with which רבות is also intended of reproaches, reproofs, or reprimands.
Geneva 1599
13:3 Surely I would speak to the Almighty, and I desire (a) to reason with God.
(a) For although he knew that God was just, which was revealed in his ordinary working and another in his secret counsel, yet he uttered his affection to God, because he was not able to understand the reason he punished him.
John Gill
13:3 Surely I would speak to the Almighty,.... Or "therefore I would speak" (l), since he knew as much as his friends, and they knew no more than he, if so much, he would have no more to do with them, they should not be his judges; nor would he be determined by them, but would appeal to God, and plead his own cause before him, by whom he doubted not he should be candidly heard; he knew that he was the Judge of all the earth, and would do right; and that he sat on a throne judging righteously, and would maintain his right and his cause; that he would judge him according to his righteousness and integrity, of which he was conscious, and would pass a just decisive sentence in his favour, and give the cause for him against his friends, as he afterwards did; for this is not to be understood of speaking to him in prayer, though that is a speech either of the heart or of the tongue, or of both, to God; and which he allows of, yea, delights in, and which is a wonderful condescension; and therefore it may be used with boldness and freedom, and which gracious souls are desirous of; and the consideration of God being "almighty", or "all sufficient", is an argument, motive, and inducement to them to speak or pray unto him, since he is able to do all things for them they want or desire of him; but here it is to be understood of speaking to him, or before him, in a judicial way, at his bar, before his tribunal, he sitting as a Judge to hear the cause, and decide the controversy between Job and his friends. So, he render it, "I would speak for the Almighty, and desire to reason for God" (m); seeing he knew so much of him; not speak against him, as his friends suggested he had, but for him, on behalf of his sovereignty, justice, holiness, wisdom, and strength, as he had done, and would do yet more; by which he would have it known, that as he had as much knowledge as they, he was as zealous as any of them to plead for God, and defend him, and promote his honour and glory to the uttermost; but the other sense is best:
and I desire to reason with God: not at the bar of his justice, with respect to the justification of his person by his own righteousness; so no man can reason with God, as to approve himself just with him; nor will any sensible man desire to enter into judgment with him on that foot; a poor sensible sinner may reason with God at the throne of grace, and plead for pardoning mercy and justifying grace through the blood and righteousness of Christ, and from the declarations, proclamations, and promises of grace through him; but of neither of these sorts of reasoning, are the words to be understood, but of debating the matter in controversy between Job and his friends before God, that he might hear it, and decide it; this was what Job was desirous of, of having the cause brought before him, the case stated and pleaded, and reasoned on in his presence; this he signifies would be a pleasure to him; he "should delight" to have it so, as the word (n) here used may be interpreted.
(l) "ideo, propterea", Pineda. (m) "pro Omnipotente--pro Deo", Junius & Tremellius. (n) "lubet", Schultens.
John Wesley
13:3 Surely - I had rather debate the matter with God than with you. I am not afraid of presenting my person and cause before him, who is a witness of my integrity.
Robert Jamieson, A. R. Fausset and David Brown
13:3 Job wishes to plead his cause before God (Job 9:34-35), as he is more and more convinced of the valueless character of his would-be "physicians" (Job 16:2).
13:413:4: Բայց դուք ինձ բժիշկք մեղանչականք էք. եւ ողջացուցիչք չարեաց ամենեքեան։
4 Բայց բժիշկներ էք դուք խիստ չարագործ. ողջացնում էք դուք ամէնքդ էլ չարիքներ միայն:
4 Սակայն դուք սուտ խօսքեր կը հնարէք. Ամէնքդ ալ կեղծ բժիշկներ էք։
Բայց դուք ինձ բժիշկք մեղանչականք էք, եւ ողջացուցիչք չարեաց ամենեքեան:

13:4: Բայց դուք ինձ բժիշկք մեղանչականք էք. եւ ողջացուցիչք չարեաց ամենեքեան։
4 Բայց բժիշկներ էք դուք խիստ չարագործ. ողջացնում էք դուք ամէնքդ էլ չարիքներ միայն:
4 Սակայն դուք սուտ խօսքեր կը հնարէք. Ամէնքդ ալ կեղծ բժիշկներ էք։
zohrab-1805▾ eastern-1994▾ western am▾
13:413:4 А вы сплетчики лжи; все вы бесполезные врачи.
13:4 ὑμεῖς υμεις you δέ δε though; while ἐστε ειμι be ἰατροὶ ιατρος healer ἄδικοι αδικος injurious; unjust καὶ και and; even ἰαταὶ ιατης bad; ugly πάντες πας all; every
13:4 וְֽ wᵊˈ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but אַתֶּ֥ם ʔattˌem אַתֶּם you טֹֽפְלֵי־ ṭˈōfᵊlê- טפל soil שָׁ֑קֶר šˈāqer שֶׁקֶר lie רֹפְאֵ֖י rōfᵊʔˌê רפא heal אֱלִ֣ל ʔᵉlˈil אֱלִיל god כֻּלְּכֶֽם׃ kullᵊḵˈem כֹּל whole
13:4. prius vos ostendens fabricatores mendacii et cultores perversorum dogmatumHaving first shewn that you are forgers of lies, and maintainers of perverse opinions.
4. But ye are forgers of lies, ye are all physicians of no value.
13:4. having first shown that you fabricate lies and cultivate perverse teachings.
13:4. But ye [are] forgers of lies, ye [are] all physicians of no value.
But ye [are] forgers of lies, ye [are] all physicians of no value:

13:4 А вы сплетчики лжи; все вы бесполезные врачи.
13:4
ὑμεῖς υμεις you
δέ δε though; while
ἐστε ειμι be
ἰατροὶ ιατρος healer
ἄδικοι αδικος injurious; unjust
καὶ και and; even
ἰαταὶ ιατης bad; ugly
πάντες πας all; every
13:4
וְֽ wᵊˈ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
אַתֶּ֥ם ʔattˌem אַתֶּם you
טֹֽפְלֵי־ ṭˈōfᵊlê- טפל soil
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
רֹפְאֵ֖י rōfᵊʔˌê רפא heal
אֱלִ֣ל ʔᵉlˈil אֱלִיל god
כֻּלְּכֶֽם׃ kullᵊḵˈem כֹּל whole
13:4. prius vos ostendens fabricatores mendacii et cultores perversorum dogmatum
Having first shewn that you are forgers of lies, and maintainers of perverse opinions.
13:4. having first shown that you fabricate lies and cultivate perverse teachings.
13:4. But ye [are] forgers of lies, ye [are] all physicians of no value.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. При решении Иова перенести свое дело на суд Бога друзьям остается замолчать. Их молчание было бы приятно ("о, если бы") для страдальца, так как своею ложью, - прямым обвинением в грехах (XI:6) и предположением их (V:17), они причиняют ему страдания (XIX:2), а рассуждениями о божественной премудрости, советами ввериться ей так же мало утешают (XVI:2), как мало облегчает больного не понимающий болезни врач. Кроме того, молчание, как доказательство сознаний друзьями своей неправоты, свидетельствовало бы об их уме и мудрости (Притч X:19; XVII:28), которыми они так хвалятся.
Adam Clarke: Commentary on the Bible - 1831
13:4: Ye are forgers of lies - Ye frame deceitful arguments: ye reason sophistically, and pervert truth and justice, in order to support your cause.
Physicians of no value - Ye are as feeble in your reasonings as ye are inefficient in your skill. Ye can neither heal the wound of my mind, nor the disease of my body. In ancient times every wise man professed skill in the healing art, and probably Job's friends had tried their skill on his body as well as on his mind. He therefore had, in his argument against their teaching, a double advantage: Your skill in divinity and physic is equal: in the former ye are forgers of lies; in the latter, ye are good-for-nothing physicians. I can see no reason to depart from the general meaning of the original to which the ancient versions adhere. The Chaldee says: "Ye are idle physicians; and, like the mortified flesh which is cut off with the knife, so are the whole of you." The imagery in the former clause is chirurpical, and refers to the sewing together, or connecting the divided sides of wounds; for טפלי topheley, which we translate forgers, comes from טפל taphal, to fasten, tie, connect, sew together. And I question whether טפלי topheley here may not as well express Surgeons, as רפאי ropheey, in the latter clause, Physicians. Ye are Chirurgeons of falsity, and worthless Physicians.
Albert Barnes: Notes on the Bible - 1834
13:4: But ye are forgers of lies - The word lies here seems to be used in a large sense, to denote sophisms, false accusations, errors. They maintained false positions; they did not see the exact truth in respect to the divine dealings, and to the character of Job. They maintained strenuously that Job was a hypocrite, and that God was punishing him for his sins. They maintained that God deals with people in exact accordance with their charactor in this world, all of which Job regarded as false doctrine, and asserted that they defended it with sophistical arguments invented for the purpose, and thus they could be spoken of as "forgers of lies."
Physicians of no value - The meaning is, that they had come to give him consolation, but nothing that they had said had imparted comfort. They were like physicians sent for to visit the sick, who could do nothing when they came; compare .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: ye are forgers: Job 4:7-11, Job 5:1-5, Job 8:3, Job 8:4, Job 18:5-21, Job 21:27-34, Job 22:6-30; Exo 20:16; Psa 119:69
physicians: Job 6:21, Job 16:2; Jer 6:14, Jer 8:22, Jer 30:13, Jer 46:11; Eze 34:4; Hos 5:13; Mar 2:17; Mar 5:26
Job 13:5
Geneva 1599
13:4 But ye [are] forgers of lies, ye [are] all (b) physicians of no value.
(b) You do not well apply your medicine to the disease.
John Gill
13:4 But ye are forgers of lies,.... This is a hard and very harsh saying; Job was now in a passion, provoked by his friends, and retorts upon them what they had charged him with, Job 11:3; so often in controversies and disputes between good men undue heats arise, and unbecoming words drop from their lips and pens; to tell lies is a bad thing, but to forge them, to tell a studied premeditated lie, is dreadfully shocking, contrary to the grace of God, and which good men cannot allow themselves in, it is the character of bad men, see Is 63:8; but it may be Job may not design lies in a strict and proper sense, but falsehoods and untruths; for though no lie is of the truth, yet every untruth is not a lie; because a man may deliver an untruth, not knowing it to be so, but taking it for a truth, speaks it, without any design to impose upon and deceive others. Doctrinal lies may be intended, such as the false prophets told, whereby they made the hearts of the righteous sad, and were the untempered mortar they daubed with, Ezek 13:10; and the word here used has the same signification, and may be rendered, "daubers of lies" (o); that colour over things, and make falsehoods look like truths, and deliver them for such, and like others speak lies in hypocrisy: now those here referred to were these, that God did not afflict good men, at least in any very severe manner, and that Job, being thus afflicted, was a bad man, and an hypocrite; both these Job charges as lies:
ye are all physicians of no value; or "idol physicians" (p); not that pretended to the cure of idols, but were no better than idols themselves, and understood no more how to cure than they, than an Heathen deity, the god of physic Aesculapius, or anyone that might be reckoned such; but was no other than an image of wood or stone, and so could not be possessed of the faculty of healing, and such were Job's friends; an idol is nothing, and is good for nothing, and such were they as physicians, they were idol physicians, like the "idol shepherd", Zech 11:17; of no value at all: the Rabbins (q) say, the word used signifies a nerve or sinew of the neck, which when broken is incurable; and such physicians were they, that could do him no service, no more than cure a broken neck; this is to be understood of them, not as physicians of his body, that they pretended not to be; he was greatly diseased from head to foot, and had no hope of a recovery of his health, nor did they pretend to prescribe for him, nor does he reproach them on that account; but as physicians of his soul, afflicted and distressed, they came to administer comfort to him under his afflictions, but they were miserable comforters, as he elsewhere calls them, Job 16:2; instead of acting the part of the good Samaritan, and pouring in oil and wine into his wounds, Lk 10:34, they poured in vinegar, and made them bleed and smart the more, and added affliction to his affliction; instead of healing, they wounded him yet more and more; and, instead of binding up his wounds, opened them wider, and gave him sensible pain; instead of giving him the cordials of the Gospel, they gave him the corrosives the law; and instead of pointing out unto him the gracious promises of God, for the support of his afflicted soul, they loaded him with charges of sin, and set him to work by repentance and reformation to obtain the forgiveness of them: they said many good things, but misapplied them, being ignorant of the case, and so were physicians of no value; as such are who are ignorant of the nature and causes of a disease, and therefore make wrong prescriptions, though the medicines they prescribe may in themselves be good: indeed, in the cases of souls, or for the healing of the diseases of the soul, which are natural and hereditary, epidemical and universal, nauseous and loathsome, and of themselves mortal, all physicians are of no value; but Jesus Christ, who is the only physician of souls, the able, skilful, and infallible one, that cures all fully freely that apply unto him; bodily physicians are no use in such cases, nor merry companions, nor legal preachers, who direct to supple the wounds with tears of repentance, and bind them up with rags of a man's own righteousness; Christ is the only Saviour, his blood the balsam that heals every wound, and his righteousness that affords peace, joy, and comfort to afflicted minds, and delivers from those weights and pressures of mind with which they are bowed down.
(o) "incrustatores fuci", Schultens. (p) "curatores idoli", Bolducius; so Ramban; "medici idoli", Pineda; so some in Drusius. (q) Jarchi & Bar Tzemach.
Robert Jamieson, A. R. Fausset and David Brown
13:4 forgers of lies--literally, "artful twisters of vain speeches" [UMBREIT].
13:513:5: Եղիցի ձեզ համրանալ՝ եւ համարեա՛լ լիցի ձեզ յիմաստութիւն։
5 Սակայն համրանաք՝ իմաստութիւնն էլ ի վերջոյ կը գայ ձեզ այցելութեան:
5 Երանի՜ թէ բոլորովին լուռ կենայիք Եւ ատիկա ձեզի իմաստութիւն պիտի սեպուէր։
Եղիցի ձեզ համրանալ, եւ համարեալ լիցի ձեզ յիմաստութիւն:

13:5: Եղիցի ձեզ համրանալ՝ եւ համարեա՛լ լիցի ձեզ յիմաստութիւն։
5 Սակայն համրանաք՝ իմաստութիւնն էլ ի վերջոյ կը գայ ձեզ այցելութեան:
5 Երանի՜ թէ բոլորովին լուռ կենայիք Եւ ատիկա ձեզի իմաստութիւն պիտի սեպուէր։
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13:513:5 О, если бы вы только молчали! это было бы {вменено} вам в мудрость.
13:5 εἴη ειμι be δὲ δε though; while ὑμῖν υμιν you κωφεῦσαι κωφευω and; even ἀποβήσεται αποβαινω step off; step away ὑμῖν υμιν you εἰς εις into; for σοφίαν σοφια wisdom
13:5 מִֽי־ mˈî- מִי who יִ֭תֵּן ˈyittēn נתן give הַחֲרֵ֣שׁ haḥᵃrˈēš חרשׁ be deaf תַּחֲרִישׁ֑וּן taḥᵃrîšˈûn חרשׁ be deaf וּ û וְ and תְהִ֖י ṯᵊhˌî היה be לָכֶ֣ם lāḵˈem לְ to לְ lᵊ לְ to חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
13:5. atque utinam taceretis ut putaremini esse sapientesAnd I wish you would hold your peace, that you might be thought to be wise men.
5. Oh that ye would altogether hold your peace! and it should be your wisdom.
13:5. And I wish that you would remain silent, so that you would be counted among the wise.
13:5. O that ye would altogether hold your peace! and it should be your wisdom.
O that ye would altogether hold your peace! and it should be your wisdom:

13:5 О, если бы вы только молчали! это было бы {вменено} вам в мудрость.
13:5
εἴη ειμι be
δὲ δε though; while
ὑμῖν υμιν you
κωφεῦσαι κωφευω and; even
ἀποβήσεται αποβαινω step off; step away
ὑμῖν υμιν you
εἰς εις into; for
σοφίαν σοφια wisdom
13:5
מִֽי־ mˈî- מִי who
יִ֭תֵּן ˈyittēn נתן give
הַחֲרֵ֣שׁ haḥᵃrˈēš חרשׁ be deaf
תַּחֲרִישׁ֑וּן taḥᵃrîšˈûn חרשׁ be deaf
וּ û וְ and
תְהִ֖י ṯᵊhˌî היה be
לָכֶ֣ם lāḵˈem לְ to
לְ lᵊ לְ to
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
13:5. atque utinam taceretis ut putaremini esse sapientes
And I wish you would hold your peace, that you might be thought to be wise men.
13:5. And I wish that you would remain silent, so that you would be counted among the wise.
13:5. O that ye would altogether hold your peace! and it should be your wisdom.
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Adam Clarke: Commentary on the Bible - 1831
13:5: Hold your peace! and it should be your wisdom - In Pro 17:28 we have the following apophtheym: "Even a fool, when he holdeth his peace, is counted wise; and he that shutteth his lips, a man of understanding." There is no reason to say that Solomon quotes from Job: I have already expressed my opinion that the high antiquity attributed to this book is perfectly unfounded, and that there is much more evidence that Solomon was its author, than there is that it was the composition of Moses. But, whenever Job lived, whether before Abraham or after Moses, the book was not written till the time of Solomon, if not later. But as to the saying in question, it is a general apophthegm, and may be found among the wise sayings of all nations. I may observe here, that a silent man is not likely to be a fool; for a fool will be always prating, or, according to another adage, a fool's bolt is soon shot. The Latins have the same proverb: Vir sapit, qui pauca loquitur, "A wise man speaks little."
Albert Barnes: Notes on the Bible - 1834
13:5: Oh that ye would altogether hold your peace! - You would show your wisdom by silence. Since you can say nothing that is adapted to give comfort, or to explain the true state of the case, it would be wise to say nothing; compare Pro 17:28 : "Even a fool when he holdeth his peace is counted wise."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: Oh that ye, Job 13:13, Job 11:3, Job 16:3, Job 18:2, Job 19:2, Job 21:2, Job 21:3, Job 32:1
and it: Pro 17:28; Ecc 5:3; Amo 5:13; Jam 1:19
Job 13:6
John Gill
13:5 And that ye would altogether hold your peace,.... Since what they said of him was not true, nor anything to the purpose, or that tended to the comfort of his afflicted soul, but the reverse; and therefore he could have wished they had never broke silence, but continued as they were the first seven days of their visit; and now, since they had spoken, and had done no good by speaking, but hurt, he desires for the future they would be silent, and say no more:
and it should be your wisdom: it would be the greatest evidence of it they could give; they had shown none by speaking; it would be a proof of some in them, should they hold their peace; a very biting expression this see Prov 17:28.
Robert Jamieson, A. R. Fausset and David Brown
13:5 (Prov 17:28). The Arabs say, "The wise are dumb; silence is wisdom."
13:613:6: Լուարո՛ւք զյանդիմանութիւն բերանոյ իմոյ, եւ դատաստանի շրթանց իմոց անսացէ՛ք։
6 Լսեցէ՛ք բերնիս գանգատները դուք եւ շրթունքներիս դատաստանին էլ ակա՛նջ դրեցէք:
6 Հիմա իմ պատճառաբանութիւնս լսեցէք Ու շրթունքներուս փաստերուն ականջ դրէք։
Լուարուք զյանդիմանութիւն բերանոյ իմոյ, եւ դատաստանի շրթանց իմոց անսացէք:

13:6: Լուարո՛ւք զյանդիմանութիւն բերանոյ իմոյ, եւ դատաստանի շրթանց իմոց անսացէ՛ք։
6 Լսեցէ՛ք բերնիս գանգատները դուք եւ շրթունքներիս դատաստանին էլ ակա՛նջ դրեցէք:
6 Հիմա իմ պատճառաբանութիւնս լսեցէք Ու շրթունքներուս փաստերուն ականջ դրէք։
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13:613:6 Выслушайте же рассуждения мои и вникните в возражение уст моих.
13:6 ἀκούσατε ακουω hear ἔλεγχον ελεγχος conviction στόματός στομα mouth; edge μου μου of me; mine κρίσιν κρισις decision; judgment δὲ δε though; while χειλέων χειλος lip; shore μου μου of me; mine προσέχετε προσεχω pay attention; beware
13:6 שִׁמְעוּ־ šimʕû- שׁמע hear נָ֥א nˌā נָא yeah תֹוכַחְתִּ֑י ṯôḵaḥtˈî תֹּוכַחַת rebuke וְ wᵊ וְ and רִבֹ֖ות rivˌôṯ רִיבָה case שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip הַקְשִֽׁיבוּ׃ haqšˈîvû קשׁב give attention
13:6. audite ergo correptiones meas et iudicium labiorum meorum adtenditeHear ye therefore my reproof, and attend to the judgment of my lips.
6. Hear now my reasoning, and hearken to the pleadings of my lips.
13:6. Therefore, listen to my correction, and pay attention to the judgment of my lips.
13:6. Hear now my reasoning, and hearken to the pleadings of my lips.
Hear now my reasoning, and hearken to the pleadings of my lips:

13:6 Выслушайте же рассуждения мои и вникните в возражение уст моих.
13:6
ἀκούσατε ακουω hear
ἔλεγχον ελεγχος conviction
στόματός στομα mouth; edge
μου μου of me; mine
κρίσιν κρισις decision; judgment
δὲ δε though; while
χειλέων χειλος lip; shore
μου μου of me; mine
προσέχετε προσεχω pay attention; beware
13:6
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֥א nˌā נָא yeah
תֹוכַחְתִּ֑י ṯôḵaḥtˈî תֹּוכַחַת rebuke
וְ wᵊ וְ and
רִבֹ֖ות rivˌôṯ רִיבָה case
שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip
הַקְשִֽׁיבוּ׃ haqšˈîvû קשׁב give attention
13:6. audite ergo correptiones meas et iudicium labiorum meorum adtendite
Hear ye therefore my reproof, and attend to the judgment of my lips.
13:6. Therefore, listen to my correction, and pay attention to the judgment of my lips.
13:6. Hear now my reasoning, and hearken to the pleadings of my lips.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-12. Но так как подобные побуждения к молчанию могли показаться друзьям неубедительными, то Иов указывает другое, - страх божественного наказания (ст. 11) за стремление защищать правосудие Господа несправедливым обвинением его, Иова, в грехах (ст. 7-8). Великий в правосудии Бог, великий до того, что не смотрит на лица (Втор X:17), и "мерзостью считает уста лживые" (Притч XII:22), не оставит их без наказания за ложь (ст. 10; ср. Пс XXX:19; LI:57; LVIII:13). Оно неизбежно: Бога обмануть нельзя (ст. 9), даже скрытым лицемерием (XI:11); нельзя доказать правоту своих суждений, раз они слабы, как крепости, сделанные из глины (ст. 12).
Adam Clarke: Commentary on the Bible - 1831
13:6: Hear now my reasoning - The speeches in this book are conceived as it delivered in a court of justice, different counselors pleading against each other. Hence most of the terms are forensic.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: Job 21:2, Job 21:3, Job 33:1-3, Job 34:2; Jdg 9:7; Pro 8:6, Pro 8:7
Job 13:7
John Gill
13:6 Hear now my reasoning,.... Job entreats his friends that they would be no longer speakers, but hearers; that they would vouchsafe to sit still, and hear what he had to say; though he was greatly afflicted, he had not lost his reason, wisdom was not driven out from him, Job 6:13; he had still with him his reasoning powers, which he was capable of making use of, and even before God, and desires that they would attend to what he had to say on his own behalf:
and hearken to the pleadings of my lips; he was capable of pleading his own cause, and he was desirous of doing it before God as his Judge; and begs the favour of his friends to be silent, and hear him out, and then let judgment be given, not by them, but by God himself.
13:713:7: Ո՞չ ապաքէն առաջի Տեառն խօսիցիք, եւ յանդիման նորա նենգութիւն բարբառիք[9190]։ [9190] Ոմանք. Առաջի Աստուծոյ խօսիցիք։
7 Չէ՞ որ մեր Տիրոջ առաջ էք խօսում, նրա յանդիման նենգ բարբառում էք:
7 Աստուծոյ մասին անիրաւութեա՞մբ կը խօսիք Ու անոր համար նենգութեա՞մբ կ’արտայայտուիք։
Ո՞չ ապաքէն [130]առաջի Տեառն խօսիցիք``, եւ յանդիման նորա նենգութիւն բարբառիք:

13:7: Ո՞չ ապաքէն առաջի Տեառն խօսիցիք, եւ յանդիման նորա նենգութիւն բարբառիք[9190]։
[9190] Ոմանք. Առաջի Աստուծոյ խօսիցիք։
7 Չէ՞ որ մեր Տիրոջ առաջ էք խօսում, նրա յանդիման նենգ բարբառում էք:
7 Աստուծոյ մասին անիրաւութեա՞մբ կը խօսիք Ու անոր համար նենգութեա՞մբ կ’արտայայտուիք։
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13:713:7 Надлежало ли вам ради Бога говорить неправду и для Него говорить ложь?
13:7 πότερον ποτερος whether οὐκ ου not ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master λαλεῖτε λαλεω talk; speak ἔναντι εναντι next to; in the presence of δὲ δε though; while αὐτοῦ αυτος he; him φθέγγεσθε φθεγγομαι enunciate; speak δόλον δολος cunning; treachery
13:7 הַ֭ ˈha הֲ [interrogative] לְ lᵊ לְ to אֵל ʔˌēl אֵל god תְּדַבְּר֣וּ tᵊḏabbᵊrˈû דבר speak עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness וְ֝ ˈw וְ and לֹ֗ו lˈô לְ to תְּֽדַבְּר֥וּ tᵊˈḏabbᵊrˌû דבר speak רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
13:7. numquid Deus indiget vestro mendacio ut pro illo loquamini dolosHath God any need of your lie, that you should speak deceitfully for him?
7. Will ye speak unrighteously for God, and talk deceitfully for him?
13:7. Does God require your lie, so that you would speak deceitfully for him?
13:7. Will ye speak wickedly for God? and talk deceitfully for him?
Will ye speak wickedly for God? and talk deceitfully for him:

13:7 Надлежало ли вам ради Бога говорить неправду и для Него говорить ложь?
13:7
πότερον ποτερος whether
οὐκ ου not
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
λαλεῖτε λαλεω talk; speak
ἔναντι εναντι next to; in the presence of
δὲ δε though; while
αὐτοῦ αυτος he; him
φθέγγεσθε φθεγγομαι enunciate; speak
δόλον δολος cunning; treachery
13:7
הַ֭ ˈha הֲ [interrogative]
לְ lᵊ לְ to
אֵל ʔˌēl אֵל god
תְּדַבְּר֣וּ tᵊḏabbᵊrˈû דבר speak
עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness
וְ֝ ˈw וְ and
לֹ֗ו lˈô לְ to
תְּֽדַבְּר֥וּ tᵊˈḏabbᵊrˌû דבר speak
רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit
13:7. numquid Deus indiget vestro mendacio ut pro illo loquamini dolos
Hath God any need of your lie, that you should speak deceitfully for him?
13:7. Does God require your lie, so that you would speak deceitfully for him?
13:7. Will ye speak wickedly for God? and talk deceitfully for him?
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Adam Clarke: Commentary on the Bible - 1831
13:7: Will ye speak wickedly for God? - In order to support your own cause, in contradiction to the evidence which the whole of my life bears to the uprightness of my heart, will ye continue to assert that God could not thus afflict me, unless flagrant iniquity were found in my ways; for it is on this ground alone that ye pretend to vindicate the providence of God. Thus ye tell lies for God's sake, and thus ye wickedly contend for your Maker.
Albert Barnes: Notes on the Bible - 1834
13:7: Will ye speak wickedly for God? - That is, will you maintain unjust principles with a view to honor or to vindicate God? Job refers doubtless to the positions which they had defended in regard to the divine administration - principles which he regarded as unjust, though they had employed them professedly in vindicating God. The sense is, that unjust principles ought not to be advanced to vindicate God. The great cause of truth and justice should always be maintained, and even in attempting to vindicate the divine administration, we ought to make use of no arguments which are not based on that which is right and true. Job means to reproach his friends with having, in their professed vindication of God, advanced sentiments which were at war with truth and justice, and which were full of fallacy and sophistry. And is this never done now? Are sophistical arguments never employed in attempting to vindicate the divine government? Do we never state principles in regard to him which we should esteem to be unjust and dishonorable if applied to man? Do not good people sometimes feel that that government must be defended at all events; and when they can see no reason for the divine dealings, do they not make attempts at vindicating them, which are merely designed to throw dust in the eyes of an opponent, and which are known to be sophistical in their nature? It is wrong to employ a sophistical argument on any subject; and in reasoning on the divine character and dealings, when we come, as we often do, to points which we cannot understand, it is best to confess it. God asks no weak or sophistical argument in his defense; still less can he be pleased with an argument, though in defense of his government, which is based on unjust principles.
And talk deceitfully for him - Use fallacies and sophisms in attempting to vindicate him. Everything in speaking of God, should be true, pure, and sound. Every argument should be free from any appearance of sophism, and should be such as will bear the test of the most thorough examination. No honor is done to God by sophistical arguments, nor can he be pleased when such arguments are employed even to vindicate and honor his character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: Job 4:7, Job 11:2-4, Job 17:5, Job 32:21, Job 32:22, Job 36:4; Joh 16:2; Rom 3:5-8; Co2 4:2
Job 13:8
Carl Friedrich Keil and Franz Delitzsch
13:7
7 Will ye speak what is wrong for God,
And speak what is deceitful for Him?
8 Will ye be partial for Him,
Or will ye play the part of God's advocates?
9 Would it be pleasant if He should search you out,
Or can ye jest with Him, as one jesteth with men?
10 He will surely expose you
If ye secretly act with partiality.
11 Will not His majesty confound you,
And His fear fall upon you?
Their advocacy of God - this is the thought of this strophe - is an injustice to Job, and an evil service rendered to God, which cannot escape undisguised punishment from Him. They set themselves up as God's advocates (לאל ריב, like לבּעל ריב, Judg 6:31), and at the same time accept His person, accipiunt (as in acceptus = gratus), or lift it up, i.e., favour, or give preference to, His person, viz., at the expense of the truth: they are partial in His favour, as they are twice reminded and given to understand by the fut. energicum תּשּׂאוּן. The addition of בּסּתר (Job 13:10) implies that they conceal their better knowledge by the assumption of an earnest tone and bearing, expressive of the strongest conviction that they are in the right. They know that Job is not a flagrant sinner; nevertheless they deceive themselves with the idea that he is, and by reason of this delusion they take up the cause of God against him. Such perversion of the truth in majorem Dei gloriam is an abomination to God. When He searches them, His advocates, out (חקר, as Prov.Job 28:11), they will become conscious of it; or will God be mocked, as one mocketh mortal men? Comp. Gal 6:7 for a similar thought. חתל is inf. absol. after the form תּללּ, and תּהתלּוּ is also to be derived from תּללּ, and is fut. Hiph., the preformative not being syncopated, for תּתלּוּ (Ges. 53, rem. 7); not Piel, from התל (as 3Kings 18:27), with the doubling of the middle radical resolved (Olsh. in his Lehrb. S. 577). God is not pleased with λατρεία (Jn 16:2) which gives the honour to Him, but not to truth, such ζῆλος Θεοῦ ἀλλ ̓ ου ̓ κατ ̓ ἐπίγνωσιν (Rom 10:2), such advocacy contrary to one's better knowledge and conscience, in which the end is thought to sanctify the means. Such advocacy must be put to shame and confounded when He who needs no concealment of the truth for His justification is manifest in His שׂאת, i.e., not: in the kindling of His wrath (after Judg 20:38; Is 30:27), but: in His exaltation (correctly by Ralbag: התנשׂאותו ורוממותו), and by His direct influence brings all untruth to light. It is the boldest thought imaginable, that one dare not have respect even to the person of God when one is obliged to lie to one's self. And still it is also self-evident. For God and truth can never be antagonistic.
Geneva 1599
13:7 Will ye speak (c) wickedly for God? and talk deceitfully for him?
(c) He condemns their zeal, who did not have knowledge, nor regarded they to comfort him, but always granted on God's justice, as though it was not evidently seen in Job, unless they had undertaken the probation of it.
John Gill
13:7 Will you speak wickedly for God?.... As he suggests they did; they spoke for God, and pleaded for the honour of his justice, by asserting he did not afflict good men, which they thought was contrary to his justice; but: then, at the same time, they spoke wickedly of Job, that he being afflicted of God was a bad man, and an hypocrite; and this was speaking wickedly for God, to vindicate his justice at the expense of his character, which there was no need to do; and showed that they were poor advocates for God, since they might have vindicated the honour of his justice, and yet allowed that he afflicted good men, and that Job was such an one:
and talk deceitfully for him? or tell lies for him, namely, those just mentioned, that only wicked men, and not good men, were afflicted by him, and that Job was a bad man, and an hypocrite.
Robert Jamieson, A. R. Fausset and David Brown
13:7 deceitfully--use fallacies to vindicate God in His dealings; as if the end justified the means. Their "deceitfulness" for God, against Job, was that they asserted he was a sinner, because he was a sufferer.
13:813:8: Կամ թէ թանգուզիցէք. զի դուք ամենեքեան դատաւորք եղերուք։
8 Ետ պիտի քաշուէ՞ք: Ո՛չ, ինքներդ ձեզ եղէք դատաւոր:
8 Միթէ աչառութի՞ւն կ’ընէք անոր, Կամ Աստուծոյ փա՞ստը կը պաշտպանէք։
Կամ թէ թանգուզիցէ՞ք. [131]զի դուք ամենեքեան դատաւորք եղերուք:

13:8: Կամ թէ թանգուզիցէք. զի դուք ամենեքեան դատաւորք եղերուք։
8 Ետ պիտի քաշուէ՞ք: Ո՛չ, ինքներդ ձեզ եղէք դատաւոր:
8 Միթէ աչառութի՞ւն կ’ընէք անոր, Կամ Աստուծոյ փա՞ստը կը պաշտպանէք։
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13:813:8 Надлежало ли вам быть лицеприятными к Нему и за Бога так препираться?
13:8 ἦ η.1 surely ὑποστελεῖσθε υποστελλω aloof; draw back ὑμεῖς υμεις you δὲ δε though; while αὐτοὶ αυτος he; him κριταὶ κριτης judge γένεσθε γινομαι happen; become
13:8 הֲ hᵃ הֲ [interrogative] פָנָ֥יו fānˌāʸw פָּנֶה face תִּשָּׂא֑וּן tiśśāʔˈûn נשׂא lift אִם־ ʔim- אִם if לָ lā לְ to † הַ the אֵ֥ל ʔˌēl אֵל god תְּרִיבֽוּן׃ tᵊrîvˈûn ריב contend
13:8. numquid faciem eius accipitis et pro Deo iudicare nitiminiDo you accept this person, and do you endeavour to judge for God?
8. Will ye respect his person? will ye contend for God?
13:8. Have you taken his place, and do you struggle to give judgment in favor of God?
13:8. Will ye accept his person? will ye contend for God?
Will ye accept his person? will ye contend for God:

13:8 Надлежало ли вам быть лицеприятными к Нему и за Бога так препираться?
13:8
η.1 surely
ὑποστελεῖσθε υποστελλω aloof; draw back
ὑμεῖς υμεις you
δὲ δε though; while
αὐτοὶ αυτος he; him
κριταὶ κριτης judge
γένεσθε γινομαι happen; become
13:8
הֲ hᵃ הֲ [interrogative]
פָנָ֥יו fānˌāʸw פָּנֶה face
תִּשָּׂא֑וּן tiśśāʔˈûn נשׂא lift
אִם־ ʔim- אִם if
לָ לְ to
הַ the
אֵ֥ל ʔˌēl אֵל god
תְּרִיבֽוּן׃ tᵊrîvˈûn ריב contend
13:8. numquid faciem eius accipitis et pro Deo iudicare nitimini
Do you accept this person, and do you endeavour to judge for God?
13:8. Have you taken his place, and do you struggle to give judgment in favor of God?
13:8. Will ye accept his person? will ye contend for God?
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Adam Clarke: Commentary on the Bible - 1831
13:8: Will ye accept his person? - Do you think to act by him as you would by a mortal; and, by telling lies in his favor, attempt to conciliate his esteem?
Albert Barnes: Notes on the Bible - 1834
13:8: Will ye accept his person? - That is, will you be partial to him? The language is such as is used in relation to courts of justice, where a judge shows favor to one of the parties on account of birth, rank, wealth, or personal friendship. The idea here is, "will you, from partiality to God, maintain unjust principles, and defend positions which are really untenable?" There was a controversy between Job and God. Job maintained that he was punished too severely; that the divine dealings were unequal and disproportioned to his offences. His friends, he alleges, have not done justice to the arguments which he had urged, but had taken sides with God against him, no matter what he urged or what he said. So little disposed were they to do justice to him and to listen to his vindication, that no matter what he said, they set it all down to impatience, rebellion, and insubmission.
They assumed that he was wrong, and that God was wholly right in all flyings. Of this position that God was right, no one could reasonably complain, and in his sober reflections Job himself would not be disposed to object to it; but his complaint is, that though the considerations which he urged were of the greatest weight, they would not allow their force, simply because they were determined to vindicate God. Their position was, that God dealt with people strictly according to their character; and that no matter what they suffered, their sufferings were the exact measure of their ill desert. Against this position, they would hear nothing that Job could say; and they maintained it by every kind of argument which was at their command - whether sound or unsound, sophistical or solid. Job says that this was showing partiality for God, and he felt that he had a right to complain. We need never show "partiality" even for God. He can be vindicated by just and equal arguments; and we need never injure others while we vindicate him. Our arguments for him should indeed be Rev_erent, and we should desire to vindicate his character and government; but the considerations which we urge need not be those of mere partiality and favor.
Will ye contend for God? - Language taken from a court of justice, and referring to an argument in favor of a party or cause. Job asks whether they would undertake to maintain the cause of God, and he may mean to intimate that they were wholly disqualified for such an undertaking. He not only reproves them for a lack of candor and impartiality, as in the pRev_ious expressions, but he means to say that they were unfitted in all respects to be the advocates of God. They did not understand the principles of his administration. Their views were narrow, their information limited, and their arguments either common-place or unsound. According to this interpretation, the emphasis will be on the word "ye" - "will YE contend for God?" The whole verse may mean, "God is not to be defended by mere partiality, or favor. Solid arguments only should be employed in his cause. Such you have not used, and you have shown yourselves to be entirely unfitted for this great argument."
The practical inference which we should draw from this is, that our arguments in defense of the divine administration, should be solid and sound. They should not be mere declamation, or mere assertion. They should be such as will become the great theme, and such as will stand the test of any proper trial that can be applied to reasoning. There are arguments which will "vindicate all God's ways to men;" and to search them out should be one of the great employments of our lives. If ministers of the gospel would always abide by these principles, they would often do much more than they do now to commend religion to the sober views of mankind. No people are under greater temptations to use weak or unsound arguments than they are. They feel it to be their duty at all hazards to defend the divine administration. They are in circumstances where their arguments will not be subjected to the searching process which an argument at the bar will be, where a keen and interested opponent is on the alert, and will certainly sift every argument which is urged.
Either by inability to explain the difficulties of the divine government, or by indolence in searching out arguments, or by presuming on the ignorance and dullness of their hearers, or by a pride which will not allow them to confess their ignorance on any subject, they are in danger of attempting to hide a difficulty which they cannot explain, or of using arguments and resorting to reasoning, which would be regarded as unsound or worthless any where else. A minister should always remember that sound reasoning is as necessary in religion as in other things, and that there are always some people who can detect a fallacy or see through sophistry. With what diligent study then should the ministers of the gospel prepare for their work! How careful should they be, as the advocates of God and his cause in a world opposed to him, to find out solid arguments, to meet with candor every objection, and to convince people by sound reasoning, that God is right! Their work is to convince, not to denounce; and if there is any office of unspeakable responsibility on earth, it is that of undertaking to be the advocates of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: Job 32:21, Job 34:19; Exo 23:2, Exo 23:3; Pro 24:23; Mal 2:9 *marg.
Job 13:9
John Gill
13:8 Will ye accept his person?.... Accepting persons ought not to be done in judgment by earthly judges; which is done when they give a cause to one through favour and affection to his person, because rich, or their friend, and against another, because otherwise; and something like this Job intimates his friends did in the present case; they only considered what God was, holy, just, wise, and good in all he did, and so far they were right, and too much respect cannot be given him; but the fault was, that they only attended to this, and did not look into the cause of Job itself, but wholly neglected it, and gave it against him, he being poor, abject, and miserable, on the above consideration of the perfections of God; which looked like what is called among men acceptation, or respect of persons:
will ye contend for God? it is right to contend for God, for the being of God against atheists, for the perfections of God, his sovereignty, his omniscience, omnipresence, &c. against those that deny them, for his truths and doctrines, word, worship, and ordinances, against the corrupters of them; but then he and those are not to be contended for in a foolish and imprudent manner, or with a zeal, not according to knowledge, much less with an hypocritical one, as was Jehu's, 4Kings 10:28; God needs no such advocates, he can plead his own cause, or make use of persons that can do it in a better manner, and to better purpose.
John Wesley
13:8 Accept - Not judging according to the right of the cause, but the quality or the person.
Robert Jamieson, A. R. Fausset and David Brown
13:8 accept his person--God's; that is, be partial for Him, as when a judge favors one party in a trial, because of personal considerations.
contend for God--namely, with fallacies and prepossessions against Job before judgment (Judg 6:31). Partiality can never please the impartial God, nor the goodness of the cause excuse the unfairness of the arguments.
13:913:9: Զի բարւոք է եթէ քննեսցէ զձեզ։ Զի եթէ զամենայն արարեալ յաւելուցո՛ւք ՚ի նա,
9 Բայց բարւոք է, որ ինքը քննի ձեզ: Զի թէ արուածը իրեն վերագրէք՝ նա էլ ձեզ նուազ չի կշտամբելու:
9 Աղէ՞կ է որ անիկա ձեզ քննէ. Պիտի խաբէ՞ք զանիկա մարդ խաբելու պէս։
Զի բարւոք է եթէ քննեսցէ զձեզ. զի եթէ զամենայն արարեալ յաւելուցուք ի նա:

13:9: Զի բարւոք է եթէ քննեսցէ զձեզ։ Զի եթէ զամենայն արարեալ յաւելուցո՛ւք ՚ի նա,
9 Բայց բարւոք է, որ ինքը քննի ձեզ: Զի թէ արուածը իրեն վերագրէք՝ նա էլ ձեզ նուազ չի կշտամբելու:
9 Աղէ՞կ է որ անիկա ձեզ քննէ. Պիտի խաբէ՞ք զանիկա մարդ խաբելու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
13:913:9 Хорошо ли будет, когда Он испытает вас? Обманете ли Его, как обманывают человека?
13:9 καλόν καλος fine; fair γε γε in fact ἐὰν εαν and if; unless ἐξιχνιάσῃ εξιχνιαζω you εἰ ει if; whether γὰρ γαρ for τὰ ο the πάντα πας all; every ποιοῦντες ποιεω do; make προστεθήσεσθε προστιθημι add; continue αὐτῷ αυτος he; him
13:9 הֲ֭ ˈhᵃ הֲ [interrogative] טֹוב ṭôv טֹוב good כִּֽי־ kˈî- כִּי that יַחְקֹ֣ר yaḥqˈōr חקר explore אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] אִם־ ʔim- אִם if כְּ kᵊ כְּ as הָתֵ֥ל hāṯˌēl תלל mock בֶּ֝ ˈbe בְּ in אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ man תְּהָתֵ֥לּוּ tᵊhāṯˌēllû תלל mock בֹֽו׃ vˈô בְּ in
13:9. aut placebit ei quem celare nihil potest aut decipietur ut homo vestris fraudulentiisOr shall it please him, from whom nothing can be concealed? or shall he be deceived as a man, with your deceitful dealings?
9. Is it good that he should search you out? or as one deceiveth a man, will ye deceive him?
13:9. Or, will it please him, from whom nothing can be concealed? Or, will he be deceived, like a man, by your deceitfulness?
13:9. Is it good that he should search you out? or as one man mocketh another, do ye [so] mock him?
Is it good that he should search you out? or as one man mocketh another, do ye [so] mock him:

13:9 Хорошо ли будет, когда Он испытает вас? Обманете ли Его, как обманывают человека?
13:9
καλόν καλος fine; fair
γε γε in fact
ἐὰν εαν and if; unless
ἐξιχνιάσῃ εξιχνιαζω you
εἰ ει if; whether
γὰρ γαρ for
τὰ ο the
πάντα πας all; every
ποιοῦντες ποιεω do; make
προστεθήσεσθε προστιθημι add; continue
αὐτῷ αυτος he; him
13:9
הֲ֭ ˈhᵃ הֲ [interrogative]
טֹוב ṭôv טֹוב good
כִּֽי־ kˈî- כִּי that
יַחְקֹ֣ר yaḥqˈōr חקר explore
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
אִם־ ʔim- אִם if
כְּ kᵊ כְּ as
הָתֵ֥ל hāṯˌēl תלל mock
בֶּ֝ ˈbe בְּ in
אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ man
תְּהָתֵ֥לּוּ tᵊhāṯˌēllû תלל mock
בֹֽו׃ vˈô בְּ in
13:9. aut placebit ei quem celare nihil potest aut decipietur ut homo vestris fraudulentiis
Or shall it please him, from whom nothing can be concealed? or shall he be deceived as a man, with your deceitful dealings?
13:9. Or, will it please him, from whom nothing can be concealed? Or, will he be deceived, like a man, by your deceitfulness?
13:9. Is it good that he should search you out? or as one man mocketh another, do ye [so] mock him?
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Adam Clarke: Commentary on the Bible - 1831
13:9: Is it good that he should search you out? - Would it be to your credit if God should try your hearts, and uncover the motives of your conduct? Were you tried as I am, how would you appear?
Do ye so mock him? - Do ye think that you can deceive him; and by flattering speeches bring him to your terms, as you would bring an undiscerning, empty mortal, like yourselves?
Albert Barnes: Notes on the Bible - 1834
13:9: Is it good that he should search you out? - Would it be well for you if he should go into an investigation of your character, and of the arguments which you adduce? The idea is, that if God should make such an investigation, the result would be highly unfavorable to them. Perhaps Job means to intimate that, if they were subjected to the kind of trial that he had been, it would be seen that they could not bear it. "Or as one man mocketh another." The idea here is, "it is possible to delude or deceive man, but God cannot be deceived. You may conceal your thoughts and motives from man, but you cannot from God. You may use arguments that may impose upon man - you may employ fallacies and sophisms which he cannot detect, but every such effort is vain with God;" compare Gal 6:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: search: Job 34:36; Psa 44:21, Psa 139:23; Jer 17:10
as one: Job 17:2; Isa 28:22; Gal 6:7, Gal 6:8
Job 13:10
John Gill
13:9 Is it good that he should search you out?.... That is, God; searching is ascribed to him after the manner of men; not that he is ignorant of persons or things he searches after, or exercises that application, diligence, and industry, and takes those pains which are necessary in men to find out anything; when he makes search, it is not on his own account, but others; at least it is only to show his knowledge of persons and things, and to make men known to others, or things to them themselves; and is here to be understood in a judicial sense, as it frequently is the case, so it was here, a man that is "first in his own cause", as the wise man says, Prov 18:17, "seemeth just"; to himself and others; it looks upon the representation he makes of things as if he was in the right: "but his neighbour cometh and searcheth him"; traverses his arguments in his own vindication, and shows the fallacy of them; so Job's friends, making the worst of his cause, and the best of their own, seemed right in their own eyes; but God, who is the searcher of hearts, and who knows all things, could see through their coverings of things, and could not be deceived by them, but would find them out, and expose them; as he did afterwards, when he gave judgment against them, and declared they had not said that which was right, as his servant Job had, Job 42:7; and therefore it was not to their profit and advantage, and to their honour and credit, to be searched out by him, or to run the risk of it, as they did, which is the amount of this question:
or as one mocketh another, do ye so mock him? men may be mocked by their fellow creatures, either by words or gestures, as good men usually are in all ages, especially the prophets of the Lord, and the ministers of his word; or they may he deceived and imposed upon by the false glosses and colourings of artful men, as simple men are deceived by the fair speeches of false teachers, which is no other than an illusion of them, or mocking them: in the first sense God may be mocked, though he should not; there have been and will be such bold and daring creatures as to mock at his promises and his providence, to mock at his word, ordinances, and ministers, which is interpreted by him a mocking and despising himself; but in the latter sense he cannot be mocked, and it is a vain thing to attempt it; "be not deceived, God is not mocked", Gal 6:7; he sees through all the fallacious reasonings of men; he judges not according to outward appearance; he sees and knows the heart, and all the views and designs of men, and can detect all their sophisms and false glosses; he is not to be deceived by specious pretences of doing such and such actions for his glory, as casting out good men, and their names, or traducing their characters that he may be glorified, or killing them to do him service, Is 66:5; he is not to be flattered as one man may flatter another; to do this with him, is to mock him, he is not to be mocked in this way.
Robert Jamieson, A. R. Fausset and David Brown
13:9 Will the issue to you be good, when He searches out you and your arguments? Will you be regarded by Him as pure and disinterested?
mock-- (Gal 6:7). Rather, "Can you deceive Him as one man?" &c.
13:1013:10: ո՛չ ինչ սակաւ կշտամբեսցէ զձեզ։ Եւ եթէ ՚ի ծածուկ աչառիցէք[9191]. [9191] Օրինակ մի. Կշտամբեսցէ զնա։
10 Իսկ եթէ ծածուկ՝ աչառու լինէք մարդկանց նկատմամբ,
10 Եթէ ծածուկ աչառութիւն ալ ընէք, Անշուշտ անիկա պիտի յանդիմանէ ձեզ։
ոչ ինչ սակաւ կշտամբեսցէ զձեզ. եւ`` եթէ ի ծածուկ աչառիցէք:

13:10: ո՛չ ինչ սակաւ կշտամբեսցէ զձեզ։ Եւ եթէ ՚ի ծածուկ աչառիցէք[9191].
[9191] Օրինակ մի. Կշտամբեսցէ զնա։
10 Իսկ եթէ ծածուկ՝ աչառու լինէք մարդկանց նկատմամբ,
10 Եթէ ծածուկ աչառութիւն ալ ընէք, Անշուշտ անիկա պիտի յանդիմանէ ձեզ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1013:10 Строго накажет Он вас, хотя вы и скрытно лицемерите.
13:10 οὐθὲν ουδεις no one; not one ἧττον ηττον worse; less ἐλέγξει ελεγχω convict; question ὑμᾶς υμας you εἰ ει if; whether δὲ δε though; while καὶ και and; even κρυφῇ κρυφη secretly πρόσωπα προσωπον face; ahead of θαυμάσετε θαυμαζω wonder
13:10 הֹוכֵ֣חַ hôḵˈēₐḥ יכח reprove יֹוכִ֣יחַ yôḵˈîₐḥ יכח reprove אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] אִם־ ʔim- אִם if בַּ֝ ˈba בְּ in † הַ the סֵּ֗תֶר ssˈēṯer סֵתֶר hiding place פָּנִ֥ים pānˌîm פָּנֶה face תִּשָּׂאֽוּן׃ tiśśāʔˈûn נשׂא lift
13:10. ipse vos arguet quoniam in abscondito faciem eius accipitisHe shall reprove you, because in secret you accept his person.
10. He will surely reprove you, if ye do secretly respect persons.
13:10. He will accuse you because in secret you have preempted his presence.
13:10. He will surely reprove you, if ye do secretly accept persons.
He will surely reprove you, if ye do secretly accept persons:

13:10 Строго накажет Он вас, хотя вы и скрытно лицемерите.
13:10
οὐθὲν ουδεις no one; not one
ἧττον ηττον worse; less
ἐλέγξει ελεγχω convict; question
ὑμᾶς υμας you
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
κρυφῇ κρυφη secretly
πρόσωπα προσωπον face; ahead of
θαυμάσετε θαυμαζω wonder
13:10
הֹוכֵ֣חַ hôḵˈēₐḥ יכח reprove
יֹוכִ֣יחַ yôḵˈîₐḥ יכח reprove
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
אִם־ ʔim- אִם if
בַּ֝ ˈba בְּ in
הַ the
סֵּ֗תֶר ssˈēṯer סֵתֶר hiding place
פָּנִ֥ים pānˌîm פָּנֶה face
תִּשָּׂאֽוּן׃ tiśśāʔˈûn נשׂא lift
13:10. ipse vos arguet quoniam in abscondito faciem eius accipitis
He shall reprove you, because in secret you accept his person.
13:10. He will accuse you because in secret you have preempted his presence.
13:10. He will surely reprove you, if ye do secretly accept persons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:10: He will surely reprove you - You may expect, not only his disapprobation, but his hot displeasure.
Albert Barnes: Notes on the Bible - 1834
13:10: He will surely reprove you, if ye do secretly accept persons - If you show partiality, you will incur his disapprobation. This seems to have much era proverbial cast, and to mean that under no possible circumstances was it right to show partiality. No matter for whom it may be done, it will be displeasing to God. Even if it be in favor of the righteous, the widow, the fatherless, or of himself, if there is not a disposition to judge according to truth and evidence, God will frown upon you. No matter who the parties might be; no matter what their rank; no matter what friendship there might be for one or the other of them, it was never to be assumed that one was right and the other wrong without evidence. The exact truth was to be sought after, and the judgement made up accordingly. Even when God was one of the parties, the same course was to be pursued. His character was capable of being successfully vindicated, and he would not be pleased to have his cause defended or decided by partiality, or by mere favor. Hence, he encourages people to bring forth their strong reasons, and to adduce all that can be said against his government and laws. See the notes at isa 41:1-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: reprove: Job 42:7, Job 42:8; Psa 50:21, Psa 50:22, Psa 82:2; Jam 2:9
Job 13:11
John Gill
13:10 He will surely reprove you,.... Or "in reproving he will reprove you" (r); he will certainly do it, it may be depended upon, and be expected; he will never suffer sin to go unreproved and uncorrected; he will do it to the purpose, with sharpness and severity, as the nature of the crime requires; he reproves by his spirit, and it is well for men when he thoroughly, and in a spiritual and saving way, reproves them by him, and convinces them of sin, righteousness, and judgment; and he reproves by his word, which is written for reproof and correction; and by his ministers, one part of whose work it is to rebuke and reprove men for bad practices, and bad principles; and in some cases they are to use sharpness, and which when submitted to, and kindly taken, it is well; and sometimes he reproves by his providences, by afflictive dispensations, and that either in love, as he rebukes his own children, or in wrath and hot displeasure, as others, which is here designed; and as it is always for sin he rebukes men, so particularly he rebukes for the following, as might be expected:
if ye do secretly accept persons; acceptance of persons in judgment is prohibited by God, and is highly resented by him; yea, even the acceptance of his own person to the prejudice of the character of an innocent man; which seems to be what Job has respect unto, as appears from Job 13:8; and some versions render it, "if ye accept his face" (a); and though this may be done no openly and publicly, but in a covert and secret manner, under disguise, and with specious pretences to the honour and glory of God.
(r) "arguiendo arguet", Pagninus, Montanus, Munster, Bolducius, Mercerus, Cocceius, Schmidt; "redarguendo redarguet", Michaelis. (a) "faciem ejus", V. L. Munster, Piscator; "personam ipsius", Beza, so the Targum.
Robert Jamieson, A. R. Fausset and David Brown
13:10 If ye do, though secretly, act partially. (See on Job 13:8; Ps 82:1-2). God can successfully vindicate His acts, and needs no fallacious argument of man.
13:1113:11: ո՛չ ապաքէն արհաւիրք նորա զարհուրեցուցանիցեն զձեզ. եւ ա՛հ նորա անկցի ՚ի վերայ ձեր[9192]։ [9192] Ոմանք. Զարհուրեցուցանիցեն զձեզ։
11 Իր արհաւիրքը ահի կը մատնի, նրա երկիւղը կը թափուի ձեզ վրայ:
11 Միթէ անոր վեհափառութիւնը ձեզ չի՞ վախցներ, Ու անոր ահը ձեր վրայ չ’ի՞յնար։
Ո՞չ ապաքէն արհաւիրք նորա զարհուրեցուցանիցեն զձեզ, եւ ահ նորա անկցի ի վերայ ձեր:

13:11: ո՛չ ապաքէն արհաւիրք նորա զարհուրեցուցանիցեն զձեզ. եւ ա՛հ նորա անկցի ՚ի վերայ ձեր[9192]։
[9192] Ոմանք. Զարհուրեցուցանիցեն զձեզ։
11 Իր արհաւիրքը ահի կը մատնի, նրա երկիւղը կը թափուի ձեզ վրայ:
11 Միթէ անոր վեհափառութիւնը ձեզ չի՞ վախցներ, Ու անոր ահը ձեր վրայ չ’ի՞յնար։
zohrab-1805▾ eastern-1994▾ western am▾
13:1113:11 Неужели величие Его не устрашает вас, и страх Его не нападает на вас?
13:11 πότερον ποτερος whether οὐχὶ ουχι not; not actually δεινὰ δεινος he; him στροβήσει στροβεω you φόβος φοβος fear; awe δὲ δε though; while παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἐπιπεσεῖται επιπιπτω fall on / upon ὑμῖν υμιν you
13:11 הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not שְׂ֭אֵתֹו ˈśʔēṯô שְׂאֵת uprising תְּבַעֵ֣ת tᵊvaʕˈēṯ בעת terrify אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] וּ֝ ˈû וְ and פַחְדֹּ֗ו faḥdˈô פַּחַד trembling יִפֹּ֥ל yippˌōl נפל fall עֲלֵיכֶֽם׃ ʕᵃlêḵˈem עַל upon
13:11. statim ut se commoverit turbabit vos et terror eius inruet super vosAs soon as he shall move himself, he shall trouble you: and his dread shall fall upon you.
11. Shall not his excellency make you afraid, and his dread fall upon you?
13:11. As soon as he moves himself, he will disturb you, and his dread will fall over you.
13:11. Shall not his excellency make you afraid? and his dread fall upon you?
Shall not his excellency make you afraid? and his dread fall upon you:

13:11 Неужели величие Его не устрашает вас, и страх Его не нападает на вас?
13:11
πότερον ποτερος whether
οὐχὶ ουχι not; not actually
δεινὰ δεινος he; him
στροβήσει στροβεω you
φόβος φοβος fear; awe
δὲ δε though; while
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
ἐπιπεσεῖται επιπιπτω fall on / upon
ὑμῖν υμιν you
13:11
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
שְׂ֭אֵתֹו ˈśʔēṯô שְׂאֵת uprising
תְּבַעֵ֣ת tᵊvaʕˈēṯ בעת terrify
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
וּ֝ ˈû וְ and
פַחְדֹּ֗ו faḥdˈô פַּחַד trembling
יִפֹּ֥ל yippˌōl נפל fall
עֲלֵיכֶֽם׃ ʕᵃlêḵˈem עַל upon
13:11. statim ut se commoverit turbabit vos et terror eius inruet super vos
As soon as he shall move himself, he shall trouble you: and his dread shall fall upon you.
13:11. As soon as he moves himself, he will disturb you, and his dread will fall over you.
13:11. Shall not his excellency make you afraid? and his dread fall upon you?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:11: His dread fall upon you? - The very apprehension of his wrath is sufficient to crush you to nothing.
Albert Barnes: Notes on the Bible - 1834
13:11: Shall not his excellency - His exaltation שׂאת ś e'ê th from נשׂא nâ ś â' to exalt, to lift up), or his majesty, Gen 49:3.
Make you afraid - Fill you with awe and Rev_erence. Shall it not restrain you from fallacy, from sophisms, and from all presumptuous and unfounded reasoning? The sense here is, that a sense of the greatness and majesty of God should fill the mind with solemnity and Rev_erence, and make us serious and sincere; should repress all declamation and mere assertion, and should lead us to adduce only those considerations which will bear the test of the final trial. The general proposition, however, is not less clear, that a sense of the majesty and glory of God should at all times fill the mind with solemn awe, and produce the deepest veneration. See Jer 5:22; Jer 10:7-10; Gen 28:17.
And his dread - The fear of him. You should so stand in awe of him as not to advance any sentiments which he will not approve, or which will not bear the test of examination. Rosenmuller, however, and after him Noyes, supposes that this is not so much a declaration of what ought to be, implying that the fear of God ought to produce veneration, as a declaration of what actually occurred - implying that they were actually influenced by this slavish fear in what they said. According to this it means that they were actuated only by a dread of what God would do to them that led them to condemn. Job without proof, and not by a regard to truth. But the common interpretation seems to me most in accordance with the meaning of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: Shall: Psa 119:120; Jer 5:22, Jer 10:10; Mat 10:28; Rev 15:3, Rev 15:4
his dread: Job 13:21; Exo 15:16; Isa 8:13
Job 13:12
John Gill
13:11 Shall not his excellency make you afraid,.... To commit sin, any sin, and particularly that just mentioned, which they might expect to be reproved for; there is an excellency in the name of God, which is fearful and dreadful, and in the nature and perfections of God, his power, justice, and holiness, in which he is glorious and tremendous, and should deter men from sinning against him; and there is an excellency in his works of nature and providence, which are wondrous, and show him to be near at hand, and can at once, if he pleases, take vengeance for sin: or "shall not his height" (b), &c. his sublimity, his superiority to all beings; he is the most high God, higher than the highest among men, he is above all gods, all that are so called; and therefore all the inhabitants of the earth should stand in awe of him, and not sin: or "shall not his lifting up" (c)? &c. on a throne of judgment, as the Targum adds; he is the Judge of the whole earth, and will judge his people, and right their wrongs; he sits on a throne high, and lifted up, judging righteously; and will maintain the cause of the innocent, and avenge himself on those that injure them, and therefore it must be a fearful thing to fall into his hands: some render it, "shall not his burning" (d); or flaming fire, &c. as Jarchi observes, and apply it to hell fire, and the everlasting burnings of the lake which burns with fire and brimstone; and which are very terrible, and may well frighten men from sinning against God; but the first sense seems to be best:
and his dread fall upon you? the dread of men, of powerful and victorious enemies, is very terrible, as was the dread of the Israelites which fell upon the inhabitants of Canaan, Josh 2:9; but how awful must be the terror of the great and dreadful God, when that falls upon men, or his terrible wrath and vengeance are revealed from heaven, and threaten every moment to fall upon the transgressors of his law, upon those that mock him and injure his people.
(b) "celsitudo ejus", Montanus, Vatablus, Bolducius; "sublimitas ejus", Beza, Mercerus. (c) "Elevatio, erectio", Drusius. (d) So some in Jarchi & Bar Tzemach.
Robert Jamieson, A. R. Fausset and David Brown
13:11 make you afraid?--namely, of employing sophisms in His name (Jer 10:7, Jer 10:10).
13:1213:12: Եւ դիպեսցին պերճութիւնքդ ձեր հանգո՛յն մոխրոյ, եւ մարմին կաւեղէն։
12 Պերճանքը ձեր մոխրի պէս կը լինի, մարմինը՝ կաւի:
12 Ձեր ասացուածքները մոխիրի առակներ են, Ձեր պատնէշները կաւէ պատնէշներու* պէս են։
[132]Եւ դիպեսցին պերճութիւնքդ ձեր հանգոյն մոխրոյ, եւ մարմին կաւեղէն:

13:12: Եւ դիպեսցին պերճութիւնքդ ձեր հանգո՛յն մոխրոյ, եւ մարմին կաւեղէն։
12 Պերճանքը ձեր մոխրի պէս կը լինի, մարմինը՝ կաւի:
12 Ձեր ասացուածքները մոխիրի առակներ են, Ձեր պատնէշները կաւէ պատնէշներու* պէս են։
zohrab-1805▾ eastern-1994▾ western am▾
13:1213:12 Напоминания ваши подобны пеплу; оплоты ваши оплоты глиняные.
13:12 ἀποβήσεται αποβαινω step off; step away δὲ δε though; while ὑμῶν υμων your τὸ ο the ἀγαυρίαμα αγαυριαμα equal σποδῷ σποδος ashes τὸ ο the δὲ δε though; while σῶμα σωμα body πήλινον πηλινος of clay
13:12 זִֽ֭כְרֹנֵיכֶם ˈzˈiḵrōnêḵem זִכָּרֹון remembrance מִשְׁלֵי־ mišlê- מָשָׁל proverb אֵ֑פֶר ʔˈēfer אֵפֶר dust לְ lᵊ לְ to גַבֵּי־ ḡabbê- גַּב curve חֹ֝֗מֶר ˈḥˈōmer חֹמֶר clay גַּבֵּיכֶֽם׃ gabbêḵˈem גַּב curve
13:12. memoria vestra conparabitur cineri et redigentur in lutum cervices vestraeYour remembrance shall be compared to ashes, and your necks shall be brought to clay.
12. Your memorable sayings proverbs of ashes, your defences defences of clay.
13:12. Your remembrance will be compared to ashes, and your necks will be reduced to clay.
13:12. Your remembrances [are] like unto ashes, your bodies to bodies of clay.
Your remembrances [are] like unto ashes, your bodies to bodies of clay:

13:12 Напоминания ваши подобны пеплу; оплоты ваши оплоты глиняные.
13:12
ἀποβήσεται αποβαινω step off; step away
δὲ δε though; while
ὑμῶν υμων your
τὸ ο the
ἀγαυρίαμα αγαυριαμα equal
σποδῷ σποδος ashes
τὸ ο the
δὲ δε though; while
σῶμα σωμα body
πήλινον πηλινος of clay
13:12
זִֽ֭כְרֹנֵיכֶם ˈzˈiḵrōnêḵem זִכָּרֹון remembrance
מִשְׁלֵי־ mišlê- מָשָׁל proverb
אֵ֑פֶר ʔˈēfer אֵפֶר dust
לְ lᵊ לְ to
גַבֵּי־ ḡabbê- גַּב curve
חֹ֝֗מֶר ˈḥˈōmer חֹמֶר clay
גַּבֵּיכֶֽם׃ gabbêḵˈem גַּב curve
13:12. memoria vestra conparabitur cineri et redigentur in lutum cervices vestrae
Your remembrance shall be compared to ashes, and your necks shall be brought to clay.
12. Your memorable sayings proverbs of ashes, your defences defences of clay.
13:12. Your remembrance will be compared to ashes, and your necks will be reduced to clay.
13:12. Your remembrances [are] like unto ashes, your bodies to bodies of clay.
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Adam Clarke: Commentary on the Bible - 1831
13:12: Your remembrances are like unto ashes - Your memorable sayings are proverbs of dust. This is properly the meaning of the original: זכרניכם משלי אפר zichroneycem mishley epher. This he speaks in reference to the ancient and reputedly wise sayings which they had so copiously quoted against him.
Your bodies to bodies of clay - This clause is variously translated: Your swelling heaps are swelling heaps of mire. That is, Your high-flown speeches are dark, involved, and incoherent; they are all sound, no sense; great swelling words, either of difficult or no meaning, or of no point as applicable to my case.
Albert Barnes: Notes on the Bible - 1834
13:12: Your remembrances are like unto ashes - There has been a considerable variety in the interpretation of this verse. The meaning in our common version is certainly not very clear. The Vulgate renders it, Memoria vestra comparabitur cineri. The Septuagint, Ἀποβήσεται δὲ ὑμῶν τὸ γαυρίαμα Ἶσα σποδᾷ Apobē setai de humō n to gauriama isa spodō - "your boasting shall pass away like ashes." Dr. Good renders it, "Dust are your stored-up sayings." Noyes, "Your maxims are words of dust." The word rendered "remembrances" זכרון zı̂ krô n means properly "remembrance, memory," Jos 4:7; Eze 12:14; then a "memento," or "record;" then a "memorable saying, a maxim." This is probably the meaning here; and the reference is to the apothegms or proverbs which they had so profusely uttered, and which they regarded as so profound and worthy of attention, but which Job was disposed to regard as most common-place, and to treat with contempt.
Are like unto ashes - That is, they are valueless. See the notes at Isa 44:20. Their maxims had about the same relation to true wisdom which ashes have to substantial and nutritious food. The Hebrew here (אפר משׁלי mâ shaly 'ê pher) is rather, "are parables of ashes;" - the word משׁל mâ shâ l meaning similitude, parable, proverb. This interpretation gives more force and beauty to the passage.
Your bodies - - גביכם gabē ykem Vulgate, "cervices." Septuagint, τὸ δὲ σῶμα πήλινον to de sō ma pē linon - but the body is clay. The Hebrew word גב gab, means something gibbous (from where the word "gibbous" is derived), convex, arched; hence, the "back" of animals or human beings, Eze 10:12; the boss of a shield or buckler - the "gibbous," or exterior convex part - ; and then, according to Gesenius, an entrenchment, a fortress, a strong-hold. According to this interpretation, the passage here means, that the arguments behind which they entrenched themselves were like clay. They could not resist an attack made upon them, but would be easily thrown down, like mud walls. Grotius renders it, "Your towers (of defense) are tumult of clay." Rosenmuller remarks on the verse that the ancients were accustomed to inscribe sentences of valuable historical facts on pillars. If these were engraved on stone, they would be permanent; if on pillars covered with clay, they would soon be obliterated. On a pillar or column at Aleandria, the architect cut his own name at the base deep in the stone. On the plaster or stucco with which the column was covered, he inscribed the name of the person to whose honor it was reared. The consequence was, that that name became soon obliterated; his own then appeared, and was permanent. But the meaning here is rather, that the apothegms and maxims behind which they entrenched themselves were like mud walls, and could not withstand an attack.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: remembrances: Job 18:17; Exo 17:14; Psa 34:16, Psa 102:12, Psa 109:15; Pro 10:7; Isa 26:14
ashes: Gen 18:27
to bodies: Job 4:19; Gen 2:7; Co2 5:1
Job 13:13
Carl Friedrich Keil and Franz Delitzsch
13:12
12 Your memorable words are proverbs of dust,
Your strongholds are become strongholds of clay!
13 Leave me in peace, and I will speak,
And let what will come on me.
14 Wherefore should I bear my flesh in my teeth?
I take my soul in my hands.
15 Behold, He slayeth me-I wait for Him:
I will only prove my way before Him.
16 Even this would by my salvation,
That a hypocrite dare not appear before Him.
The words by which they exhort and warn him are called זכרנים, not because they recall the experience and teaching of the ancients (Hirz.), but as sayings to which attention and thought should be given, with the tone of זכר־נא, Job 4:7 (Hahn); as ספר זכרון, Mal 3:16, the book of remembrance; and ספר זכרנות, Esther 6:1, the book of memorabilia or memoranda. These their loci communes are proverbs of ashes, i.e., proverbs which in respect to the present case, say nothing, passing away like ashes (אפר = vanity, Is 44:20). While Job 13:12 says what their speeches, with the weighty nota bene, are, Job 13:12 says what their גּבּים become; for ל always denotes a κίνησις = γένεσις, and is never the exponent of the predicate in a simple clause.
(Note: The Jewish expositors compare 1Chron 3:2 on לגבי, but the ל there in לאבשׁלום is a clerical error (comp. 2Kings 3:3). Reiske conjectures רגבי (lumps of clay), one of the best among his most venturesome conjectures.)
Like the Arabic dahr, גּב signifies a boss, back, then protection, bulwark, rampart: their arguments or proofs are called גבים (עצּמות, Is 41:21; comp. ὀχυρώματα, 2Cor 10:4); these ramparts which they throw up become as ramparts of clay, will be shown to be such by their being soon broken through and falling in. Their reasons will not stand before God, but, like clay that will not hold together, fall to pieces.
Job 13:13
Be silent therefore from me, he says to them, i.e., stand away from me and leave me in peace (opp. החרישׁ אל, Is 41:1): then will I speak, or: in order that I may speak (the cohortative usual in apod. imper.) - he, and he alone, will defend (i.e., against God) his cause, which they have so uncharitably abandoned in spite of their better knowledge and conscience, let thereby happen (עבר, similar to Deut 24:5) to him מה, whatever may happen (מה שׁיעבר); or more simply: whatever it may be, quidquid est, as 2Kings 18:22 ויהי מה, let happen whatever may happen; or more simply: whatever it may be, like מה דּבר quodcunque, Num 23:3; מי occurs also in a similar sense, thus placed last (Ewald, 104, d).
Job 13:14
Wherefore should he carry away his flesh in his teeth, i.e., be intent upon the maintenance of his life, as a wild beast upon the preservation of its prey, by holding it between its teeth (mordicus tenet) and carrying it away? This is a proverbial phrase which does not occur elsewhere; for Jer 38:2 (thy life shall become as spoil, לשׁלל, to thee) is only similar in outward appearance. It may be asked whether Job 13:14 continues the question begun with על־מה (vid., on Is 1:5): and wherefore should I take my soul in my hands, i.e., carefully protect it as a valuable possession? (Eichh., Umbr., Vaih.). But apart from Ps 119:109 (my soul is continually in my hand), - where it may be asked, whether the soul is not there regarded as treasure (according to the current religious phrase: to carry his soul in his hand = to work out the blessedness of his soul with fear and trembling), - בכפּיו נפשׁו שׂים signifies everywhere else (Judg 12:3; 1Kings 19:5; 1Kings 28:21) as much as to risk one's life without fear of death, properly speaking: to fight one's way through with one's fist, perishing so soon as the strength of one's fist is gone (Ewald); comp. the expression for the impending danger of death, Deut 28:66. If this sense, which is in accordance with the usage of the language, be adopted, it is unnecessary with Hirz., after Ewald, 352, b, to take ונפשׁי for נפשׁי גם: also, even my soul, etc., although it cannot be denied that ו, like καὶ and et, sometimes signifies: also, etiam (Is 32:7; 2Chron 27:5; Eccles 5:6, and according to the accents, Hos 8:6 also; on the contrary, 2Kings 1:23; Ps 31:12, can at least by explained by the copulative meaning, and Amos 4:10 by "and indeed"). The waw joins the positive to the negative assertion contained in the question of Job 13:14 (Hahn): I will not eagerly make my flesh safe, and will take my soul in my hand, i.e., calmly and bravely expose myself to the danger of death. Thus Job 13:15 is most directly connected with what precedes.
Job 13:15
This is one of eighteen passages in which the Chethib is לא and the Keri לו; Job 6:21 is another.
(Note: In Frst, Concord. p. 1367, col. 1, the following passages are wanting: 1Kings 2:3; 4Kings 8:10; Ps 100:3; Ps 139:16; Prov 19:7; Prov 26:2; 1Chron 11:20, which are to be supplied from Aurivillius, diss. p. 469, where, however, on the other hand, 2Kings 19:7 is wanting. Ex 21:8 also belongs to these passages. In this last passage Mhlau proposes a transposition of the letters thus: לא ידעה (if she displease her master, so that he knows her not, does not like to make her his concubine, then he shall cause her to be redeemed, etc.). In his volume on Isaiah just published (1866), Dr. Delitzsch appends the following note on Is 63:9 : - "There are fifteen passages in which the Keri substitutes לו for לא, vid., Masora magna on Lev 11:21 (Psalter, ii. 60). If we include Is 49:5; 1Chron 11:20; 1Kings 2:16 also, there are then eighteen (comp. on Job 13:15); but the first two of these passages are very doubtful, and are therefore intentionally omitted, and in the third it is לא that is substituted for לו (Ges. Thes. 735, b). 2Kings 19:7 also does not belong here, for in this passage the Keri is לוּ." - Tr.])
In the lxx, which moreover changes איחל into החל, ἄρχεσθαι, the rendering is doubtful, the Cod. Vat. Translating ἐάν με χειρώσηται, the Cod. Alex. ἐὰν μή με χειρ. The Mishna b. Sota, 27, b, refers to the passage with reference to the question whether Job had served God from love or fear, and in favour of the former appeals to Job 27:5, since here the matter is doubtful (הדבר שׁקול), as the present passage may be explained, "I hope in Him," or "I hope not." The Gemara, ib. 31, a, observes that the reading לא does not determine the sense, for Is 63:9 is written לא, and is not necessarily to be understood as לו, but can be so understood.
(Note: Vid., Geiger, Lesestcke aus der Mischnah (1845), S. 37f.)
Among the ancient versions, the Targ., Syr., and Jerome (etiamsi occiderit me, in ipso sperabo) are in favour of לו. This translation of the Vulgate is followed by the French, English, Italian, and other versions. This utterance, in this interpretation, has a venerable history. The Electoress Louise Henriette von Oranien (died 1667), the authoress of the immortal hymn, "Jesus meine Zuversicht" the English translation begins, "Jesus Christ, my sure defence," chose these words, "Though the Lord should slay me, yet will I hope in Him," for the text of her funeral oration. And many in the hour of death have adopted the utterance of Job in this form as the expression of their faith and consolation.
(Note: Vid., Gschel, Die Kurfrstinnen zu Brandenburg aus dem Hause Hohenzollern (1857), S. 28-32.)
Among these we may mention a Jewess. The last movement of the wasted fingers of Grace Aguilar was to spell the words, "Though He slay me, yet will I trust in Him."
(Note: Marie Henriquez Morales, bearbeitet von Piza (1860), X. 12.)
The words, so understood, have an historic claim in their favour which we will not dispute. Even the apostles do not spurn the use of the Greek words of the Old Testament, though they do not accord with the proper connection in the original text, provided they are in accordance with sacred Scripture, and give brief and pregnant expression to a truth taught elsewhere in the Scriptures. Thus it is with this utterance, which, understood as the Vulgate understands it, is thoroughly Job-like, and in some measure the ultimate solution of the book of Job. It is also, according to its most evident meaning, an expression of perfect resignation. We admit that if it is translated: behold, He will slay me, I hope not, i.e., I await no other and happier issue, a thought is obtained that also agrees with the context. But יחל does not properly mean to hope, but to wait for; and even in Job 6:11; Job 14:14, where it stands as much without an object as here, it has no other meaning but that of waiting; and Luther is true to it when he translates: behold, He will destroy me, and I cannot expect it; it is, however, strange; and Bttch. translates: I will not wait to justify myself, which is odd. The proper meaning of יחל, praestolari, gives no suitable sense. Thus, therefore, the writer will have written or meant לו, since יחל ל is also elsewhere a familiar expression with him, Job 29:21, Job 29:23; Job 30:26. The meaning, then, which agrees both with the context and with the reality, is: behold, He will slay me, I wait for Him, i.e., I wait what He may do, even to smite with death, only I will (אך, as frequently, e.g., Ps 49:16, does not belong to the word which immediately follows, but to the whole clause) prove my ways to Him, even before His face. He fears the extreme, but is also prepared for it. Hirzel, Heiligst., Vaihinger, and others, think that Job regards his wish for the appearing of God as the certain way of death, according to the belief that no one can behold God and not die. But יקטלני has reference to a different form of idea. He fears the risk of disputing with God, and being obliged to forfeit his life; but, as לו איחל implies, he resigns himself even to the worst, he waits for Him to whom he resigns himself, whatever He may do to him; nevertheless (אך restrictive, or as frequently אכן adversative, which is the same thing here) he cannot and will not keep down the inward testimony of his innocence, he is prepared to render Him an account of the ways in which he has walked (i.e., the way of His will) - he can succumb in all respects but that of his moral guiltlessness. And in Job 13:16 he adds what will prove a triumph for him, that a godless person, or (what is suitable, and if it does not correspond to the primary idea,
(Note: The verb חנף signifies in the Arabic to deviate, to go on one side (whence, e.g., ahhnaf, bandy-legged): hhanı̂f, which is derived from it, is a so-called Arab. ḍidd, ἐναντιόσημον, which may mean both one inclining to the good and true (one who is orthodox), and in this sense it is a surname of Abraham, and one inclining to evil. Beidhwi explains it by ml, inclining one's self to; the synonym, but used only in a good sense, is Arab. 'l-‛âdl, el-‛âdil.)
still accords with the use of the word) a hypocrite, one who judges thus of himself in his own heart, would not so come forward to answer for himself before God (Hahn). It can be explained: that a godless person has no access to God; but the other explanation givers a truer thought. הוא is here used as neuter, like Job 15:9; Job 31:28 comp. Job 41:3, Ex 34:10. Correctly lxx, καὶ τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν. ישׁוּעה here (comp. Job 30:15) has not, however, the usual deeper meaning which it has in the prophets and in Psalms. It means here salvation, as victory in a contest for the right. Job means that he has already as good as won the contest, by so urgently desiring to defend himself before God. This excites a feeling in favour of his innocence at the onset, and secures him an acquittal.
Geneva 1599
13:12 Your (d) remembrances [are] like unto ashes, your bodies to bodies of clay.
(d) Your fame will come to nothing.
John Gill
13:12 Your remembrances are like unto ashes,.... Either of things they put Job in remembrance of, the mementos which they had suggested to him; see Job 4:7; or the things which they had brought forth out of their memories, the instances they had given of what had been in the world, the arguments, objections, and reasonings, they had made use of in this controversy; their "memorable sentences" (e), as some render it, were of no more moment and importance than ashes, and easily blown away like them; or whatsoever was memorable in them, or they thought would perpetuate their memory hereafter, as their houses and lands, and towns and cities, called by their names, these memorials should perish, Ps 49:11; or their wealth and riches, their honour and glory, their learning, wisdom, and knowledge, all should fade, and come to nothing; the memory of the just indeed is blessed, the righteous are had in everlasting remembrance, because of their everlasting righteousness; but as anything else, that may be thought to be a remembrance of man, it is but as ashes, of little worth, gone, and often trampled upon; and men should remember that they are but dust and ashes, as Aben Ezra (f) observes, even in their best estate, in comparison of the excellency of God, before spoken of; and as Abraham confessed in the presence of God, Gen 18:27;
your bodies to bodies of clay; that is, are like to bodies of clay, to such as are made of clay after the similitude of human bodies; and such are the bodies of men themselves, they are of the earth, earthly, they are houses of clay, which have their foundation in the dust; earthen vessels, and earthly houses of this tabernacle, poor, mean, frail, brittle things, are crushed before the moth, and much more before the Almighty; the word is by some rendered "eminencies", the most eminent men; what is most eminent in them are like to "eminences of clay" (g), or heaps of dirt: some interpret this, as the former expression, of their words, reasonings, arguments, and objections; which though great swelling words, were vain and empty, mere bubbles, and though reckoned strong reasonings, unanswerable arguments, and objections, had no strength in them, but were to be easily thrown down like hillocks of clay; and though thought to be like shields, or high and strong fortresses, as some (h) take the word to signify, yet are but clayey ones.
(e) "sententiae vestrae memorabiles", Schultens. (f) So the Tigurine version, "meminisse oportebat vos similea esse cineri". (g) "eminentiae vestrae, eminentiae luteae", Beza; so Bolducius. (h) So Cocceius, Beza.
John Wesley
13:12 Remembrance - Mouldering and coming to nothing. And the consideration of our mortality should make us afraid of offending God. Your mementos are like unto ashes, contemptible and unprofitable.
Robert Jamieson, A. R. Fausset and David Brown
13:12 remembrances--"proverbial maxims," so called because well remembered.
like unto ashes--or, "parables of ashes"; the image of lightness and nothingness (Is 44:20).
bodies--rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove them for their injustice to Job.
13:1313:13: Կարկեցարո՛ւք զի խօսեցայց ես, եւ հանգեայց ՚ի սրտմտութենէ[9193]։ [9193] Ոմանք. Կարկեցարուք եւ խոսեց՛՛։
13 Լռեցէ՛ք, զի ես եմ խօսելու, գտնելու անդորր իմ զայրոյթից:
13 Լռեցէք իմ առջեւս, որ ես խօսիմ Եւ ինչ որ ուզէ թող պատահի ինծի։
Կարկեցարուք` զի խօսեցայց ես, [133]եւ հանգեայց ի սրտմտութենէ:

13:13: Կարկեցարո՛ւք զի խօսեցայց ես, եւ հանգեայց ՚ի սրտմտութենէ[9193]։
[9193] Ոմանք. Կարկեցարուք եւ խոսեց՛՛։
13 Լռեցէ՛ք, զի ես եմ խօսելու, գտնելու անդորր իմ զայրոյթից:
13 Լռեցէք իմ առջեւս, որ ես խօսիմ Եւ ինչ որ ուզէ թող պատահի ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313:13 Замолчите предо мною, и я буду говорить, что бы ни постигло меня.
13:13 κωφεύσατε κωφευω so; that λαλήσω λαλεω talk; speak καὶ και and; even ἀναπαύσωμαι αναπαυω have respite; give relief θυμοῦ θυμος provocation; temper
13:13 הַחֲרִ֣ישׁוּ haḥᵃrˈîšû חרשׁ be deaf מִ֭מֶּנִּי ˈmimmennî מִן from וַ wa וְ and אֲדַבְּרָה־ ʔᵃḏabbᵊrā- דבר speak אָ֑נִי ʔˈānî אֲנִי i וְ wᵊ וְ and יַעֲבֹ֖ר yaʕᵃvˌōr עבר pass עָלַ֣י ʕālˈay עַל upon מָֽה׃ mˈā מָה what
13:13. tacete paulisper ut loquar quodcumque mihi mens suggesseritHold your peace a little while, that I may speak whatsoever my mind shall suggest to me.
13. Hold your peace, let me alone, that I may speak, and let come on me what wilt.
13:13. Be silent for a little while, so that I may speak whatever my mind suggests to me.
13:13. Hold your peace, let me alone, that I may speak, and let come on me what [will].
Hold your peace, let me alone, that I may speak, and let come on me what:

13:13 Замолчите предо мною, и я буду говорить, что бы ни постигло меня.
13:13
κωφεύσατε κωφευω so; that
λαλήσω λαλεω talk; speak
καὶ και and; even
ἀναπαύσωμαι αναπαυω have respite; give relief
θυμοῦ θυμος provocation; temper
13:13
הַחֲרִ֣ישׁוּ haḥᵃrˈîšû חרשׁ be deaf
מִ֭מֶּנִּי ˈmimmennî מִן from
וַ wa וְ and
אֲדַבְּרָה־ ʔᵃḏabbᵊrā- דבר speak
אָ֑נִי ʔˈānî אֲנִי i
וְ wᵊ וְ and
יַעֲבֹ֖ר yaʕᵃvˌōr עבר pass
עָלַ֣י ʕālˈay עַל upon
מָֽה׃ mˈā מָה what
13:13. tacete paulisper ut loquar quodcumque mihi mens suggesserit
Hold your peace a little while, that I may speak whatsoever my mind shall suggest to me.
13:13. Be silent for a little while, so that I may speak whatever my mind suggests to me.
13:13. Hold your peace, let me alone, that I may speak, and let come on me what [will].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-19. Соображения, поддерживающие решимость Иова перенести свое дело на суд Божий (ст. 3).

13-15. По свидетельству Суд XII:3; 1: Цар XIX:5; XXVIII:21; Пс CXVIII:109, выражение: "душу мою полагать в руку мою", означает: "подвергаться величайшим опасностям". Одинаковый смысл, как думают, соединяется и с первою, нигде более не встречающегося в Писании, половиною ст. 14: "терзать тело мое зубами моими". Сообразно с этим 13-14: ст. имеют такой смысл. Намерение Иова "состязаться с Богом" (ст. 3) ослабляется боязнью подвергнуться наказанию за свободные речи. Но это чувство устраняется в свою очередь тем соображением, что больших, чем теперь, бедствий он не испытает. Бояться и страшиться ему, следовательно, нечего: "буду говорить, что бы ни постигло меня" (ст. 13). Безбоязненно ожидает Иов и смерти; она была бы страшна для него в том случае, если бы пришлось умереть неоправданным (ст. 15: ср. VI:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Hold your peace, let me alone, that I may speak, and let come on me what will. 14 Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16 He also shall be my salvation: for a hypocrite shall not come before him. 17 Hear diligently my speech, and my declaration with your ears. 18 Behold now, I have ordered my cause; I know that I shall be justified. 19 Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost. 20 Only do not two things unto me: then will I not hide myself from thee. 21 Withdraw thine hand far from me: and let not thy dread make me afraid. 22 Then call thou, and I will answer: or let me speak, and answer thou me.
Job here takes fresh hold, fast hold, of his integrity, as one that was resolved not to let it go, nor suffer it to be wrested from him. His firmness in this matter is commendable and his warmth excusable.
I. He entreats his friends and all the company to let him alone, and not interrupt him in what he was about to say (v. 13), but diligently to hearken to it, v. 17. He would have his own protestation to be decisive, for none but God and himself knew his heart. "Be silent therefore, and let me hear no more of you, but hearken diligently to what I say, and let my own oath for confirmation be an end of the strife."
II. He resolves to adhere to the testimony his own conscience gave of his integrity; and though his friends called it obstinacy that should not shake his constancy: "I will speak in my own defence, and let come on me what will, v. 13. Let my friends put what construction they please upon it, and think the worse of me for it; I hope God will not make my necessary defence to be my offence, as you do. He will justify me (v. 18) and then nothing can come amiss to me." Note, Those that are upright, and have the assurance of their uprightness, may cheerfully welcome every event. Come what will, bene præparatum pectus--they are ready for it. He resolves (v. 15) that he will maintain his own ways. He would never part with the satisfaction he had in having walked uprightly with God; for, though he could not justify every word he had spoken, yet, in the general, his ways were good, and he would maintain his uprightness; and why should he not, since that was his great support under his present exercises, as it was Hezekiah's, Now, Lord, remember how I have walked before thee? Nay, he would not only not betray his own cause, or give it up, but he would openly avow his sincerity; for (v. 19) "If hold my tongue, and do not speak for myself, my silence now will for ever silence me, for I shall certainly give up the ghost," v. 19. "If I cannot be cleared, yet let me be eased, by what I say," as Elihu, ch. xxxii. 17, 20.
III. He complains of the extremity of pain and misery he was in (v. 14): Wherefore do I take my flesh in my teeth? That is, 1. "Why do I suffer such agonies? I cannot but wonder that God should lay so much upon me when he knows I am not a wicked man." He was ready, not only to rend his clothes, but even to tear his flesh, through the greatness of his affliction, and saw himself at the brink of death, and his life in his hand, yet his friends could not charge him with any enormous crime, nor could he himself discover any; no marvel then that he was in such confusion. 2. "Why do I stifle and smother the protestations of my innocency?" When a man with great difficulty keeps in what he would say, he bites his lips. "Now," says he, "why may not I take liberty to speak, since I do but vex myself, add to my torment, and endanger my life, by refraining?" Note, It would vex the most patient man, when he has lost every thing else, to be denied the comfort (if he deserves it) of a good conscience and a good name.
IV. He comforts himself in God, and still keeps hold of his confidence in him. Observe here,
1. What he depends upon God for--justification and salvation, the two great things we hope for through Christ. (1.) Justification (v. 18): I have ordered my cause, and, upon the whole matter, I know that I shall be justified. This he knew because he knew that his Redeemer lived, ch. xix. 25. Those whose hearts are upright with God, in walking not after the flesh but after the Spirit, may be sure that through Christ there shall be no condemnation to them, but that, whoever lays any thing to their charge, they shall be justified: they may know that they shall. (2.) Salvation (v. 16): He also shall be my salvation. He means it not of temporal salvation (he had little expectation of that); but concerning his eternal salvation he was very confident that God would not only be his Saviour to make him happy, but his salvation, in the vision and fruition of whom he should be happy. And the reason why he depended on God for salvation was because a hypocrite shall not come before him. He knew himself not to be a hypocrite, and that none but hypocrites are rejected of God, and therefore concluded he should not be rejected. Sincerity is our evangelical perfection; nothing will ruin us but the want of that.
2. With what constancy he depends upon him: Though he slay me, yet will I trust in him, v. 15. This is a high expression of faith, and what we should all labour to come up to--to trust in God, though he slay us, that is, we must be well pleased with God as a friend even when he seems to come forth against us as an enemy, ch. xxiii. 8-10. We must believe that all shall work for good to us even when all seems to make against us, Jer. xxiv. 5. We must proceed and persevere in the way of our duty, though it cost us all that is dear to us in this world, even life itself, Heb. xi. 35. We must depend upon the performance of the promise when all the ways leading to it are shut up, Rom. iv. 18. We must rejoice in God when we have nothing else to rejoice in, and cleave to him, yea, though we cannot for the present find comfort in him. In a dying hour we must derive from him living comforts; and this is to trust in him though he slay us.
Adam Clarke: Commentary on the Bible - 1831
13:13: Hold your peace - You have perverted righteousness and truth, and your pleadings are totally irrelevant to the case; you have traveled out of the road; you have left law and justice behind you; it is high time that you should have done.
Let come on me what will - I will now defend myself against you, and leave the cause to its issue.
Albert Barnes: Notes on the Bible - 1834
13:13: Hold your peace - Margin, Be silent from me; see . It is possible that Job may have perceived in them some disposition to interrupt him in a rude manner in reply to the severe remarks which he had made, and he asked the privilege, therefore, of being permitted to go on, and to say what he intended, let come what would.
And let come on me what will - Anything, whether reproaches from you, or additional sufferings from the hand of God. Allow me to express my sentiments, whatever may be the consequences to myself. One cannot but be forcibly reminded by this verse of the remark of the Greek philosopher, "Strike, but hear me."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: Hold your peace: Heb. Be silent from me
let me: Job 13:5, Job 7:11, Job 10:1, Job 21:3
and let come: Job 6:9, Job 6:10, Job 7:15, Job 7:16
Job 13:14
John Gill
13:13 Hold your peace, let me alone,.... Or, cease "from me" (i): from speaking to me, or hindering me from speaking. Job might perceive, by some motions of his friends, that they were about to interrupt him; and therefore he desires they would be silent, and let him go on:
that I may speak; or, "and I will speak",
and let come on me what will; either from men, or from God himself; a good man, when he knows his cause is good, and he has truth on his side, is not careful or concerned what reproach may be cast upon him, or what censures from men he may undergo; or what persecutions from them he may endure; none of these things move him from his duty, or can stop his mouth from speaking the truth; let him be threatened with what he will, he cannot but speak the things which he has seen and heard, and knows to be true; as for what may come upon him from God, that he is not solicitous about; he knows he will lay nothing upon him but what is common to men, will support him under it, or deliver him from it in his own time and way, or however make all things work together for his good: some render it, "and let something pass by me", or "from me" (k); that is, somewhat of his grief and sorrow, while he was speaking and pouring out his complaints before God; but the former sense seems best.
(i) "desistite a me", Junius & Tremellius, Piscator. (k) "ut transeat praeter me aliquid, vel a me", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
13:13 Job would wish to be spared their speeches, so as to speak out all his mind as to his wretchedness (Job 13:14), happen what will.
13:1413:14: Առեալ զմարմինս իմ յատամունս իմ, եւ զոգի իմ եդի՛ց ՚ի ձեռին իմում։
14 Մարմինս առնեմ ատամներիս մէջ, հոգիս ամփոփեմ ձեռքերի մէջ իմ:
14 Ինչո՞ւ համար մարմինս ակռաներուս մէջ առնեմ Ու հոգիս ափիս մէջ դնեմ
Առեալ`` զմարմինս իմ յատամունս իմ, եւ զոգի իմ եդից ի ձեռին իմում:

13:14: Առեալ զմարմինս իմ յատամունս իմ, եւ զոգի իմ եդի՛ց ՚ի ձեռին իմում։
14 Մարմինս առնեմ ատամներիս մէջ, հոգիս ամփոփեմ ձեռքերի մէջ իմ:
14 Ինչո՞ւ համար մարմինս ակռաներուս մէջ առնեմ Ու հոգիս ափիս մէջ դնեմ
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13:1413:14 Для чего мне терзать тело мое зубами моими и душу мою полагать в руку мою?
13:14 ἀναλαβὼν αναλαμβανω take up; take along τὰς ο the σάρκας σαρξ flesh μου μου of me; mine τοῖς ο the ὀδοῦσιν οδους tooth ψυχὴν ψυχη soul δέ δε though; while μου μου of me; mine θήσω τιθημι put; make ἐν εν in χειρί χειρ hand
13:14 עַל־ ʕal- עַל upon מָ֤ה׀ mˈā מָה what אֶשָּׂ֣א ʔeśśˈā נשׂא lift בְשָׂרִ֣י vᵊśārˈî בָּשָׂר flesh בְ vᵊ בְּ in שִׁנָּ֑י šinnˈāy שֵׁן tooth וְ֝ ˈw וְ and נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul אָשִׂ֥ים ʔāśˌîm שׂים put בְּ bᵊ בְּ in כַפִּֽי׃ ḵappˈî כַּף palm
13:14. quare lacero carnes meas dentibus meis et animam meam porto in manibus meisWhy do I tear my flesh with my teeth, and carry my soul in my hands?
14. Wherefore should I take my flesh in my teeth, and put my life in mine hand?
13:14. Why do I wound my flesh with my teeth, and carry my soul in my hands?
13:14. Wherefore do I take my flesh in my teeth, and put my life in mine hand?
Wherefore do I take my flesh in my teeth, and put my life in mine hand:

13:14 Для чего мне терзать тело мое зубами моими и душу мою полагать в руку мою?
13:14
ἀναλαβὼν αναλαμβανω take up; take along
τὰς ο the
σάρκας σαρξ flesh
μου μου of me; mine
τοῖς ο the
ὀδοῦσιν οδους tooth
ψυχὴν ψυχη soul
δέ δε though; while
μου μου of me; mine
θήσω τιθημι put; make
ἐν εν in
χειρί χειρ hand
13:14
עַל־ ʕal- עַל upon
מָ֤ה׀ mˈā מָה what
אֶשָּׂ֣א ʔeśśˈā נשׂא lift
בְשָׂרִ֣י vᵊśārˈî בָּשָׂר flesh
בְ vᵊ בְּ in
שִׁנָּ֑י šinnˈāy שֵׁן tooth
וְ֝ ˈw וְ and
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
אָשִׂ֥ים ʔāśˌîm שׂים put
בְּ bᵊ בְּ in
כַפִּֽי׃ ḵappˈî כַּף palm
13:14. quare lacero carnes meas dentibus meis et animam meam porto in manibus meis
Why do I tear my flesh with my teeth, and carry my soul in my hands?
13:14. Why do I wound my flesh with my teeth, and carry my soul in my hands?
13:14. Wherefore do I take my flesh in my teeth, and put my life in mine hand?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:14: Wherefore do I take my flesh in my teeth - A proverbial expression. I risk every thing on the justice of my cause. I put my life in my hand, Sa1 28:21. I run all hazards; I am fearless of the consequences.
Albert Barnes: Notes on the Bible - 1834
13:14: Wherefore do I take my flesh in my teeth - The meaning of the proverbial expressions in this verse is not very clear. They indicate a state of great danger; but the exact sense of the proverbs it has been difficult to ascertain. Some have supposed that the phrase "to take the flesh in the teeth," is significant of a state of famine, where a man dying from this cause would cease upon his own flesh and devour it; others, that it refers to the contentions of voracious animals, struggling for a piece of flesh; others, that it refers to the fact that what is borne in the teeth is liable to be dropped, and that Job regarded his life as in such a perilous condition. Schultens regards it as denoting that bold courage in which a man exposes his life to imminent peril. He supposes that it is to be taken in connection with the pRev_ious verse, as intimating that he would go forward and speak at any rate, whatever might be the result.
He translates it, "Whatever may be the event, I will take my flesh in my teeth, and my life in my hand." In this interpretation Rosenmuller concurs. Noyes renders it, "I will count it nothing to bear my flesh in my teeth." Good, "Let what may - I will carry my flesh in my teeth; ' and supposes that the phrase is equivalent to saying, that he would incur any risk or danger. The proverb he supposes is taken from the contest which so frequently takes place between dogs and other carnivorous quadrupeds, when one of them is carrying a bone or piece of flesh in his mouth, which becomes a source of dispute and a prize to be fought for. The Vulgate renders it, "Quare lacero carnes meus dentibus meis." The Septuagint, "Taking my flesh in my teeth, I will put my life in my hand." It seems to me, that the language is to be taken in connection with the pRev_ious verse, and is not to be regarded as an interrogatory, but as a declaration. "Let come upon me anything - whatever it may be - מה mâ h - on account of that, or in reference to that - על־מה ‛ al-mâ h - , I will take my life in my hand, braving any and every danger."
It is a firm and determined purpose that he would express his sentiments, no matter what might occur - even if it involved the peril of his life. The word "flesh" I take to be synonymous with life, or with his best interests; and the figure is probably taken from the fact that animals thus carry their prey or spoil in their teeth. Of course, this would be a poor protection. It would be liable to be seized by others. It might even tempt and provoke others to seize it: and would lead to conflict and perils. So Job felt that the course he was pursuing would lead him into danger, but he was determined to pursue it, let come what might.
And put my life in mine hand - This is a proverbial expression, meaning the same as, I will expose myself to danger. Anything of value taken in the hand is liable to be rudely snatched away. It is like taking a casket of jewels, or a purse of gold, in the hand, which may at any moment be seized by robbers. The phrase is not uncommon in the Scriptures to denote exposure to great peril; compare Psa 119:109, "My soul is continually in my hand;" Sa1 19:5, "For he did put his life in his hand, and slew the Philistine;" Jdg 12:3, "I put my life in my hands, and passed over against the children of Ammon." A similar expression occurs in the Greek Classics denoting exposure to imminent danger - ἐν τῇ χειρὶ τὴν ψυχὴν ἔχει en tē cheiri tē n psuchē n echei - "he has his life in his hand;" see Rosenmuller on Psa 119:109. The Arabs have a somewhat similar proverb, as quoted by Schultens, "His flesh is upon a butcher's block."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: I take: Job 18:4; Ecc 4:5; Isa 9:20, Isa 49:26
and put: Jdg 12:3; Sa1 19:5, Sa1 28:21; Psa 119:109
Job 13:15
Geneva 1599
13:14 Wherefore do I (e) take my flesh in my teeth, and put my life in mine hand?
(e) Is not this a revealed sign of my affliction and that I do not complain without cause, seeing that I am thus tormented as though I should tear my own flesh, and put my life in danger?
John Gill
13:14 Wherefore do I take my flesh in my teeth,.... Or bite my lips, to keep in my words, and refrain from speaking? I will not do it:
and put my life in my hand? or, expose it to danger by a forced silence; when I am ready to burst, and must if I do not speak; I will not thus endanger my life; it is unreasonable I should, I will speak my mind freely and fully, that I may be refreshed; so Sephorno interprets it of Job's putting his hand to his mouth, that he might be silent; and of putting a forcible restraint upon himself, that he might not declare what was upon his mind; see Job 13:19; but others, as Bar Tzemach, take the sense to be, what is the sin I have committed, that such sore afflictions are laid upon me; that through the pain and distress I am in, I am ready to tear off my flesh with my teeth, and my life is in the utmost danger? and some think he was under a temptation to tear his own flesh, and destroy himself; and therefore argues why he should be thus hardly dealt with, as to be exposed to such a temptation, and thrown in such despair, which yet he laboured against; but rather the meaning is, in connection with the preceding verse, let whatsoever will come upon me, "at all events, I will take my flesh in my teeth, and I will put my life in my hand" (l); I will expose myself to the greatest dangers which is the sense of the last phrase in Judg 12:3; come life, come death, I will not fear; I am determined to speak out my mind let what will be the consequence; and with this bold and heroic spirit agrees what follows.
(l) "Super quocunque eventu", Schultens.
John Wesley
13:14 Wherefore - And this may be a reason of his desire of liberty of speech, because he could hold his tongue no longer, but must needs tear himself to pieces, if he had not some vent for his grief. The phrase having his life in his hand, denotes a condition extremely dangerous.
Robert Jamieson, A. R. Fausset and David Brown
13:14 A proverb for, "Why should I anxiously desire to save my life?" [EICHORN]. The image in the first clause is that of a wild beast, which in order to preserve his prey, carries it in his teeth. That in the second refers to men who hold in the hand what they want to keep secure.
13:1513:15: Եթէ արկցէ զձեռն իւր զինեւ Հզօրն, քանզի եւ սկսեալ իսկ է. եթէ ո՞չ խօսեցայց եւ յանդիմանեցայց առաջի նորա[9194]։ [9194] Յօրինակին պակասէր. Քանզի եւ սկսեալ իսկ է։
15 Թէ որ իջեցնի Ամենազօրը ձեռքը ինձ վրայ (սկսել էլ է)՝ չե՞մ խօսելու ես Նրա առաջին եւ պաշտպանուելու փորձեր անելու:
15 Թէեւ անիկա զիս սպաննէ, ես անոր պիտի յուսամ. Մանաւանդ ճամբաներս անոր առջեւ պիտի պաշտպանեմ։
[134]Եթէ արկցէ զձեռն իւր զինեւ Հզօրն, քանզի եւ սկսեալ իսկ է. եթէ ո՞չ խօսեցայց եւ յանդիմանեցայց առաջի նորա:

13:15: Եթէ արկցէ զձեռն իւր զինեւ Հզօրն, քանզի եւ սկսեալ իսկ է. եթէ ո՞չ խօսեցայց եւ յանդիմանեցայց առաջի նորա[9194]։
[9194] Յօրինակին պակասէր. Քանզի եւ սկսեալ իսկ է։
15 Թէ որ իջեցնի Ամենազօրը ձեռքը ինձ վրայ (սկսել էլ է)՝ չե՞մ խօսելու ես Նրա առաջին եւ պաշտպանուելու փորձեր անելու:
15 Թէեւ անիկա զիս սպաննէ, ես անոր պիտի յուսամ. Մանաւանդ ճամբաներս անոր առջեւ պիտի պաշտպանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1513:15 Вот, Он убивает меня, но я буду надеяться; я желал бы только отстоять пути мои пред лицем Его!
13:15 ἐάν εαν and if; unless με με me χειρώσηται χειροομαι the δυνάστης δυναστης dynasty; dynast ἐπεὶ επει since; otherwise καὶ και and; even ἦρκται αρχω rule; begin ἦ η.1 surely μὴν μην surely; certainly λαλήσω λαλεω talk; speak καὶ και and; even ἐλέγξω ελεγχω convict; question ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him
13:15 הֵ֣ן hˈēn הֵן behold יִ֭קְטְלֵנִי ˈyiqṭᵊlēnî קטל kill לֹ֣ולא *lˈô לְ to אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope אַךְ־ ʔaḵ- אַךְ only דְּ֝רָכַ֗י ˈdᵊrāḵˈay דֶּרֶךְ way אֶל־ ʔel- אֶל to פָּנָ֥יו pānˌāʸw פָּנֶה face אֹוכִֽיחַ׃ ʔôḵˈîₐḥ יכח reprove
13:15. etiam si occiderit me in ipso sperabo verumtamen vias meas in conspectu eius arguamAlthough he should kill me, I will trust in him: but yet I will reprove my ways in his sight.
15. Though he slay me, yet will I wait for him: nevertheless I will maintain my ways before him.
13:15. And now, if he would kill me, I will hope in him; in this, truly, I will correct my ways in his sight.
13:15. Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.
Though he slay me, yet will I trust in him: but I will maintain mine own ways before him:

13:15 Вот, Он убивает меня, но я буду надеяться; я желал бы только отстоять пути мои пред лицем Его!
13:15
ἐάν εαν and if; unless
με με me
χειρώσηται χειροομαι the
δυνάστης δυναστης dynasty; dynast
ἐπεὶ επει since; otherwise
καὶ και and; even
ἦρκται αρχω rule; begin
η.1 surely
μὴν μην surely; certainly
λαλήσω λαλεω talk; speak
καὶ και and; even
ἐλέγξω ελεγχω convict; question
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
13:15
הֵ֣ן hˈēn הֵן behold
יִ֭קְטְלֵנִי ˈyiqṭᵊlēnî קטל kill
לֹ֣ולא
*lˈô לְ to
אֲיַחֵ֑ל ʔᵃyaḥˈēl יחל wait, to hope
אַךְ־ ʔaḵ- אַךְ only
דְּ֝רָכַ֗י ˈdᵊrāḵˈay דֶּרֶךְ way
אֶל־ ʔel- אֶל to
פָּנָ֥יו pānˌāʸw פָּנֶה face
אֹוכִֽיחַ׃ ʔôḵˈîₐḥ יכח reprove
13:15. etiam si occiderit me in ipso sperabo verumtamen vias meas in conspectu eius arguam
Although he should kill me, I will trust in him: but yet I will reprove my ways in his sight.
13:15. And now, if he would kill me, I will hope in him; in this, truly, I will correct my ways in his sight.
13:15. Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:15: Though he slay me - I have no dependence but God; I trust in him alone. Should he even destroy my life by this affliction, yet will I hope that when he has tried me, I shall come forth as gold. In the common printed Hebrew text we have לא איחל lo ayachel, I will Not hope; but the Vulgate, Syriac, Arabic, and Chaldee have read לו lo, Him, instead of לא lo Not; with twenty-nine of Kennicott's and De Rossi's MSS., and the Complutensian and Antwerp Polyglots. Our translators have followed the best reading. Coverdale renders the verse thus: Lo, there is nether comforte ner hope for me, yf he wil slaye me.
But I will maintain mine own ways - I am so conscious of my innocence, that I fear not to defend myself from your aspersions, even in the presence of my Maker.
Albert Barnes: Notes on the Bible - 1834
13:15: Though he slay me - "God may so multiply my sorrows and pains that I cannot survive them. I see that I may be exposed to increased calamities, yet I am willing to meet them. If in maintaining my own cause, and showing that I am not a hypocrite , it should so happen that my sufferings should be so increased that I should die, yet I will do it." The word "slay," or "kill," here refers to temporal death. It has no reference to punishment in the future world, or to the death of the soul. It means merely that Job was determined to maintain his cause and defend his character, though his sufferings should be so increased that life would be the forfeit. Such was the extent of his sufferings, that he had reason to suppose that they would terminate in death; and yet notwithstanding this, it was his fixed purpose to confide in God; compare the notes at -27. This was spoken in Job's better moments, and was his deliberate and pRev_ailing intention. This deliberate purpose expresses what was really the character of the man, though occasionally, when he became impatient, he gave utterance to different sentiments and feelings. We are to look to the pRev_ailing and habitual tenor of a man's feelings and declared principles, in order to determine what his character is, and not to expressions made under the influence of temptation, or under the severity of pain. On the sentiment here expressed, compare Psa 23:4; Pro 14:32.
Yet will I trust in him - The word used here (יחל yâ chal) means properly to wait, stay, delay; and it usually conveys the idea of waiting on one with an expectation of aid or help. Hence, it means to hope. The sense here is, that his expectation or hope was in God; and if the sense expressed in our common version be correct, it implies that even in death, or after death, he would confide in God. He would adhere to him, and would still feel that beyond death he would bless him.
In him - In God. But there is here an important variation in the reading. The present Hebrew is לא lo' - "not." The Qeriy or marginal reading, is with a ו (v) - "in him." Jerome renders it as if it were לו lô - "in ipso," that is, in him. The Septuagint followed some reading which does not now appear in any copies of the Hebrew text, or which was the result of mere imagination: "Though the Almighty, as he hath begun, may subdue me - χειρώσεται cheirō setai - yet will I speak, and maintain my cause before him." The Chaldee renders it, אצלי קדמוי - I will pray before him; evidently reading it as if it were לו lô, "in him." So the Syriac, in him. I have no doubt, therefore, that this was the ancient reading, and that the true sense is retained in our common version though Rosenmuller, Good, Noyes, and others, have adopted the other reading, and suppose that it is to be taken as a negative.
Noyes renders it," Lo! he slayeth me, and I have no hope!" Good, much worse, "Should he even slay me, I would not delay." It may be added, that there are frequent instances where לא lo' and לו lô are interchanged, and where the copyist seems to have been determined by the sound rather than by a careful inspection of the letters. According to the Masoretes, there are fifteen places where לא lo', "not," is written for לו lô, "to him." Exo 21:8; Lev 11:21; Lev 25:30; Sa1 2:3; Sa2 16:18; Psa 100:4; Psa 139:16; ; ; Ezr 4:2; Pro 19:7; Pro 26:2; Isa 9:2; Isa 63:9. On the other hand, לו lô is put for לא lo' in Sa1 2:16; Sa1 20:2; . A mistake of this kind may have easily occurred here. The sentiment here expressed is one of the noblest that could fall from the lips of man. It indicates unwavering confidence in God, even in death.
It is the determination of a mind to adhere to him, though he should strip away comfort after comfort, and though there should be no respite to his sorrows until he should sink down in death. This is the highest expression of piety, and thus it is the privilege of the friends of God to experience. When professed earthly friends become cold toward us, our love for them also is chilled. Should they leave and forsake us in the midst of suffering and want, and especially should they leave us on a bed of death, we should cease to confide in them. But not so in respect to God. Such is the nature of our confidence in him, that though he takes away comfort after comfort, though our health is destroyed and our friends are removed, and though we are led down into the valley and the shadow of death, yet still we never lose our confidence in him. We feel that all will yet be well. We look forward to another state, and anticipate the blessedness of another and a better world.
Reader, can you in sincerity lift the eye toward God, and say to him, "Though Thou dost slay me, though comfort after comfort is taken away, though the waves of trouble roll over me, and though I go down into the valley of the shadow of death, yet i will trust in thee; - Thine I will be even then, and when all is dark I will believe that God is right, and just, and true, and good, and will never doubt that he is worthy of my eternal affection and praise?" Such is religion. Where else is it found but in the views of God and of his government which the Bible Rev_eals. The infidel may have apathy in his sufferings, the blasphemer may be stupid, the moralist or the formalist may be unconcerned; but that is not to have confidence in God. That results from religion alone.
But I will maintain mine own ways before him - Margin, "prove," or "argue." The sense is, I will "vindicate" my ways, or myself. That is, I will maintain that I am his friend, and that I am not a hypocrite. His friends charged him with insincerity. They were not able, Job supposed, to appreciate his arguments and to do justice to him. He had, therefore, expressed the wish to carry his cause directly before God ; and he was assured that he would do justice to his arguments. Even should he slay him, he would still stand up as his friend, and would still maintain that his calamities had not come upon him, as his friends supposed, because he was a hypocrite and a secret enemy of his Maker.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: he slay me: Job 13:18, Job 19:25-28, Job 23:10; Psa 23:4; Pro 14:32; Rom 8:38, Rom 8:39
but I will: Job 10:7, Job 16:17, Job 16:21, Job 23:4-7, Job 27:5, Job 31:31-37, Job 40:2, Job 40:4, Job 40:5, Job 40:8; Jo1 3:20
maintain: Heb. prove, or argue
Job 13:16
John Gill
13:15 Though he slay me, yet will I trust in him,.... There is a double reading of these words; the "Keri", or marginal reading, is "in him", which we follow; the "Cetib", or textual reading, is "not", which many follow, and render the words, "lo, he will slay me, I shall not hope"; or, "I have no hope", or "do not expect" (m) that is, any other than to be slain or die; and this agrees with various expressions of his elsewhere, that he had no hope of any long continuance of life, or of restoration to health and outward happiness again, but expected to die quickly; see Job 6:11;
but I will maintain mine own ways before him; or "to his face" (n); though I die on the spot instantly, I will stand by it, and make it appear that the ways I have walked in are right, that I have behaved as a sincere upright man, a man fearing God, and eschewing evil; a character which God himself has given of me, and I have not forfeited it: "I will argue" or "prove" (o) it before him, as it may be rendered; that my life and conversation has been agreeable to my profession of him; that my ways have been according to his revealed will, and my walk as becoming the character I bear; and this I will maintain and support as long as I live; I will never depart from this sentiment, or let go my integrity to my latest breath; see Job 27:5; but the marginal reading seems best, "yet will I trust in him" (p)? verily I will, though I am under cutting and slaying providences, under sore afflictions, which may be called killing and slaying, or death itself; though there is an addition of them, one affliction upon another, and sorrow upon sorrow; though I am killed continually, all the day long, or die by inches; yea, though in the article of death itself, yet even then "will I trust" and hope: God only is the object of trust and confidence, and not a creature, or any creature enjoyment, or creature act; and great encouragement there is to trust in him, seeing in him is everlasting strength, to fulfil his promises, to help in time of need, and to save with an everlasting salvation; he is to be trusted in at all times, in times of affliction, temptation, desertion, and death itself: it may be rendered (q), "I will hope in him", since there is mercy and plenteous redemption with him, and he delights in those that hope in his mercy; his eye is upon them, and his heart is towards them: or "I will wait for him", or "expect him" (r); wait for deliverance by him, wait all the days of his appointed time, till his change come; wait for the hope of righteousness by faith, expect all needful grace from him now, and eternal glory and happiness hereafter: "but" notwithstanding his trust was alone in God for time and eternity, yet, says he, "I will maintain mine own ways before him"; that I am not an hypocrite, or have behaved as a bad man; but have acted under the influence of grace, according to his mind and will revealed.
(m) "Non sperabo", Pagninus, Montanus, Vatablus. So Cocceius, Schultens, Gussetius, p. 420. (n) "ad facies ejus", Montanus, Bolducius; so Vatablus, Schultens. (o) "arguam", Pagninus, Montanus, Bolducius, Schmidt, Schultens; "probabo", Piscator. (p) "An non sperem in eum?" so some in Munster; so Junius & Tremellius, Beza, Codurcus. (q) "In eo tamen sperabo", Schmidt, Piscator, Michaelis. (r) "Ipsum expectabo", Drusius.
Robert Jamieson, A. R. Fausset and David Brown
13:15 in him--So the margin or keri, reads. But the textual reading or chetib is "not," which agrees best with the context, and other passages wherein he says he has no hope (Job 6:11; Job 7:21; Job 10:20; Job 19:10). "Though He slay me, and I dare no more hope, yet I will maintain," &c., that is, "I desire to vindicate myself before Him," as not a hypocrite [UMBREIT and NOYES].
13:1613:16: Եւ ա՛յն դիպեսցի ինձ ՚ի փրկութիւն. քանզի ո՛չ մտցէ առաջի նորա նենգութիւն։
16 Կը դառնայ դա ինձ իբրեւ փրկութիւն, զի նրա առաջ նենգ բան չի կանգնի:
16 Իմ փրկութիւնս անիկա է. Բայց կեղծաւորը բնաւ անոր առջեւ պիտի չգայ։
Եւ այն դիպեսցի`` ինձ ի փրկութիւն, քանզի ոչ մտցէ առաջի նորա նենգութիւն:

13:16: Եւ ա՛յն դիպեսցի ինձ ՚ի փրկութիւն. քանզի ո՛չ մտցէ առաջի նորա նենգութիւն։
16 Կը դառնայ դա ինձ իբրեւ փրկութիւն, զի նրա առաջ նենգ բան չի կանգնի:
16 Իմ փրկութիւնս անիկա է. Բայց կեղծաւորը բնաւ անոր առջեւ պիտի չգայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1613:16 И это уже в оправдание мне, потому что лицемер не пойдет пред лице Его!
13:16 καὶ και and; even τοῦτό ουτος this; he μοι μοι me ἀποβήσεται αποβαινω step off; step away εἰς εις into; for σωτηρίαν σωτηρια safety οὐ ου not γὰρ γαρ for ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him δόλος δολος cunning; treachery εἰσελεύσεται εισερχομαι enter; go in
13:16 גַּם־ gam- גַּם even הוּא־ hû- הוּא he לִ֥י lˌî לְ to לִֽ lˈi לְ to ישׁוּעָ֑ה yšûʕˈā יְשׁוּעָה salvation כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not לְ֝ ˈl לְ to פָנָ֗יו fānˈāʸw פָּנֶה face חָנֵ֥ף ḥānˌēf חָנֵף alienated יָבֹֽוא׃ yāvˈô בוא come
13:16. et ipse erit salvator meus non enim veniet in conspectu eius omnis hypocritaAnd he shall be my saviour: for no hypocrite shall come before his presence.
16. This also shall be my salvation; for a godless man shall not come before him.
13:16. And he will be my savior, for no hypocrite at all will approach in his sight.
13:16. He also [shall be] my salvation: for an hypocrite shall not come before him.
He also [shall be] my salvation: for an hypocrite shall not come before him:

13:16 И это уже в оправдание мне, потому что лицемер не пойдет пред лице Его!
13:16
καὶ και and; even
τοῦτό ουτος this; he
μοι μοι me
ἀποβήσεται αποβαινω step off; step away
εἰς εις into; for
σωτηρίαν σωτηρια safety
οὐ ου not
γὰρ γαρ for
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
δόλος δολος cunning; treachery
εἰσελεύσεται εισερχομαι enter; go in
13:16
גַּם־ gam- גַּם even
הוּא־ hû- הוּא he
לִ֥י lˌî לְ to
לִֽ lˈi לְ to
ישׁוּעָ֑ה yšûʕˈā יְשׁוּעָה salvation
כִּי־ kî- כִּי that
לֹ֥א lˌō לֹא not
לְ֝ ˈl לְ to
פָנָ֗יו fānˈāʸw פָּנֶה face
חָנֵ֥ף ḥānˌēf חָנֵף alienated
יָבֹֽוא׃ yāvˈô בוא come
13:16. et ipse erit salvator meus non enim veniet in conspectu eius omnis hypocrita
And he shall be my saviour: for no hypocrite shall come before his presence.
13:16. And he will be my savior, for no hypocrite at all will approach in his sight.
13:16. He also [shall be] my salvation: for an hypocrite shall not come before him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-19. Решимость Иова перенести свое дело на суд Бога свидетельствует о его невинности: "лицемер не пойдет пред лице Его" (ср. ст. 7-11). На почве данного сознания возникает уверенность в оправдании (ст. 18); уверенность столь сильная, что Иов согласен умереть, если кто-либо докажет ему его беззаконие (ст. 19).
Adam Clarke: Commentary on the Bible - 1831
13:16: He also shall be my salvation - He will save me, because I trust in him.
A hypocrite - A wicked man shall never be able to stand before him. I am conscious of this, and were I, as you suppose, a secret sinner, I should not dare to make this appeal.
Albert Barnes: Notes on the Bible - 1834
13:16: He also shalt be my salvation - See the notes at Isa 12:2. Literally, "He is unto me for salvation," that is, "I put my trust in him, and he will save me. The opportunity of appearing before God, and of maintaining my cause in his presence, will result in my deliverance from the charges which are alleged against me. I shall be able there to show that I am not a hypocrite, and God will become my defender."
For an hypocrite shall not come before him - This seems to be a proverb, or a statement of a general and indisputable principle. Job admitted this to be true. Yet he expected to be able to vindicate himself before God, and this gould prove that he was not an hypocrite - on the general principle that a man who was permitted to stand before God and to obtain his favor, could not be an unrighteous man. To God he looked with confidence; and God, he had no doubt, would be his defender. This fact would prove that he could not be an hypocrite, as his friends maintained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: my salvation: Exo 15:2; Psa 27:1, Psa 62:6, Psa 62:7, Psa 118:14, Psa 118:21; Isa 12:2; Jer 3:23; Act 13:47
for an hypocrite: Job 8:13, Job 27:8-10, Job 36:13; Isa 33:14
Job 13:17
Geneva 1599
13:16 He also [shall be] my salvation: for an (f) hypocrite shall not come before him.
(f) By which he declares that he is not a hypocrite as they charged him.
John Gill
13:16 He also shall be my salvation,.... Job, though he asserted the integrity of his heart and life, yet did not depend on his ways and works for salvation, but only on the Lord himself; this is to be understood not of temporal salvation, though God is the author of that, and it is only to be had of him, yet Job had no hope concerning that; but of spiritual and eternal salvation, which God the Father has contrived, determined, and resolved on, and sent his Son to effect; which Christ being sent is the author of by his obedience, sufferings, and death; and in him, and in his name alone, is salvation; and every soul, sensible of the insufficiency of himself and others to save him, will resolve, as Job here, that he, and he only, shall be his Saviour, who is an able, willing, and complete one; see Hos 14:3; and the words are expressive of faith of interest in him. Job knew him to be his Saviour, and living Redeemer, and would acknowledge no other; but claim his interest in him, now and hereafter, and which was his greatest support under all his troubles; see Job 19:26;
for an hypocrite shall not come before him; a hypocrite may come into the house of God, and worship him externally, and seem to be very devout and religious; and he shall come before the tribunal of God, and stand at his bar, to be tried and judged; but he shall not continue in the presence of God, nor enjoy his favour, or he shall not be able to make his cause good before him; and indeed he does not care to have himself examined by him, nor shall he be saved everlastingly, but undergo the most severe punishment, Mt 24:51. Job here either has respect to his friends, whom he censures as hypocrites, and retorts the charge upon they brought on him; or he has reference to that charge, and by this means clears himself of it, since there was nothing he was more desirous of than to refer his case to the decision of the omniscient God, and righteous Judge; which if he was an hypocrite he would never have done, since such can never stand so strict and severe an examination.
Robert Jamieson, A. R. Fausset and David Brown
13:16 He--rather, "This also already speaks in my behalf (literally, 'for my saving acquittal') for an hypocrite would not wish to come before Him" (as I do) [UMBREIT]. (See last clause of Job 13:15).
13:1713:17: Լուարո՛ւք լուարո՛ւք բանից իմոց, զի պատմեցից ձեզ լուիլու։
17 Լսեցէ՜ք, անսացէ՜ք խօսքերիս. ի լուր ամենքիդ եմ ասում ես սա:
17 Աղէկ մտիկ ըրէք իմ խօսքիս Ու իմ ըսելիքս ձեր ականջներուն թող հասնի։
Լուարուք, լուարուք բանից իմոց, զի պատմեցից ձեզ լու ի լու:

13:17: Լուարո՛ւք լուարո՛ւք բանից իմոց, զի պատմեցից ձեզ լուիլու։
17 Լսեցէ՜ք, անսացէ՜ք խօսքերիս. ի լուր ամենքիդ եմ ասում ես սա:
17 Աղէկ մտիկ ըրէք իմ խօսքիս Ու իմ ըսելիքս ձեր ականջներուն թող հասնի։
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13:1713:17 Выслушайте внимательно слово мое и объяснение мое ушами вашими.
13:17 ἀκούσατε ακουω hear ἀκούσατε ακουω hear τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine ἀναγγελῶ αναγγελλω announce γὰρ γαρ for ὑμῶν υμων your ἀκουόντων ακουω hear
13:17 שִׁמְע֣וּ šimʕˈû שׁמע hear שָׁ֭מֹועַ ˈšāmôₐʕ שׁמע hear מִלָּתִ֑י millāṯˈî מִלָּה word וְ֝ ˈw וְ and אַֽחֲוָתִ֗י ʔˈaḥᵃwāṯˈî אַחְוָה [uncertain] בְּ bᵊ בְּ in אָזְנֵיכֶֽם׃ ʔoznêḵˈem אֹזֶן ear
13:17. audite sermonem meum et enigmata percipite auribus vestrisHear ye my speech, and receive with your ears hidden truths.
17. Hear diligently my speech, and let my declaration be in your ears.
13:17. Listen to my words, and perceive an enigma with your ears.
13:17. Hear diligently my speech, and my declaration with your ears.
Hear diligently my speech, and my declaration with your ears:

13:17 Выслушайте внимательно слово мое и объяснение мое ушами вашими.
13:17
ἀκούσατε ακουω hear
ἀκούσατε ακουω hear
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
ἀναγγελῶ αναγγελλω announce
γὰρ γαρ for
ὑμῶν υμων your
ἀκουόντων ακουω hear
13:17
שִׁמְע֣וּ šimʕˈû שׁמע hear
שָׁ֭מֹועַ ˈšāmôₐʕ שׁמע hear
מִלָּתִ֑י millāṯˈî מִלָּה word
וְ֝ ˈw וְ and
אַֽחֲוָתִ֗י ʔˈaḥᵃwāṯˈî אַחְוָה [uncertain]
בְּ bᵊ בְּ in
אָזְנֵיכֶֽם׃ ʔoznêḵˈem אֹזֶן ear
13:17. audite sermonem meum et enigmata percipite auribus vestris
Hear ye my speech, and receive with your ears hidden truths.
17. Hear diligently my speech, and let my declaration be in your ears.
13:17. Listen to my words, and perceive an enigma with your ears.
13:17. Hear diligently my speech, and my declaration with your ears.
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Albert Barnes: Notes on the Bible - 1834
13:17: Hear diligently my speech - That which I have made; that is, the declaration which I have made of my innocence. He refers to his solemn declaration, -16 that he had unwavering confidence in God, and that even should God slay him he would put confidence in him. This solemn appeal he wished them to attend to as one of the utmost importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: Job 13:6, Job 33:1
Job 13:18
Carl Friedrich Keil and Franz Delitzsch
13:17
17 Hear, O hear my confession,
And let my declaration echo in your ears.
18 Behold now! I have arranged the cause,
I know that I shall maintain the right.
19 Who then can contend with me?
Then, indeed, I would be silent and expire.
Eager for the accomplishment of his wish that he might himself take his cause before God, and as though in imagination it were so, he invites the friends to be present to hear his defence of himself. מלּה (in Arabic directly used for confession = religion) is the confession which he will lay down, and אחוה the declaration that he will make in evidence, i.e., the proof of his innocence. The latter substantive, which signifies brotherly conduct in post-biblical Hebrew, is here an ἅπ. λεγ. from חוה, not however with Aleph prostheticum from Kal, but after the form אזכּרה = הזכּרה, from the Aphl = Hiphil of this verb, which, except Ps 19:3, occurs only in the book of Job as Hebrew (comp. the n. actionis, אחויה, Dan 5:12), Ewald, 156, c. It is unnecessary to carry the שׁמעוּ on to Job 13:17 (hear now ... with your own ears, as e.g., Jer 26:11); Job 13:17 is an independent substantival clause like Job 15:11; Is 5:9, which carries in itself the verbal idea of תּהי or תּבא (Ps 18:7). They shall hear, for on his part he has arranged, i.e., prepared (משׁפּט ערך, causam instruere, as Job 23:4, comp. Job 33:5) the cause, so that the action can begin forthwith; and he knows that he, he and no one else, will be found in the right. With the conviction of this superiority, he exclaims, Who in all the world could contend with him, i.e., advance valid arguments against his defence of himself? Then, indeed, if this impossibility should happen, he would be dumb, and willingly die as one completely overpowered not merely in outward appearance, but in reality vanquished. יריב עמדי following הוא מי (comp. Job 4:7) may be taken as an elliptical relative clause: qui litigare possit mecum (comp. Is 50:9 with Rom 8:34, τίς ὁ καταδρίνων); but since זה הוא מי is also used in the sense of quis tandem or ecquisnam, this syntactic connection which certainly did exist (Ewald, 325, a) is obliterated, and הוא serves like זה only to give intensity and vividness to the מי. On עתּה כּי (in meaning not different to אז כּי), vid., Job 3:13; Job 8:6. In Job 13:19 that is granted as possible which, according to the declaration of his conscience, Job must consider as absolutely impossible. Therefore he clings to the desire of being able to bring his cause before God, and becomes more and more absorbed in the thought.
John Gill
13:17 Hear diligently my speech,.... Or, "in hearing hear" (s); meaning, not only that his friends would attentively hear him, but continue to hear him; that they would hear him out what he had to say further: upon his expressing himself with so much faith and confidence in God, they might rise up from their seats and be preparing to be gone, as not having patience to hear a man talk so confidently, who they thought was a bad man and an hypocrite; or they might attempt to interrupt him while speaking, and therefore he desires they would be still, and patiently and diligently hear what he had more to say:
and my declaration with your ears; that is, that they would listen to it attentively, when he doubted not but he should make his case as clear as the sun, and set it in such a point of view, as that it would appear most plainly to be right, and he to be a just man.
(s) "audite audiendo", Pagninus, Montanus, Beza, &c.
John Wesley
13:17 Hear - He now comes more closely to his business, the foregoing verses being mostly in way of preface.
Robert Jamieson, A. R. Fausset and David Brown
13:17 my declaration--namely, that I wish to be permitted to justify myself immediately before God.
with your ears--that is, attentively.
13:1813:18: Զի ահաւասիկ մերձեա՛լ եմ ՚ի դատաստանս իմ, եւ գիտեմ զի արդար երեւելո՛ց եմ։
18 Մօտ եմ ես ահա իմ դատաստանին. գիտեմ, արդար եմ երեւալու ես:
18 Ահա հիմա իմ դատս կարգի դրած եմ, Գիտեմ թէ պիտի արդարանամ։
Զի ահաւասիկ մերձեալ եմ ի դատաստանս իմ, եւ գիտեմ զի արդար երեւելոց եմ:

13:18: Զի ահաւասիկ մերձեա՛լ եմ ՚ի դատաստանս իմ, եւ գիտեմ զի արդար երեւելո՛ց եմ։
18 Մօտ եմ ես ահա իմ դատաստանին. գիտեմ, արդար եմ երեւալու ես:
18 Ահա հիմա իմ դատս կարգի դրած եմ, Գիտեմ թէ պիտի արդարանամ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1813:18 Вот, я завел судебное дело: знаю, что буду прав.
13:18 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐγγύς εγγυς close εἰμι ειμι be τοῦ ο the κρίματός κριμα judgment μου μου of me; mine οἶδα οιδα aware ἐγὼ εγω I ὅτι οτι since; that δίκαιος δικαιος right; just ἀναφανοῦμαι αναφαινω shine up; sight
13:18 הִנֵּה־ hinnē- הִנֵּה behold נָ֭א ˈnā נָא yeah עָרַ֣כְתִּי ʕārˈaḵtî ערך arrange מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i אֶצְדָּֽק׃ ʔeṣdˈāq צדק be just
13:18. si fuero iudicatus scio quod iustus inveniarIf I shall be judged, I know that I shall be found just.
18. Behold now, I have ordered my cause; I know that I am righteous.
13:18. If I will be judged, I know that I will be found to be just.
13:18. Behold now, I have ordered [my] cause; I know that I shall be justified.
Behold now, I have ordered [my] cause; I know that I shall be justified:

13:18 Вот, я завел судебное дело: знаю, что буду прав.
13:18
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐγγύς εγγυς close
εἰμι ειμι be
τοῦ ο the
κρίματός κριμα judgment
μου μου of me; mine
οἶδα οιδα aware
ἐγὼ εγω I
ὅτι οτι since; that
δίκαιος δικαιος right; just
ἀναφανοῦμαι αναφαινω shine up; sight
13:18
הִנֵּה־ hinnē- הִנֵּה behold
נָ֭א ˈnā נָא yeah
עָרַ֣כְתִּי ʕārˈaḵtî ערך arrange
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
אֶצְדָּֽק׃ ʔeṣdˈāq צדק be just
13:18. si fuero iudicatus scio quod iustus inveniar
If I shall be judged, I know that I shall be found just.
13:18. If I will be judged, I know that I will be found to be just.
13:18. Behold now, I have ordered [my] cause; I know that I shall be justified.
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
13:18: Behold now, I have ordered - I am now ready to come into court, and care not how many I have to contend with, provided they speak truth.
Albert Barnes: Notes on the Bible - 1834
13:18: I have ordered my cause - literally. "judgment?" - משׁפט mı̂ shpâ ṭ. The Septuagint renders it, "I am near (ἐγγύς εἰμί engus eimi) to my judgment," or my trial. The meaning may be, that he had gone through the pleading, and had said what he wished in self-vindication, and he was willing to leave the cause with God, and did not doubt the issue. Or more probably, I think, the word ערכתי ‛ â raketı̂ y should be taken, as the word ידעתי yā da‛ tı̂ y is, in the present tense, meaning "I now set in order my cause; I enter on the pleading; I am confident that I shall so present it as to be declared righteous."
I know that I shall be justified - I have no doubt as to the issue. I shall be declared to be an holy man, and not a hypocrite. The word rendered "I shall be justified" (אצדק 'etsâ daq) is used here in the proper and literal sense of the word justify. It is a term of law; and means, "I shall be declared to be righteous. I shall be shown not to be guilty in the form charged on me, and shall be acquitted or vindicated." This sense is different from that which so often occurs in the Scriptures when applied to the doctrine of the justification of a sinner. Then it means, to treat one AS IF he were righteous, though he is personally guilty and undeserving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: I have ordered: Job 16:21, Job 23:4, Job 40:7
I know: Job 9:2, Job 9:3, Job 9:20, Job 40:7, Job 40:8; Isa 43:26; Rom 8:33, Rom 8:34; Co2 1:12
Job 13:19
Geneva 1599
13:18 Behold now, I have ordered [my] cause; I know that I shall be (g) justified.
(g) That is, cleared and not cut off for my sins, as you think.
John Gill
13:18 Behold now, I have ordered my cause,.... Or "judgment" (t); that is, he had looked over his cause afresh, had reviewed the state of his case, had considered it in every light, had drawn a plan of it, had digested it in a proper manner, and had arranged his reasons and arguments in vindication of himself in a regular form; and had them at hand, and could readily and easily come at them on occasion, to vindicate himself; and upon the whole could say, in the strongest, manner, and could draw this conclusion,
I know that I shall be justified; which, though it may primarily respect the case in dispute between him and his friends, and the charge of wickedness and hypocrisy brought against him by them, from which he doubted not he should upon a fair hearing be acquitted by God himself, yet it may include his whole state of justification, God-ward, in which he was and should continue; and so may respect, not only the justification of his cause before men, as it was ordered and managed by him, but also the justification of his person before God, of which he had a full assurance; having ordered his cause aright, settled matters well, and proceeded upon a good plan and foundation; which to do is not to put justification upon the foot of purity of nature at first birth, and a sober life and conversation from youth upward, and a perfection of good works arrived unto, as imagined; nor upon a comparative righteousness with respect to other men, even profane and ungodly persons; nor, upon repentance, and sincere though imperfect obedience; nor upon an external belief of evangelic truths, and a submission to Gospel ordinances: but such order their cause well, and rightly conclude their justification, who see and own themselves to be transgressors of the law of God, behold and acknowledge their own righteousness to be insufficient to justify them, view the righteousness of Christ revealed in the Gospel, in its glory, excellency, and suitableness, and lay hold upon it as their justifying righteousness; and observing that the word of God declares, that those that believe in Christ are and shall be justified, and finding in themselves that they do with the heart believe in Christ for righteousness, hence they most comfortably and most sensibly conclude that they are justified persons; for this knowledge is of faith, and this faith the faith of assurance; it is not barely for a man to know that there is righteousness in Christ, and justification by it, but that there is righteousness in him for himself, and that he is the Lord his righteousness; for the words may be rendered, "I know that I am righteous"; or, "am justified" (u); justification is a past act in the mind of God; it is present, as it terminates on the conscience of a believer; it is future, as it will be notified at the day of judgment before angels and men; see Is 45:25.
(t) "judicium", Pagninus, Montanus, &c. (u) "quod ego justus sum", Schmidt; "me justum esse, vel fore", Schultens.
John Wesley
13:18 Behold - I have seriously considered the state of my case, and am ready to plead my cause.
Robert Jamieson, A. R. Fausset and David Brown
13:18 ordered--implying a constant preparation for defense in his confidence of innocence.
13:1913:19: Զի ո՞վ է ոսոխն իմ որ պատասխանեսցէ ինձ. զիա՞րդ կարկեցայց՝ եւ պակասեցայց[9195]։ [9195] Ոսկան. Ոսոխն իմ, եկեսցէ. զիարդ։ Յօրինակին. Զիա՞րդ կարգեցայց եւ։
19 Ո՞վ է ոսոխն իմ, որ դէմ կանգնի ինձ. ինչո՞ւ կաշկանդուեմ եւ կամ էլ մեռնեմ:
19 Ո՞վ ինծի հետ պիտի վիճի. Քանզի եթէ հիմա լռելու ըլլամ, պիտի մեռնիմ։
Զի ո՞վ է ոսոխն իմ եկեսցէ, զի արդ կարկեցայց եւ պակասեցայց:

13:19: Զի ո՞վ է ոսոխն իմ որ պատասխանեսցէ ինձ. զիա՞րդ կարկեցայց՝ եւ պակասեցայց[9195]։
[9195] Ոսկան. Ոսոխն իմ, եկեսցէ. զիարդ։ Յօրինակին. Զիա՞րդ կարգեցայց եւ։
19 Ո՞վ է ոսոխն իմ, որ դէմ կանգնի ինձ. ինչո՞ւ կաշկանդուեմ եւ կամ էլ մեռնեմ:
19 Ո՞վ ինծի հետ պիտի վիճի. Քանզի եթէ հիմա լռելու ըլլամ, պիտի մեռնիմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1913:19 Кто в состоянии оспорить меня? Ибо я скоро умолкну и испущу дух.
13:19 τίς τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ὁ ο the κριθησόμενός κρινω judge; decide μοι μοι me ὅτι οτι since; that νῦν νυν now; present κωφεύσω κωφευω and; even ἐκλείψω εκλειπω leave off; cease
13:19 מִי־ mî- מִי who ה֭וּא ˈhû הוּא he יָרִ֣יב yārˈîv ריב contend עִמָּדִ֑י ʕimmāḏˈî עִמָּד company כִּֽי־ kˈî- כִּי that עַתָּ֖ה ʕattˌā עַתָּה now אַחֲרִ֣ישׁ ʔaḥᵃrˈîš חרשׁ be deaf וְ wᵊ וְ and אֶגְוָֽע׃ ʔeḡwˈāʕ גוע expire
13:19. quis est qui iudicetur mecum veniat quare tacens consumorWho is he that will plead against me? let him come: why am I consumed holding my peace?
19. Who is he that will contend with me? for now shall I hold my peace and give up the ghost.
13:19. Who is it that will go to judgment with me? Let him approach. Why should I be consumed in silence?
13:19. Who [is] he [that] will plead with me? for now, if I hold my tongue, I shall give up the ghost.
Who [is] he [that] will plead with me? for now, if I hold my tongue, I shall give up the ghost:

13:19 Кто в состоянии оспорить меня? Ибо я скоро умолкну и испущу дух.
13:19
τίς τις.1 who?; what?
γάρ γαρ for
ἐστιν ειμι be
ο the
κριθησόμενός κρινω judge; decide
μοι μοι me
ὅτι οτι since; that
νῦν νυν now; present
κωφεύσω κωφευω and; even
ἐκλείψω εκλειπω leave off; cease
13:19
מִי־ mî- מִי who
ה֭וּא ˈhû הוּא he
יָרִ֣יב yārˈîv ריב contend
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
כִּֽי־ kˈî- כִּי that
עַתָּ֖ה ʕattˌā עַתָּה now
אַחֲרִ֣ישׁ ʔaḥᵃrˈîš חרשׁ be deaf
וְ wᵊ וְ and
אֶגְוָֽע׃ ʔeḡwˈāʕ גוע expire
13:19. quis est qui iudicetur mecum veniat quare tacens consumor
Who is he that will plead against me? let him come: why am I consumed holding my peace?
13:19. Who is it that will go to judgment with me? Let him approach. Why should I be consumed in silence?
13:19. Who [is] he [that] will plead with me? for now, if I hold my tongue, I shall give up the ghost.
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
13:19: Who is he that will plead with me? - Let my accuser, the plaintiff, come forward; I will defend my cause against him.
I shall give up the ghost - I shall cease to breathe. Defending myself will be as respiration unto me; or, While he is stating his case, I will be so silent as scarcely to appear to breathe.
Albert Barnes: Notes on the Bible - 1834
13:19: Who is he that will plead with me? - That is, "who is there now that will take up the cause, and enter into an argument against me? I have set my cause before God. I appeal now to all to take up the argument against me, and have no fear if they do as to the result. I am confident of a sucessful issue, and await calmly the divine adjudication."
For now, if I hold my tongue I shall give up the ghost - This translation, in my view, by no means expresses the sense of the original, if indeed it is not exactly the Rev_erse. According to this version, the meaning is, that if he did not go into a vindication of himself he would die. The Hebrew, however is, "for now I will be silent, and die." That is, "I have maintained my cause, I will say no more. If there is anyone who can successfully contend with me, and can prove that my course cannot be vindicated, then I have no more to say. I will be silent, and die. I will submit to my fate without further argument, and without a complaint. I have said all that needs to be said, and nothing would remain but to submit and die."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: that will plead: Job 19:5, Job 33:5-7, Job 33:32; Isa 50:7, Isa 50:8; Rom 8:33
if I hold: Job 13:13, Job 7:11; Jer 20:9
Job 13:20
Geneva 1599
13:19 Who [is] he [that] will plead (h) with me? for now, if I hold my tongue, I shall (i) give up the ghost.
(h) To prove that God punishes me for my sins.
(i) If I do not defend my cause, every man will condemn me.
John Gill
13:19 Who is he that will plead with me,.... Enter the lists with him; dispute the point, and try the strength of his arguments he had to plead for his own justification: thus Christ, the head of the church, and the surety of his people, is represented as speaking when he had by his obedience and sufferings made satisfaction for them, by bringing in an everlasting righteousness, and was, as their public and federal head, justified and acquitted, Is 1:4; and much the same words are put into the mouth of a believer in him, and are expressed by him, Rom 8:33; who stands acquitted from all charges that men or devils, friends or foes, the law or justice of God, the devil and his own unbelieving heart, at any time, can bring against him. Job, well knowing the uprightness of his heart and life, the justness of his cause depending between him and his friends, boldly challenges them to come forth, and try it with him; or rather he seems desirous that God himself would take the case in hand, and plead with him; he was ready to engage with him, and in the presence of his friends, and in their hearing; and doubted not of being acquitted before God, and at his bar; so satisfied was he of his own innocence as to the things charged upon him:
for now, if I hold my peace, I shall give up the ghost; his sense seems to be, that if he was not allowed to speak for himself, and plead his cause, and have a hearing of it out, he could not live, he could not contain himself, he must burst and die; nor could he live under such charges and calumnies, he must die under the weight and pressure of them; though some think that this not only expresses his eagerness and impatience to have his cause tried fairly before God, but contains in it an argument to hasten it, taken from the near approach of his death: "for now", in a little time, "I shall be silent" (w); be in the silent grave: "I shall expire"; or die; and then it will be too late; therefore if any will plead with me, let them do it immediately, or I shall be soon gone, and then it will be all over: or rather the sense is, I challenge anyone to reason the matter, and dispute the point with me; and I promise that, if the cause goes against me, "now will I be silent"; I will not say one word more in my vindication: "I will die"; or submit to any death, or any sort of punishment, that shall be pronounced upon me; I shall patiently endure it, and not complain of it, or object to the execution of it; so Sephorno.
(w) "nune enim silebo et expirabo", Cocceius; so Schmidt, Schultens.
John Wesley
13:19 The ghost - My grief would break my heart, if I should not give it vent.
Robert Jamieson, A. R. Fausset and David Brown
13:19 if, &c.--Rather, "Then would I hold my tongue and give up the ghost"; that is, if any one can contend with me and prove me false, I have no more to say. "I will be silent and die." Like our "I would stake my life on it" [UMBREIT].
13:2013:20: ※ Երկո՛ւ ինչք պիտոյ են ինձ. եւ յայնժամ յերեսաց քոց ես ո՛չ թաքեայց[9196]։ [9196] Ոսկան. Երկու ինչ պիտոյ են։
20 Երկու բաներ են լոկ անհրաժեշտ ինձ. այն ժամանակ է՛լ հո չե՞մ թաքնուի ես Քո երեսից:
20 Միայն թէ այս երկու բանը մի՛ ըներ ինծի Ու այն ատեն քու երեսէդ պիտի չպահուըտիմ։
[135]Երկու ինչք պիտոյ են ինձ``, եւ յայնժամ յերեսաց քոց ես ոչ թաքեայց:

13:20: ※ Երկո՛ւ ինչք պիտոյ են ինձ. եւ յայնժամ յերեսաց քոց ես ո՛չ թաքեայց[9196]։
[9196] Ոսկան. Երկու ինչ պիտոյ են։
20 Երկու բաներ են լոկ անհրաժեշտ ինձ. այն ժամանակ է՛լ հո չե՞մ թաքնուի ես Քո երեսից:
20 Միայն թէ այս երկու բանը մի՛ ըներ ինծի Ու այն ատեն քու երեսէդ պիտի չպահուըտիմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2013:20 Двух только {вещей} не делай со мною, и тогда я не буду укрываться от лица Твоего:
13:20 δυεῖν δυο two δέ δε though; while μοι μοι me χρήσῃ χραω lend; use τότε τοτε at that ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your οὐ ου not κρυβήσομαι κρυπτω hide
13:20 אַךְ־ ʔaḵ- אַךְ only שְׁ֭תַּיִם ˈštayim שְׁנַיִם two אַל־ ʔal- אַל not תַּ֣עַשׂ tˈaʕaś עשׂה make עִמָּדִ֑י ʕimmāḏˈî עִמָּד company אָ֥ז ʔˌāz אָז then מִ֝ ˈmi מִן from פָּנֶ֗יךָ ppānˈeʸḵā פָּנֶה face לֹ֣א lˈō לֹא not אֶסָּתֵֽר׃ ʔessāṯˈēr סתר hide
13:20. duo tantum ne facias mihi et tunc a facie tua non abscondarTwo things only do not to me, and then from thy face I shall not be hid:
20. Only do not two things unto me, then will I not hide myself from thy face:
13:20. Do not do such things to me twice, and then I will not hide from your face.
13:20. Only do not two [things] unto me: then will I not hide myself from thee.
Only do not two [things] unto me: then will I not hide myself from thee:

13:20 Двух только {вещей} не делай со мною, и тогда я не буду укрываться от лица Твоего:
13:20
δυεῖν δυο two
δέ δε though; while
μοι μοι me
χρήσῃ χραω lend; use
τότε τοτε at that
ἀπὸ απο from; away
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
οὐ ου not
κρυβήσομαι κρυπτω hide
13:20
אַךְ־ ʔaḵ- אַךְ only
שְׁ֭תַּיִם ˈštayim שְׁנַיִם two
אַל־ ʔal- אַל not
תַּ֣עַשׂ tˈaʕaś עשׂה make
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
אָ֥ז ʔˌāz אָז then
מִ֝ ˈmi מִן from
פָּנֶ֗יךָ ppānˈeʸḵā פָּנֶה face
לֹ֣א lˈō לֹא not
אֶסָּתֵֽר׃ ʔessāṯˈēr סתר hide
13:20. duo tantum ne facias mihi et tunc a facie tua non abscondar
Two things only do not to me, and then from thy face I shall not be hid:
13:20. Do not do such things to me twice, and then I will not hide from your face.
13:20. Only do not two [things] unto me: then will I not hide myself from thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21. Иов уверен в своей невинности, уверен и в том, что оправдается пред Богом. Препятствие к этому может быть только со стороны Господа. Если Он "не удалит от Иова руки своей", т. е. не ослабит или совсем не прекратит страданий, то последний все время будет находиться в состоянии трепета, душевного смятения (IX:28), парализующего ясность мысли и тем самым мешающего выяснению невинности. Отсюда "удаление руки Божией", дарование успокоения - является первым условием, при соблюдении которого Иов может доказать свою правоту. Вторым - служит предоставление ему в течение всего суда с Богом права голоса, почему он и просит, чтобы Он не привел его в молчание страхом Своего божественного величия (ст. 21; ср. IX:34-35).
Adam Clarke: Commentary on the Bible - 1831
13:20: Only do not two things unto me - These two things are the following:
1. Withdraw thine hand far from me - remove the heavy affliction which thy hand has inflicted.
2. Let not thy dread make me afraid - terrify me not with dreadful displays of thy majesty. The reasons of this request are sufficiently evident:
1. How can a man stand in a court of justice and plead for his life, when under grievous bodily affliction? Withdraw thy hand far from me.
2. Is it to be expected that a man can be sufficiently recollected, and in self-possession, to plead for his life, when he is overwhelmed with the awful appearance of the judge, the splendor of the court, and the various ensigns of justice? Let not thy dread make me afraid.
Albert Barnes: Notes on the Bible - 1834
13:20: Only do not two - things "unto me." The two things which are specified in the following verse. This is an address to God as Job argues his cause before him, and the request is, that he would remove every obstacle to his presenting his cause in the most favorable manner, and so that he may be on equal terms with him. See the notes at -35. He was ready to present his cause, and to plead before God, as he had the utmost confidence that he would be able so to present it as to vindicate himself; and he asks of God that he would withdraw his hand for a time and not terrify him , so that he could present his case with the full vigor of his mind and body, and so that he need not be overawed by the sense of the majesty and glory of the Most High. He wished to be free to present his cause without the impediments arising from a deeply distressing and painful malady. He wished to have his full intellectual and bodily vigor restored for a time to him, and then he was confident that he could successfully defend himself. He felt that, he was now enfeebled by disease, and incapacitated from making the effort for self-vindication and for maintaining his cause, which he would have been enabled to make in his palmy days.
Then will I not hide myself from thee - From God. I will stand forth boldly and maintain my cause. I will not attempt to conceal myself, or shun the trial and the argument. See -35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: do not two: Job 9:34, Job 9:35
hide myself: Gen 3:8-10; Psa 139:12; Rev 6:15, Rev 6:16
Job 13:21
Carl Friedrich Keil and Franz Delitzsch
13:20
20 Only two things do not unto me,
Then will I not hide myself from Thy countenance:
21 Withdraw Thy hand from me,
And let Thy fear not terrify me -
22 Call then and I will answer,
Or I will speak and answer Thou me!
He makes only two conditions in his prayer, as he has already expressed it in Job 9:34 : (1) That God would grant him a cessation of his troubles; (2) That He would not overwhelm him with His majesty. The chastening hand of God is generally called יד elsewhere; but in spite of this prevalent usage of the language, כּף cannot be understood here (comp. on the contrary Job 33:7) otherwise than of the hand (Job 9:34 : the rod) of God, which lies heavily on Job. The painful pressure of that hand would prevent the collecting and ordering of his thoughts required for meeting with God, and the אימה (Codd. defectively אמתך) of God would completely crush and confound him. But if God grants these two things: to remove His hand for a time, and not to turn the terrible side of His majesty to him, then he is ready whether God should himself open the cause or permit him to have the first word. Correctly Mercerus: optionem ei dat ut aut actoris aut rei personam deligat, sua fretus innocentia, sed interim sui oblitus et immodicus. In contrast with God he feels himself to be a poor worm, but his consciousness of innocence makes him a Titan.
He now says what he would ask God; or rather, he now asks Him, since he vividly pictures to himself the action with God which he desires. His imagination anticipates the reality of that which is longed for. Modern expositors begin a new division at Job 13:23. But Job's speech does not yet take a new turn; it goes on further continually uno tenore.
John Gill
13:20 Only do not two things unto me,.... This is an address not to Zophar as in the place of God, as to me, but to God himself; by this it appears, that though in modesty he does not mention him, yet he it is he has the chief, if not the sole regard unto in Job 13:19; for his desire was to speak to the Almighty, and reason with God, and have nothing more to do with his friends, Job 13:3; but before any pleadings begin on either side, he is desirous of settling and fixing the terms and conditions of the dispute; he requests that two things might be granted him, which are mentioned in Job 13:21,
then will I not hide myself from thee; through fear or shame, but boldly appear before God, and come up even to his seat, and plead with him face to face.
Robert Jamieson, A. R. Fausset and David Brown
13:20 Address to God.
not hide--stand forth boldly to maintain my cause.
13:2113:21: ※ Զձեռն քո ՚ի բա՛ց արա յինէն, եւ ա՛հ քո զիս մի՛ զարհուրեցուսցէ։
21 Ե՛տ քաշիր ինձնից ձեռքդ. եւ ահդ թող ինձ չսարսափեցնի:
21 Ձեռքդ վրայէս վերցուր Ու քու երկիւղդ թող զիս չզարհուրեցնէ։
Զձեռն քո ի բաց արա յինէն, եւ ահ քո զիս մի՛ զարհուրեցուսցէ:

13:21: ※ Զձեռն քո ՚ի բա՛ց արա յինէն, եւ ա՛հ քո զիս մի՛ զարհուրեցուսցէ։
21 Ե՛տ քաշիր ինձնից ձեռքդ. եւ ահդ թող ինձ չսարսափեցնի:
21 Ձեռքդ վրայէս վերցուր Ու քու երկիւղդ թող զիս չզարհուրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2113:21 удали от меня руку Твою, и ужас Твой да не потрясает меня.
13:21 τὴν ο the χεῖρα χειρ hand ἀπ᾿ απο from; away ἐμοῦ εμου my ἀπέχου αντεχω hold close / onto; reach καὶ και and; even ὁ ο the φόβος φοβος fear; awe σου σου of you; your μή μη not με με me καταπλησσέτω καταπλησσω strike down
13:21 כַּ֭פְּךָ ˈkappᵊḵā כַּף palm מֵ mē מִן from עָלַ֣י ʕālˈay עַל upon הַרְחַ֑ק harḥˈaq רחק be far וְ֝ ˈw וְ and אֵ֥מָתְךָ֗ ʔˌēmāṯᵊḵˈā אֵימָה fright אַֽל־ ʔˈal- אַל not תְּבַעֲתַֽנִּי׃ tᵊvaʕᵃṯˈannî בעת terrify
13:21. manum tuam longe fac a me et formido tua non me terreatWithdraw thy hand far from me, and let not thy dread terrify me.
21. Withdraw thine hand far from me; and let not thy terror make me afraid.
13:21. Take your hand far away from me, and do not let your dread terrify me.
13:21. Withdraw thine hand far from me: and let not thy dread make me afraid.
Withdraw thine hand far from me: and let not thy dread make me afraid:

13:21 удали от меня руку Твою, и ужас Твой да не потрясает меня.
13:21
τὴν ο the
χεῖρα χειρ hand
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἀπέχου αντεχω hold close / onto; reach
καὶ και and; even
ο the
φόβος φοβος fear; awe
σου σου of you; your
μή μη not
με με me
καταπλησσέτω καταπλησσω strike down
13:21
כַּ֭פְּךָ ˈkappᵊḵā כַּף palm
מֵ מִן from
עָלַ֣י ʕālˈay עַל upon
הַרְחַ֑ק harḥˈaq רחק be far
וְ֝ ˈw וְ and
אֵ֥מָתְךָ֗ ʔˌēmāṯᵊḵˈā אֵימָה fright
אַֽל־ ʔˈal- אַל not
תְּבַעֲתַֽנִּי׃ tᵊvaʕᵃṯˈannî בעת terrify
13:21. manum tuam longe fac a me et formido tua non me terreat
Withdraw thy hand far from me, and let not thy dread terrify me.
13:21. Take your hand far away from me, and do not let your dread terrify me.
13:21. Withdraw thine hand far from me: and let not thy dread make me afraid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:21: Withdraw thine hand far from me - Notes . The hand of God here is used to denote the calamity or affliction which Job was suffering. The meaning is, "Remove my affliction; restore me to health, and I will then enter on the argument in vindication of my cause. I am now oppressed, and broken down, and enfeebled by disease, and I cannot present it with the vigor which I might evince if I were in health."
And let not thy dread make me afraid - "Do not so overpower me by thy severe majesty, that I cannot present my cause in a calm and composed manner." See the notes at . Job felt that God had power to overawe him, and he asked, therefore, that he might have a calm and composed mind, and then he would be able to do justice to his own cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: Withdraw: Job 10:20, Job 22:15-17
let not: Job 13:11, Job 33:7; Psa 119:120
Job 13:22
Geneva 1599
13:21 (k) Withdraw thine hand far from me: and let not thy dread make me afraid.
(k) He shows what these two things are.
John Gill
13:21 Withdraw thine hand far from me,.... His afflicting hand, which pressed him; this he desires might be removed, or otherwise he could not have the command of himself, make use of his reasoning faculties, recollect his arguments, and give them in their due force and strength; for afflictions of body affect the soul and memory, understanding and judgment; this is one of the things he would have agreed unto before the dispute was entered on; the other follows:
and let not thy dread make me afraid; the terrors of his law, or the dreadful apprehensions of his wrath; he desires to be freed from all slavish fear of God, that now possessed his mind through the severity of his dispensations towards him, behaving as if he was his enemy; or he deprecates his appearance in any external visible way and manner, which might be frightening to him, and so hinder freedom of speech in his own defence; these two things are before requested, Job 9:34; which should they be granted, he proposes as follows.
John Wesley
13:21 Withdraw - Suspend my torments during the time of my pleading with thee, that my mind may be at liberty. Do not present thyself to me in terrible majesty, neither deal with me in rigorous justice.
Robert Jamieson, A. R. Fausset and David Brown
13:21 (See on Job 9:34 and see Ps 39:10).
13:2213:22: ※ Եւ ապա կոչեսցես զիս՝ եւ ես լուա՛յց քեզ. եւ եթէ խօսեսցիս՝ եւ ես տա՛ց քեզ պատասխանի։
22 Յետոյ դիմի՛ր ինձ, ու Քեզ կը լսեմ, թէ խօսես ինձ հետ՝ պատասխան կը տամ:
22 Ետքը դուն կանչէ ու ես պատասխան տամ, Կամ թէ ես խօսիմ ու դուն ինծի պատասխան տուր։
Եւ ապա կոչեսցես զիս, եւ ես [136]լուայց քեզ. եւ եթէ խօսեսցիս, եւ ես տաց քեզ`` պատասխանի:

13:22: ※ Եւ ապա կոչեսցես զիս՝ եւ ես լուա՛յց քեզ. եւ եթէ խօսեսցիս՝ եւ ես տա՛ց քեզ պատասխանի։
22 Յետոյ դիմի՛ր ինձ, ու Քեզ կը լսեմ, թէ խօսես ինձ հետ՝ պատասխան կը տամ:
22 Ետքը դուն կանչէ ու ես պատասխան տամ, Կամ թէ ես խօսիմ ու դուն ինծի պատասխան տուր։
zohrab-1805▾ eastern-1994▾ western am▾
13:2213:22 Тогда зови, и я буду отвечать, или буду говорить я, а Ты отвечай мне.
13:22 εἶτα ειτα then καλέσεις καλεω call; invite ἐγὼ εγω I δέ δε though; while σοι σοι you ὑπακούσομαι υπακουω listen to ἢ η or; than λαλήσεις λαλεω talk; speak ἐγὼ εγω I δέ δε though; while σοι σοι you δώσω διδωμι give; deposit ἀνταπόκρισιν ανταποκρισις answer
13:22 וּ֭ ˈû וְ and קְרָא qᵊrˌā קרא call וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֶֽעֱנֶ֑ה ʔˈeʕᵉnˈeh ענה answer אֹֽו־ ʔˈô- אֹו or אֲ֝דַבֵּ֗ר ˈʔᵃḏabbˈēr דבר speak וַ wa וְ and הֲשִׁיבֵֽנִי׃ hᵃšîvˈēnî שׁוב return
13:22. et voca me et respondebo tibi aut certe loquar et tu responde mihiCall me, and I will answer thee: or else I will speak, and do thou answer me.
22. Then call thou, and I will answer; or let me speak, and answer thou me.
13:22. Call me, and I will answer you, or else I will speak, and you can answer me.
13:22. Then call thou, and I will answer: or let me speak, and answer thou me.
Then call thou, and I will answer: or let me speak, and answer thou me:

13:22 Тогда зови, и я буду отвечать, или буду говорить я, а Ты отвечай мне.
13:22
εἶτα ειτα then
καλέσεις καλεω call; invite
ἐγὼ εγω I
δέ δε though; while
σοι σοι you
ὑπακούσομαι υπακουω listen to
η or; than
λαλήσεις λαλεω talk; speak
ἐγὼ εγω I
δέ δε though; while
σοι σοι you
δώσω διδωμι give; deposit
ἀνταπόκρισιν ανταποκρισις answer
13:22
וּ֭ ˈû וְ and
קְרָא qᵊrˌā קרא call
וְ wᵊ וְ and
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אֶֽעֱנֶ֑ה ʔˈeʕᵉnˈeh ענה answer
אֹֽו־ ʔˈô- אֹו or
אֲ֝דַבֵּ֗ר ˈʔᵃḏabbˈēr דבר speak
וַ wa וְ and
הֲשִׁיבֵֽנִי׃ hᵃšîvˈēnî שׁוב return
13:22. et voca me et respondebo tibi aut certe loquar et tu responde mihi
Call me, and I will answer thee: or else I will speak, and do thou answer me.
13:22. Call me, and I will answer you, or else I will speak, and you can answer me.
13:22. Then call thou, and I will answer: or let me speak, and answer thou me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Под условием исполнения своей просьбы Иов готов выступить как в роли обвиняемого ("тогда зови, и я буду отвечать"), так и в роли обвинители ("или буду говорить я, а Ты отвечай мне").
Adam Clarke: Commentary on the Bible - 1831
13:22: Then call thou - Begin thou first to plead, and I will answer for myself; or, I will first state and defend my own case, and then answer thou me.
Albert Barnes: Notes on the Bible - 1834
13:22: Then call thou, and I will answer - Call me to trial; summon me to make my defense. This is language taken from courts of justice, and the idea is, that if God would remove his calamity, and not overawe him, and would then call on him to make a defense, he would be ready to respond to his call. The language means, "be thou plaintiff in the case, and I will enter on my defense." He speaks now to God not as to a judge but as a party, and is disposed to go to trial. See the notes at -35.
Or let me speak, and answer thou me - "Let me be the plaintiff, and commence the cause. In any way, let the cause come to an issue. Let me open the cause, adduce my arguments, and defend my view of the subject; and then do thou respond." The idea is, that Job desired a fair trial. He was willing that God should select his position, and should either open the cause, or respond to it when he had himself opened it. To our view, there is something that is quite irRev_erent in this language, and I know not that it can be entirely vindicated. But perhaps, when the idea of a trial was once suggested, all the rest may be regarded as the mere filling up, or as language fitted to carry out that single idea, and to preserve the concinnity of the poem. Still, to address God in this manner is a wide license even for poetry. There is the language of complaint here; there is an evident feeling that God was not right; there is an undue reliance of Job on his own powers; there is a disposition to blame God which we can by no means approve, and which we are not required to approve. But let us not too harshly blame the patriarch. Let him who has suffered much and long, who feels that he is forsaken by God and by man, who has lost property and friends, and who is suffering under a painful bodily malady, if he has never had any of those feelings, cast the first stone. Let not those blame him who live in affluence and prosperity, and who have yet to endure the first severe trial of life. One of the objects, I suppose, of this poem is, to show human nature as it is; to show how good people often feel under severe trial; and it would not be true to nature if the representation had been that Job was always calm, and that he never cherished an improper feeling or gave vent to an improper thought.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: Job 9:32, Job 38:3, Job 40:4, Job 40:5, Job 42:3-6
Job 13:23
John Gill
13:22 Then call thou, and I will answer,.... Either call him by name in open court, and he would answer to it; or arraign him at the bar, and exhibit charges against him, and he would make answer to them and clear himself; his sense is, that if God would take upon him to be plaintiff, and accuse and charge him with what he had to object to him, then he would be defendant, and plead his own cause, and show that they did not of right belong unto him:
or let me speak, and answer thou me: or he would be plaintiff, and put queries concerning the afflictions he was exercised with, or the severity of them, and the reason of such usage, and God be the defendant, and give him an answer to them, that he might be no longer at a loss as he was for such behaviour towards him: this is very boldly said indeed, and seems to savour of irreverence towards God; and may be one of those speeches for which he was blamed by Elihu, and by the Lord himself; though no doubt he designed not to cast any contempt upon God, nor to behave ill towards him; but in the agonies of his spirit, and under the weight of his affliction, and to show the great sense he had of his innocence, and his assurance of it, he speaks in this manner; not doubting but, let him have what part he would in the debate, whether that of plaintiff or defendant, he should carry the cause, and it would go in his favour; and though he proposes it to God to be at his option to choose which he would take, Job stays not for an answer, but takes upon him to be plaintiff, as in the following words.
John Wesley
13:22 Then - This proposal savoured of self - confidence, and of irreverence towards God; for which, and the like speeches, he is reproved by God, Job 38:2-3, Job 40:2.
Robert Jamieson, A. R. Fausset and David Brown
13:22 call--a challenge to the defendant to answer to the charges.
answer--the defense begun.
speak--as plaintiff.
answer--to the plea of the plaintiff. Expressions from a trial.
13:2313:23: Քանի՛ ինչ են մեղք եւ անօրէնութիւնք իմ. ուսո՛ ինձ՝ քանի՛օն իցէ[9197]. [9197] Բազումք. Եւ անօրէնութիւնք իմ, ուսո՛ ինձ քանիօն իցեն։
23 Որքա՞ն մեղք ունեմ, անօրէնութիւն, հասկացրո՛ւ Դու ինձ՝ որքա՞ն են դրանք:
23 Որչա՞փ են իմ անօրէնութիւններս ու մեղքերս։Իմ յանցանքս ու մեղքս ինծի իմացուր։
Քանի՞ ինչ են մեղք եւ անօրէնութիւնք իմ, ուսո ինձ` [137]քանի՞օն իցեն:

13:23: Քանի՛ ինչ են մեղք եւ անօրէնութիւնք իմ. ուսո՛ ինձ՝ քանի՛օն իցէ[9197].
[9197] Բազումք. Եւ անօրէնութիւնք իմ, ուսո՛ ինձ քանիօն իցեն։
23 Որքա՞ն մեղք ունեմ, անօրէնութիւն, հասկացրո՛ւ Դու ինձ՝ որքա՞ն են դրանք:
23 Որչա՞փ են իմ անօրէնութիւններս ու մեղքերս։Իմ յանցանքս ու մեղքս ինծի իմացուր։
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13:2313:23 Сколько у меня пороков и грехов? покажи мне беззаконие мое и грех мой.
13:23 πόσαι ποσος how much? εἰσὶν ειμι be αἱ ο the ἁμαρτίαι αμαρτια sin; fault μου μου of me; mine καὶ και and; even αἱ ο the ἀνομίαι ανομια lawlessness μου μου of me; mine δίδαξόν διδασκω teach με με me τίνες τις.1 who?; what? εἰσίν ειμι be
13:23 כַּ ka כְּ as מָּ֣ה mmˈā מָה what לִ֭י ˈlî לְ to עֲוֹנֹ֣ות ʕᵃwōnˈôṯ עָוֹן sin וְ wᵊ וְ and חַטָּאֹ֑ות ḥaṭṭāʔˈôṯ חַטָּאת sin פִּֽשְׁעִ֥י pˈišʕˌî פֶּשַׁע rebellion וְ֝ ˈw וְ and חַטָּאתִ֗י ḥaṭṭāṯˈî חַטָּאת sin הֹדִיעֵֽנִי׃ hōḏîʕˈēnî ידע know
13:23. quantas habeo iniquitates et peccata scelera mea et delicta ostende mihiHow many are my iniquities and sins? make me know my crimes and offenses.
23. How many are mine iniquities and sins? make me to know my transgression and my sin.
13:23. How many iniquities and sins do I have? Reveal my crimes and offenses to me.
13:23. How many [are] mine iniquities and sins? make me to know my transgression and my sin.
How many [are] mine iniquities and sins? make me to know my transgression and my sin:

13:23 Сколько у меня пороков и грехов? покажи мне беззаконие мое и грех мой.
13:23
πόσαι ποσος how much?
εἰσὶν ειμι be
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
μου μου of me; mine
καὶ και and; even
αἱ ο the
ἀνομίαι ανομια lawlessness
μου μου of me; mine
δίδαξόν διδασκω teach
με με me
τίνες τις.1 who?; what?
εἰσίν ειμι be
13:23
כַּ ka כְּ as
מָּ֣ה mmˈā מָה what
לִ֭י ˈlî לְ to
עֲוֹנֹ֣ות ʕᵃwōnˈôṯ עָוֹן sin
וְ wᵊ וְ and
חַטָּאֹ֑ות ḥaṭṭāʔˈôṯ חַטָּאת sin
פִּֽשְׁעִ֥י pˈišʕˌî פֶּשַׁע rebellion
וְ֝ ˈw וְ and
חַטָּאתִ֗י ḥaṭṭāṯˈî חַטָּאת sin
הֹדִיעֵֽנִי׃ hōḏîʕˈēnî ידע know
13:23. quantas habeo iniquitates et peccata scelera mea et delicta ostende mihi
How many are my iniquities and sins? make me know my crimes and offenses.
13:23. How many iniquities and sins do I have? Reveal my crimes and offenses to me.
13:23. How many [are] mine iniquities and sins? make me to know my transgression and my sin.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. XIV:13. Данные, на основании которых Иов рассчитывает из оправдание.

23-24. Не считав себя совершенно безгрешным (ст. 26), Иов однако не знает за собою столь великих грехов, которые вызывали бы враждебные отношения к нему Бога, такие тяжкие страдания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 How many are mine iniquities and sins? make me to know my transgression and my sin. 24 Wherefore hidest thou thy face, and holdest me for thine enemy? 25 Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? 26 For thou writest bitter things against me, and makest me to possess the iniquities of my youth. 27 Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. 28 And he, as a rotten thing, consumeth, as a garment that is moth eaten.
Here, I. Job enquires after his sins, and begs to have them discovered to him. He looks up to God, and asks him what was the number of them (How many are my iniquities?) and what were the particulars of them: Make me to know my transgressions, v. 23. His friends were ready enough to tell him how numerous and how heinous they were, ch. xxii. 5. "But, Lord," says he, "let me know them from thee; for thy judgment is according to truth, theirs is not." This may be taken either, 1. As a passionate complaint of hard usage, that he was punished for his faults and yet was not told what his faults were. Or, 2. As a prudent appeal to God from the censures of his friends. He desired that all his sins might be brought to light, as knowing they would then appear not so many, nor so mighty, as his friends suspected him to be guilty of. Or, 3. As a pious request, to the same purport with that which Elihu directed him to, ch. xxxiv. 32. That which I see not, teach thou me. Note, A true penitent is willing to know the worst of himself; and we should all desire to know what our transgressions are, that we may be particular in the confession of them and on our guard against them for the future.
II. He bitterly complains of God's withdrawings from him (v. 24): Wherefore hidest thou thy face? This must be meant of something more than his outward afflictions; for the loss of estate, children, health, might well consist with God's love; when that was all, he blessed the name of the Lord; but his soul was also sorely vexed, and that is it which he here laments. 1. That the favours of the Almighty were suspended. God hid his face as one strange to him, displeased with him, shy and regardless of him. 2. That the terrors of the Almighty were inflicted and impressed upon him. God held him for his enemy, shot his arrows at him (ch. vi. 4), and set him as a mark, ch. vii. 20. Note, The Holy Ghost sometimes denies his favours and discovers his terrors to the best and dearest of his saints and servants in this world. This case occurs, not only in the production, but sometimes in the progress of the divine life. Evidences for heaven are eclipsed, sensible communications interrupted, dread of divine wrath impressed, and the returns of comfort, for the present, despaired of, Ps. lxxvii. 7-9; lxxxviii. 7, 15, 16. These are grievous burdens to a gracious soul, that values God's loving-kindness as better than life, Prov. xviii. 14. A wounded spirit who can bear? Job, by asking here, Why hidest thou thy face? teaches us that, when at any time we are under the sense of God's withdrawings, we are concerned to enquire into the reason of them--what is the sin for which he corrects us and what the good he designs us. Job's sufferings were typical of the sufferings of Christ, from whom not only men hid their faces (Isa. liii. 3), but God hid his, witness the darkness which surrounded him on the cross when he cried out, My God, my God, why hast thou forsaken me? If this were done to these green trees, what shall be done to the dry? They will for ever be forsaken.
III. He humbly pleads with God his own utter inability to stand before him (v. 25): "Wilt thou break a leaf, pursue the dry stubble? Lord, is it for thy honour to trample upon one that is down already, or to crush one that neither has nor pretends to any power to resist thee?" Note, We ought to have such an apprehension of the goodness and compassion of God as to believe that he will not break the bruised reed, Matt. xii. 20.
IV. He sadly complains of God's severe dealings with him. He owns it was for his sins that God thus contended with him, but thinks it hard,
1. That his former sins, long since committed, should now be remembered against him, and he should he reckoned with for the old scores (v. 26): Thou writest bitter things against me. Afflictions are bitter things. Writing them denotes deliberation and determination, written as a warrant for execution; it denotes also the continuance of his affliction, for that which is written remains, and, "Herein thou makest me to possess the iniquities of my youth," that is, "thou punishest me for them, and thereby puttest me in mind of them, and obligest me to renew my repentance for them." Note, (1.) God sometimes writes very bitter things against the best and dearest of his saints and servants, both in outward afflictions and inward disquiet; trouble in body and trouble in mind, that he may humble them, and prove them, and do them good in their latter end. (2.) That the sins of youth are often the smart of age both in respect of sorrow within (Jer. xxxi. 18, 19) and suffering without, ch. xx. 11. Time does not wear out the guilt of sin. (3.) That when God writes bitter things against us his design therein is to make us possess our iniquities, to bring forgotten sins to mind, and so to bring us to remorse for them as to break us off from them. This is all the fruit, to take away our sin.
2. That his present mistakes and miscarriages should be so strictly taken notice of, and so severely animadverted upon (v. 27): "Thou puttest my feet also in the stocks, not only to afflict me and expose me to shame, not only to keep me from escaping the strokes of thy wrath, but that thou mayest critically remark all my motions and look narrowly to all my paths, to correct me for every false step, nay, for but a look awry or a word misapplied; nay, thou settest a print upon the heels of my feet, scorest down every thing I do amiss, to reckon for it; or no sooner have I trodden wrong, though ever so little, than immediately I smart for it; the punishment treads upon the very heels of the sin. Guilt, both of the oldest and of the freshest date, is put together to make up the cause of my calamity." Now, (1.) It was not true that God did thus seek advantages against him. He is not thus extreme to mark what we do amiss; if he were, there were no abiding for us, Ps. cxxx. 3. But he is so far from this that he deals not with us according to the desert, no, not of our manifest sins, which are not found by secret search, Jer. ii.34. This therefore was the language of Job's melancholy; his sober thoughts never represented God thus as a hard Master. (2.) But we should keep such a strict and jealous eye as this upon ourselves and our own steps, both for the discovery of sin past and the prevention of it for the future. It is good for us all to ponder the path of our feet.
V. He finds himself wasting away apace under the heavy hand of God, v. 28. He (that is, man) as a rotten thing, the principle of whose putrefaction is in itself, consumes, even like a moth-eaten garment, which becomes continually worse and worse. Or, He (that is, God) like rottenness, and like a moth, consumes me. Compare this with Hos. v. 12, I will be unto Ephraim as a moth, and to the house of Judah as rottenness; and see Ps. xxxix. 11. Note, Man, at the best, wears fast; but, under God's rebukes especially, he is soon gone. While there is so little soundness in the soul, no marvel there is so little soundness in the flesh, Ps. xxxviii. 3.
Adam Clarke: Commentary on the Bible - 1831
13:23: How many are mine iniquities - Job being permitted to begin first, enters immediately upon the subject; and as it was a fact that he was grievously afflicted, and this his friends asserted was in consequence of grievous iniquities, he first desires to have them specified. What are the specific charges in this indictment? To say I must be a sinner to be thus afflicted, is saying nothing; tell me what are the sins, and show me the proofs.
Albert Barnes: Notes on the Bible - 1834
13:23: How many are mine iniquities and sins? - Job takes the place of the plaintiff or accuser. He opens the cause. He appeals to God to state the catalogue of his crimes, or to bring forward his charges of guilt against him. The meaning, according to Schultens, is, "That catalogue ought to be great which has called down so many and so great calamities upon my head from heaven, when I am conscious to myself of being guilty of no offence." God sorely afflicted him. Job appeals to him to show why it was done, and to make a statement of the number and the magnitude of his offences.
Make me to know - I would know on what account and why I am thus held to be guilty, and; why I am thus punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: many: Job 22:5; Psa 44:20, Psa 44:21
make me: Job 36:8, Job 36:9; Psa 139:23
Job 13:24
Carl Friedrich Keil and Franz Delitzsch
13:23
23 How many are mine iniquities and sins?
Make me to know my transgression and sin! - -
24 Wherefore dost Thou hide Thy face,
And regard me as Thine enemy?
25 Wilt Thou frighten away a leaf driven to and fro,
And pursue the dry stubble?
When עון and חטּאת, פּשׁע and חטּאת, are used in close connection, the latter, which describes sin as failing and error, signifies sins of weakness (infirmities, Schwachheitssnde); whereas עון (prop. distorting or bending) signifies misdeed, and פשׁע (prop. breaking loose, or away from, Arab. fsq) wickedness which designedly estranges itself from God and removes from favour, both therefore malignant sin (Bosheitssnde).
(Note: Comp. the development of the idea of the synonyms for sin in von Hofmann, Schriftbeweis, i. 483ff., at the commencement of the fourth Lehrstck.)
The bold self-confidence which is expressed in the question and challenge of Job 13:23 is, in Job 13:24, changed to grievous astonishment that God does not appear to him, and on the contrary continues to pursue him as an enemy without investigating his cause. Has the Almighty then pleasure in scaring away a leaf that is already blown to and fro? העלה, with He interrog., like החכם, Job 15:2, according to Ges. 100, 4. ערץ used as transitive here, like Ps 10:18, to terrify, scare away affrighted. Does it give Him satisfaction to pursue dried-up stubble? By את (before an indeterminate noun, according to Ges. 117, 2) he points δεικτικῶς to himself: he, the powerless one, completely deprived of strength by sickness and pain, is as dried-up stubble; nevertheless God is after him, as though He would get rid of every trace of a dangerous enemy by summoning His utmost strength against him.
Geneva 1599
13:23 How many [are] (l) mine iniquities and sins? make me to know my transgression and my sin.
(l) His pangs move him to reason with God, not denying that he had sinned: but he desired to understand what his great sins were that he deserved such rigor, in which he sinned by demanding a reason from God why he punished him.
John Gill
13:23 How many are mine iniquities and sins? Whether of ignorance or presumption, through mistake or wilfulness, voluntary or involuntary, sins of omission or commission, secret or open, or of heart, lip, or life; for by this heap of words he uses in this and the next clause he means all sorts of sins, be they what they would; he desires to know what they were, both with respect to quality and quantity, how great (i) they were, what heinous and capital crimes he had been guilty of, that such sore afflictions were laid upon him; and how many they were, as they were suggested to be by his friends, and who indeed call them infinite, Job 22:5; and as they might seem to be from the many afflictions endured by him, which were supposed to be for sins; though, as Schultens observes, such an interrogation as the force of a diminution and negation, as that of the Psalmist; "how many are the days of thy servant?" Ps 119:84; that is, how few are they? or rather none at all; namely, of light and joy, of pleasure and comfort; so Job represents by this his sins to be but few (k) in comparison of what his friends surmised, or might be concluded from his afflictions; and indeed none at all of a capital nature, and such as were of a deep die, atrocious and enormous crimes; only such as were common to good men, who all have their frailties, infirmities, and imperfections, there being not a just man that does good and sins not: Job did not pretend to be without sin, but he was not sensible of any notorious sin he could be charged with, nor was he conscious of allowing himself in any known sin, or of living and walking therein, which is inconsistent with the grace of God; moreover, as he knew his interest in his living Redeemer and surety, to whom, and not to himself, his sins and transgressions were imputed; he might ask, "how many iniquities and sins are to me" (l)? as the words may be literally rendered; that is, which are to be reckoned to me, to be placed to my account? none at all; see 2Cor 5:19;
make me to know my transgression and my sin; not that he was ignorant of sin, of the nature and demerit of it, as unregenerate men are, who know not the plague of their own hearts, indwelling sin, internal lusts, nor the exceeding sinfulness of sinful actions, nor the effect and consequences of sin, pollution, guilt, the wrath of God, the curse of the law, and eternal death; at least do not know it as to be affected with a sense of it, to have a godly sorrow for it, repent of it, confess it, and forsake it; such knowledge as this is from the spirit of God, and which Job had; but his meaning is, that if he could not be charged with many sins, as might seem to be the case, yet if there was but one that could be produced, and was the reason of his being afflicted after this manner, he desires to know what that was, that he might, upon conviction of it, acknowledge it, repent of it, relinquish it, and guard against it; he desires to have a copy of his indictment, that he might know what he stood charged with, for what he was arraigned, condemned, and punished, as it was thought he was; this he judged a reasonable request, and necessary to be granted, that he might answer for himself.
(i) "vox pertinet ad mulitudinem et magnitudinem", Pineda. (k) So Ben Melech interprets these words. (l) "sunt mihi", Beza, Schmidt, Michaelis.
John Wesley
13:23 My sin - That I am a sinner, I confess; but not that I am guilty of such crimes as my friends suppose, if it be so, do thou, O Lord, discover it.
Robert Jamieson, A. R. Fausset and David Brown
13:23 The catalogue of my sins ought to be great, to judge from the severity with which God ever anew crushes one already bowed down. Would that He would reckon them up! He then would see how much my calamities outnumber them.
sin?--singular, "I am unconscious of a single particular sin, much less many" [UMBREIT].
13:2413:24: ընդէ՞ր թաքուցանես յինէն։ Համարիցիս զիս քեզ ոսոխ[9198]. [9198] Ոսկան յաւելու. Ընդէ՞ր զերեսս քո թագուցանես յի՛՛։
24 Ինչո՞ւ ես պահում դրանք ինձանից: Ինձ Քեզ թշնամի՞ ես հաշւում արդեօք,
24 Ինչո՞ւ համար երեսդ կը պահես Ու զիս քեզի թշնամի կը սեպես։
Ընդէ՞ր թաքուցանես [138]յինէն, համարիցիս զիս քեզ ոսոխ:

13:24: ընդէ՞ր թաքուցանես յինէն։ Համարիցիս զիս քեզ ոսոխ[9198].
[9198] Ոսկան յաւելու. Ընդէ՞ր զերեսս քո թագուցանես յի՛՛։
24 Ինչո՞ւ ես պահում դրանք ինձանից: Ինձ Քեզ թշնամի՞ ես հաշւում արդեօք,
24 Ինչո՞ւ համար երեսդ կը պահես Ու զիս քեզի թշնամի կը սեպես։
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13:2413:24 Для чего скрываешь лице Твое и считаешь меня врагом Тебе?
13:24 διὰ δια through; because of τί τις.1 who?; what? ἀπ᾿ απο from; away ἐμοῦ εμου my κρύπτῃ κρυπτω hide ἥγησαι ηγεομαι lead; consider δέ δε though; while με με me ὑπεναντίον υπεναντιος contrary σοι σοι you
13:24 לָֽמָּה־ lˈāmmā- לָמָה why פָנֶ֥יךָ fānˌeʸḵā פָּנֶה face תַסְתִּ֑יר ṯastˈîr סתר hide וְ wᵊ וְ and תַחְשְׁבֵ֖נִי ṯaḥšᵊvˌēnî חשׁב account לְ lᵊ לְ to אֹויֵ֣ב ʔôyˈēv איב be hostile לָֽךְ׃ lˈāḵ לְ to
13:24. cur faciem tuam abscondis et arbitraris me inimicum tuumWhy hidest thou thy face, and thinkest me thy enemy?
24. Wherefore hidest thou thy face, and holdest me for thine enemy?
13:24. Why do you conceal your face and consider me to be your enemy?
13:24. Wherefore hidest thou thy face, and holdest me for thine enemy?
Wherefore hidest thou thy face, and holdest me for thine enemy:

13:24 Для чего скрываешь лице Твое и считаешь меня врагом Тебе?
13:24
διὰ δια through; because of
τί τις.1 who?; what?
ἀπ᾿ απο from; away
ἐμοῦ εμου my
κρύπτῃ κρυπτω hide
ἥγησαι ηγεομαι lead; consider
δέ δε though; while
με με me
ὑπεναντίον υπεναντιος contrary
σοι σοι you
13:24
לָֽמָּה־ lˈāmmā- לָמָה why
פָנֶ֥יךָ fānˌeʸḵā פָּנֶה face
תַסְתִּ֑יר ṯastˈîr סתר hide
וְ wᵊ וְ and
תַחְשְׁבֵ֖נִי ṯaḥšᵊvˌēnî חשׁב account
לְ lᵊ לְ to
אֹויֵ֣ב ʔôyˈēv איב be hostile
לָֽךְ׃ lˈāḵ לְ to
13:24. cur faciem tuam abscondis et arbitraris me inimicum tuum
Why hidest thou thy face, and thinkest me thy enemy?
13:24. Why do you conceal your face and consider me to be your enemy?
13:24. Wherefore hidest thou thy face, and holdest me for thine enemy?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:24: Wherefore hidest thou thy face - Why is it that I no longer enjoy thy approbation?
Holdest me for thine enemy? - Treatest me as if I were the vilest of sinners?
Albert Barnes: Notes on the Bible - 1834
13:24: Wherefore hidest thou thy face - To hide the face, or to turn it away, is expressive of disapprobation. We turn away the face when we are offended with anyone. See the notes at Isa 1:15.
And holdest me for thine enemy - Regardest and treatest me as an enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: hidest thou: Job 10:2, Job 29:2, Job 29:3; Deu 32:20; Psa 10:1, Psa 13:1, Psa 44:24, Psa 77:6-9, Psa 88:14; Isa 8:17
holdest me: Job 16:9, Job 19:11, Job 30:21, Job 31:35, Job 33:10; Sa1 28:16; Lam 2:5; Th2 3:15
Job 13:25
John Gill
13:24 Wherefore hidest thou thy face,.... Not from his cry, because of his sore and grievous afflictions, as Bar Tzemach; nor from helping and saving him from his troubles, as Sephorno; nor from looking on his right ways, as Jarchi; but from his person, withdrawing the manifestation of his face and favour; withholding the discoveries of his love; and denying him the light of his countenance, and sensible communion with him, and enjoyment of him, he had been indulged with; Job formerly had seen the face of God, enjoyed his presence, and walked in fellowship with him; but now he had withdrawn himself from him, and he knew not where to find him; see Job 23:2; a greater blessing cannot be had than the gracious presence of God; nothing gives more pleasure when enjoyed, and nothing more grievous to good men when it is withheld; oftentimes sin is the cause of it, but not always, as in this instance of Job; the end of the Lord in all his afflictions, both inward and outward, was to try his patience, his integrity, and faithfulness; but as Job was for the present ignorant of it, he desires to know the reason of this the Lord's behaviour towards him; as it is what all good men should do in the like circumstances, nothing being more afflicting and distressing to them, and even intolerable; see Ps 10:11; some think here is an allusion to the behaviour of judges towards such as were condemned by them, they were prejudiced against, and would neither hear nor see them; or to a rite and custom in former times, as Pineda observes, when judges, at the time of pronouncing sentence on a malefactor, used to draw a curtain between them; or to the covering of the face of the criminal, see Job 9:24;
and holdest me for thine enemy? Job had been an enemy to God, as all men are in a state of nature, yea, enmity itself, as is shown by their wicked works; but he was now reconciled unto God, the enmity of his heart was slain, and he had laid down his weapons of rebellion, and ceased committing hostilities against God, and was become subject to him and to his law, through the power of efficacious grace; a principle of love, which is the fruit of the spirit in regeneration, was implanted in him; and he was a true and sincere lover of God, one that feared him, and trusted in him; whose faith worked by love, and so appeared to be of the right kind; and therefore, since he was conscious to himself that he loved God with all his heart, loved his word, his ways, and worship, his people and all that belonged to him, it was cutting and grievous to him to be thought and accounted, or deal with, as an enemy to him; for so he interpreted his conduct towards him; as he afflicted him, he took it to be in anger and fury, and hot displeasure; and as he hid his face from him, he supposed it was in great wrath, viewing him in this light as his enemy.
Robert Jamieson, A. R. Fausset and David Brown
13:24 hidest . . . face--a figure from the gloomy impression caused by the sudden clouding over of the sun.
enemy--God treated Job as an enemy who must be robbed of power by ceaseless sufferings (Job 7:17, Job 7:21).
13:2513:25: կամ թէ ՚ի հողմաշարժ տերեւո՞յ երկնչիցիս, կամ իբրեւ հողմավար խոտո՞յ կայցես ինձ հակառակ։
25 թէ՞ քամուց շարժուող տերեւից ես Դու վախենում այդպէս, կամ թէ հակառա՞կ ես կանգնում Դու ինձ՝ հողմավար խոտիս:
25 Հովէն քշուած տերեւի՞ մը դէմ ահաւոր պիտի ըլլաս, Կամ թէ չոր մղե՞ղ մը պիտի հալածես
[139]կամ թէ ի հողմաշարժ տերեւո՞յ երկնչիցիս, կամ իբրեւ հողմավար խոտո՞յ կայցես ինձ հակառակ:

13:25: կամ թէ ՚ի հողմաշարժ տերեւո՞յ երկնչիցիս, կամ իբրեւ հողմավար խոտո՞յ կայցես ինձ հակառակ։
25 թէ՞ քամուց շարժուող տերեւից ես Դու վախենում այդպէս, կամ թէ հակառա՞կ ես կանգնում Դու ինձ՝ հողմավար խոտիս:
25 Հովէն քշուած տերեւի՞ մը դէմ ահաւոր պիտի ըլլաս, Կամ թէ չոր մղե՞ղ մը պիտի հալածես
zohrab-1805▾ eastern-1994▾ western am▾
13:2513:25 Не сорванный ли листок Ты сокрушаешь и не сухую ли соломинку преследуешь?
13:25 ἦ η.1 surely ὡς ως.1 as; how φύλλον φυλλον leaf κινούμενον κινεω stir; shake ὑπὸ υπο under; by ἀνέμου ανεμος gale εὐλαβηθήσῃ ευλαβεομαι conscientious ἢ η or; than ὡς ως.1 as; how χόρτῳ χορτος grass; plant φερομένῳ φερω carry; bring ὑπὸ υπο under; by πνεύματος πνευμα spirit; wind ἀντίκεισαί αντικειμαι oppose μοι μοι me
13:25 הֶ he הֲ [interrogative] עָלֶ֣ה ʕālˈeh עָלֶה leafage נִדָּ֣ף niddˈāf נדף scatter תַּעֲרֹ֑וץ taʕᵃrˈôṣ ערץ tremble וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] קַ֖שׁ qˌaš קַשׁ stubble יָבֵ֣שׁ yāvˈēš יָבֵשׁ dry תִּרְדֹּֽף׃ tirdˈōf רדף pursue
13:25. contra folium quod vento rapitur ostendis potentiam tuam et stipulam siccam persequerisAgainst a leaf, that is carried away with the wind, thou shewest thy power, and thou pursuest a dry straw.
25. Wilt thou harass a driven leaf? and wilt thou pursue the dry stubble?
13:25. Against a leaf, which is carried away by the wind, you reveal your power, and you pursue dry straw.
13:25. Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?
Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble:

13:25 Не сорванный ли листок Ты сокрушаешь и не сухую ли соломинку преследуешь?
13:25
η.1 surely
ὡς ως.1 as; how
φύλλον φυλλον leaf
κινούμενον κινεω stir; shake
ὑπὸ υπο under; by
ἀνέμου ανεμος gale
εὐλαβηθήσῃ ευλαβεομαι conscientious
η or; than
ὡς ως.1 as; how
χόρτῳ χορτος grass; plant
φερομένῳ φερω carry; bring
ὑπὸ υπο under; by
πνεύματος πνευμα spirit; wind
ἀντίκεισαί αντικειμαι oppose
μοι μοι me
13:25
הֶ he הֲ [interrogative]
עָלֶ֣ה ʕālˈeh עָלֶה leafage
נִדָּ֣ף niddˈāf נדף scatter
תַּעֲרֹ֑וץ taʕᵃrˈôṣ ערץ tremble
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
קַ֖שׁ qˌaš קַשׁ stubble
יָבֵ֣שׁ yāvˈēš יָבֵשׁ dry
תִּרְדֹּֽף׃ tirdˈōf רדף pursue
13:25. contra folium quod vento rapitur ostendis potentiam tuam et stipulam siccam persequeris
Against a leaf, that is carried away with the wind, thou shewest thy power, and thou pursuest a dry straw.
13:25. Against a leaf, which is carried away by the wind, you reveal your power, and you pursue dry straw.
13:25. Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-28. Бог поступает с Иовом как строгий, безжалостный судья. Не объявляя Иову его вины, Он прямо выносит ему тяжкий судебный приговор ("пишешь ... горькое" ср. X:1; Ос VIII:12); не совершившему в последние годы каких-либо значительных проступков вменяет в вину грех юности, т. е. легкомыслия (ст. 26; ср. Пс XXIV:7), не дает двинуться с места без боли ("ставишь в колоду ноги мои", - ст. 27) тому, чье тело изъедено болезнью, готово распасться (28: ст. ).
Adam Clarke: Commentary on the Bible - 1831
13:25: Wilt thou break a leaf - Is it becoming thy dignity to concern thyself with a creature so contemptible?
Albert Barnes: Notes on the Bible - 1834
13:25: Wilt thou break a leaf driven to and fro? - Job here means to say that the treatment of God in regard to him was like treading down a leaf that was driven about by the wind - an insigni ficant, unsettled, and worthless thing. "Wouldst thou show thy power against such an object?" - The sense is, that it was not worthy of God thus to pursue one so unimportant, and so incapable of offering any resistance.
And wilt thou pursue the dry stubble? - Is it worthy of God thus to contend with the driven straw and stubble of the field? To such a leaf, and to such stubble, he compares himself; and he asks whether God could be employed in a work such as that would be, of pursuing such a flying leaf or driven stubble with a desire to overtake it, and wreak his vengeance on it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:25: break: Job 14:3; Sa1 24:14; Isa 17:13; Mat 12:20
Job 13:26
John Gill
13:25 Wilt thou break a leaf driven to and fro?.... A leaf that falls from a tree in autumn, and withers and is rolled up, and driven about by the wind, which it cannot resist, to which Job here compares himself; but it is not to be understood of him with respect to his spiritual estate; for being a good man, and one that trusted in the Lord, and made him his hope, he was, as every good man is, like to a tree planted by rivers of water, whose leaf withers not, but is always green, and does not fall off, as is the case of carnal professors, who are compared to trees in autumn, which cast their leaves and rotten fruit; see Ps 1:3; but in respect to his outward estate, his frailty, weakness, and feebleness, especially as now under the afflicting hand of God; see Is 64:6; so John the Baptist, on account of his being a frail mortal man, a weak feeble creature, compares himself to a reed shaken with the wind, Mt 11:7; now to break such an one was to add affliction to affliction, and which could not well be borne; and the like is signified by the next clause,
and wilt thou pursue the dry stubble? which cannot stand before the wind, or the force of devouring fire; this also respects not Job in his spiritual estate, with regard to which he was not like to dry stubble or chaff, to which wicked men are compared, Ps 1:4; but to standing corn and wheat in the full ear; and not only to green grass, which is flourishing, but to palm trees, and cedar trees of the Lord, which are full of sap, to which good men are like; but he describes him in his weak and afflicted state, tossed to and fro like dry stubble; and no more able to contend and grapple with an incensed God than dry stubble can withstand devouring flames; this he says, partly to suggest that it was below the Divine Being to set his strength against his weakness; as David said to Saul, "after whom is the king of Israel come out? after a dead dog, after a flea?" 1Kings 24:14; which words Bar Tzemach compares with these; and partly to move the divine pity and commiseration towards him, who uses not to "break the bruised reed, nor quench the smoking flax", Is 42:3.
John Wesley
13:25 Leaf - One that can no more resist thy power, than a leaf, or a little dry straw can resist the wind or fire.
Robert Jamieson, A. R. Fausset and David Brown
13:25 (Lev 26:36; Ps 1:4). Job compares himself to a leaf already fallen, which the storm still chases hither and thither.
break--literally, "shake with (Thy) terrors." Jesus Christ does not "break the bruised reed" (Is 42:3, Is 27:8).
13:2613:26: Զի գրեցեր զինէն չարիս, եւ արկեր զինեւ զմեղս մանկութեան։
26 Իմ դէմ չար վճիռներ գրեցիր ու վրաս գցեցիր ջահելի մեղքերս:
26 Դառնութեան վճիռ կու տաս* ինծի Ու իմ երիտասարդութեանս անօրէնութիւնները ինծի ժառանգ կու տաս
Զի գրեցեր զինէն չարիս, եւ արկեր զինեւ զմեղս մանկութեան:

13:26: Զի գրեցեր զինէն չարիս, եւ արկեր զինեւ զմեղս մանկութեան։
26 Իմ դէմ չար վճիռներ գրեցիր ու վրաս գցեցիր ջահելի մեղքերս:
26 Դառնութեան վճիռ կու տաս* ինծի Ու իմ երիտասարդութեանս անօրէնութիւնները ինծի ժառանգ կու տաս
zohrab-1805▾ eastern-1994▾ western am▾
13:2613:26 Ибо Ты пишешь на меня горькое и вменяешь мне грехи юности моей,
13:26 ὅτι οτι since; that κατέγραψας καταγραφω inscribe κατ᾿ κατα down; by ἐμοῦ εμου my κακά κακος bad; ugly περιέθηκας περιτιθημι put around / on δέ δε though; while μοι μοι me νεότητος νεοτης youth ἁμαρτίας αμαρτια sin; fault
13:26 כִּֽי־ kˈî- כִּי that תִכְתֹּ֣ב ṯiḵtˈōv כתב write עָלַ֣י ʕālˈay עַל upon מְרֹרֹ֑ות mᵊrōrˈôṯ מָרֹר bitter וְ֝ ˈw וְ and תֹורִישֵׁ֗נִי ṯôrîšˈēnî ירשׁ trample down עֲוֹנֹ֥ות ʕᵃwōnˌôṯ עָוֹן sin נְעוּרָֽי׃ nᵊʕûrˈāy נְעוּרִים youth
13:26. scribis enim contra me amaritudines et consumere me vis peccatis adulescentiae meaeFor thou writest bitter things against me, and wilt consume me for the sins of my youth.
26. For thou writest bitter things against me, and makest me to inherit the iniquities of my youth:
13:26. For you write bitter things against me, and you want to consume me for the sins of my youth.
13:26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth.
For thou writest bitter things against me, and makest me to possess the iniquities of my youth:

13:26 Ибо Ты пишешь на меня горькое и вменяешь мне грехи юности моей,
13:26
ὅτι οτι since; that
κατέγραψας καταγραφω inscribe
κατ᾿ κατα down; by
ἐμοῦ εμου my
κακά κακος bad; ugly
περιέθηκας περιτιθημι put around / on
δέ δε though; while
μοι μοι me
νεότητος νεοτης youth
ἁμαρτίας αμαρτια sin; fault
13:26
כִּֽי־ kˈî- כִּי that
תִכְתֹּ֣ב ṯiḵtˈōv כתב write
עָלַ֣י ʕālˈay עַל upon
מְרֹרֹ֑ות mᵊrōrˈôṯ מָרֹר bitter
וְ֝ ˈw וְ and
תֹורִישֵׁ֗נִי ṯôrîšˈēnî ירשׁ trample down
עֲוֹנֹ֥ות ʕᵃwōnˌôṯ עָוֹן sin
נְעוּרָֽי׃ nᵊʕûrˈāy נְעוּרִים youth
13:26. scribis enim contra me amaritudines et consumere me vis peccatis adulescentiae meae
For thou writest bitter things against me, and wilt consume me for the sins of my youth.
13:26. For you write bitter things against me, and you want to consume me for the sins of my youth.
13:26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:26: Thou writest bitter things against me - The indictment is filled with bitter or grievous charges, which, if proved, would bring me to bitter punishment.
The iniquities of my youth - The Levities and indiscretions of my youth I acknowledge; but is this a ground on which to form charges against a man the integrity of whose life is unimpeachable?
Albert Barnes: Notes on the Bible - 1834
13:26: For thou writest bitter things against me - Charges or accusations of severity. We use the word "bitter" now in a somewhat similar sense. We speak of bitter sorrow, bitter cold, etc. The language here is all taken from courts of justice, and Job is carrying cut the train of thought on which he had entered in regard to a trial before God. He says that the accusations which God had brought against him were of a bitter and severe character; charging him with aggravated offences, and recalling the sins of his youth, and holding him responsible for them. Rosenmuller remarks that the word "write" here is a judicial term, referring to the custom of writing the sentence of a person condemned (as in Psa 149:9; Jer 22:30); that is, decreeing the punishment. So the Greeks used the expression γράφεσθαι δίκην graphesthai dikē n, meaning to declare a judicial sentence. So the Arabs use the word "kitab," writing, to denote a judicial sentence.
And makest me to possess - Hebrew Causest me to inherit - ותורישׁני vetô rı̂ yshē nı̂ y. He was heir to them; or they were now his as a possession or an inheritance. The Vulgate renders it, consumere me vis, etc. "thou wishest to consume me with the sins of my youth." The Septuagint, "and thou dost charge against me" - περιέφηκας perithē kas.
The iniquities of my youth - The offences which I committed when young. He complains now that God recalled all those offences; that he went into days that were past, and raked up what Job had forgotten; that, not satisfied with charging on him what he had done as a man, he went back and collected all that could be found in the days when he was under the influence of youthful passions, and when, like other young men, he might have gone astray. But why should he not do it? What impropriety could there be in God in thus recalling the memory of long-forgotten sins, and causing the results to meet him now that he was a man? We may remark here,
(1) That this is often done. The sins and follies of youth seem often to be passed over or to be unnoticed by God. Long intervals of time or long tracts of land or ocean may intervene between the time when sin was committed in youth, and when it shall be punished in age. The man may himself have forgotten it, and after a youth of dissipation and folly he may perhaps have a life of prosperity for many years. But those sins are not forgotten by God. Far on in life the results of early dissipation, licentiousness, folly, will meet the offender, and overwhelm him in disgrace or calamity.
(2) God has power to recall all the offences of early life. He has access to the soul. He knows all its secret springs. With infinite ease he can reach the memory of a long-forgotten deed of guilt; and he can overwhelm the mind with the recollection of crimes that have not been thought of for years. He can fix the attention with painful intensity on some slight deed of past criminality; or he can recall forgotten sins in groups; or he can make the remembrance of one sin suggest a host of others. No man who has passed a guilty youth can be certain that his mind will not be overwhelmed with painful recollections, and however calm and secure he may now be, he may in a moment be harassed with the consciousness of deep criminality, and with most gloomy apprehensions of the wrath to come.
(3) A young man should be pure. He has otherwise no security of respectability in future life, or of pleasant recollections of the past, should he reach old age. He who spends his early days in dissipation must expect to reap the fruits of it in future years. Those sins will meet him in his way, and most probably at an unexpected moment, and in an unexpected place. If he ever becomes a good man, he will have many an hour of bitter and painful regret at the follies of his early life; if he does not, he will meet the accumulated results of his sin on the bed of death and in hell. Somewhere, and somehow, every instance of folly is to be remembered hereafter, and will be remembered with sighs and tears.
(4) God rules among people, There is a moral government on the earth. Of this there is no more certain proof than in this fact. The power of summoning up past sins to the recollection; of recalling those that have been forgotten by the offender himself, and of placing them in black array before the guilty man; and of causing them to seize with a giant's grasp upon the soul, is a power such as God alone can wield, and shows at once that there is a God, and that he rules in the hearts of people. And
(5) If God holds this power now, he will hold it in the world to come. The forgotten sins of youth, and the sins of age, will be remembered then. The sinner walks over a volcano. It may be now calm and still. Its base may be crowned with verdure, its sides with orchards and vineyards; and far up its heights the tall tree may wave, and on its summit the snow may lie undisturbed. But at any moment that mountain may heave, and the burning torrent spread desolation every where. So with the sinner. He knows not how soon the day of vengeance may come; how soon he may be made to inherit the sins of his youth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:26: writest: Job 3:20; Rut 1:20; Psa. 88:3-18
makest: Job 20:11; Psa 25:7; Pro 5:11-13; Jer 31:19; Joh 5:5, Joh 5:14
Job 13:27
Carl Friedrich Keil and Franz Delitzsch
13:26
26 For Thou decreest bitter things against me,
And causest me to possess the iniquities of my youth,
27 And puttest my feet in the stocks,
And observest all my ways.
Thou makest for thyself a circle round the soles of my feet,
28 Round one who moulders away as worm-eaten,
As a garment that the moth gnaweth.
He is conscious of having often prayed: "Remember not the sins of my youth, and my transgressions: according to Thy mercy remember Thou me," Ps 25:7; and still he can only regard his affliction as the inheritance (i.e., entailed upon him by sins not repented of) of the sins of his youth, since he has no sins of his mature years that would incur wrath, to reproach himself with. He does not know how to reconcile with the justice of God the fact that He again records against him sins, the forgiveness of which he implores soon after their commission, and decrees (כּתב, as Ps 149:9, and as used elsewhere in the book of Job with reference to the recording of judgment) for him on account of them such bitter punishment (מררות, amara, bitter calamities; comp. Deut 32:32, "bitter" grapes). And the two could not indeed be harmonized, if it really were thus. So long as a man remains an object of the divine mercy, his sins that have been once forgiven are no more the object of divine judgment. But Job can understand his affliction only as an additional punishment. The conflict of temptation through which he is passing has made God's loving-kindness obscure to him. He appears to himself to be like a prisoner whose feet are forced into the holes of a סד, i.e., the block or log of wood in which the feet of a criminal are fastened, and which he must shuffle about with him when he moves; perhaps connected with Arab. sadda, occludere, opplere (foramen), elsewhere מהפּכת (from the forcible twisting or fastening), Chald. סדיא, סדנא, Syr. sado, by which Acts 16:24, ξύλον = ποδοκάκη, is rendered; Lat. cippus (which Ralbag compares), codex (in Plautus an instrument of punishment for slaves), or also nervus. The verb תּשׂם which belongs to it, and is found also in Job 33:11 in the same connection, is of the jussive form, but is neither jussive nor optative in meaning, as also the future with shortened vowel (e.g., Job 27:22; Job 40:19) or apocopated (Job 18:12; Job 23:9, Job 23:11) is used elsewhere from the preference of poetry for a short pregnant form. He seems to himself like a criminal whose steps are closely watched (שׁמר, as Job 10:14), in order that he may not have the undeserved enjoyment of freedom, and may not avoid the execution for which he is reserved by effecting an escape by flight. Instead of ארחתי, the reading adopted by Ben-Ascher, Ben-Naphtali writes ארחתי, with Cholem in the first syllable; both modes of punctuation change without any fixed law also in other respects in the inflexion of ארח, as of ארחה, a caravan, the construct is both ארחות, Job 6:19, and ארחות. It is scarcely necessary to remark that the verbs in Job 13:27 are addressed to God, and are not intended as the third pers. fem. in reference to the stocks (Ralbag). The roots of the feet are undoubtedly their undermost parts, therefore the soles. But what is the meaning of תּתחקּה? The Vulg., Syr., and Parchon explain: Thou fixest thine attention upon ... , but certainly according to mere conjecture; Ewald, by the help of the Arabic tahhakkaka ala: Thou securest thyself ... , but there is not the least necessity to depart from the ordinary use of the word, as those also do who explain: Thou makest a law or boundary (Aben-Ezra, Ges., Hahn, Schlottm.). The verb חקה is the usual word (certainly cognate and interchangeable with חקק) for carved-out work (intaglio), and perhaps with colour rubbed in, or filled up with metal (vid., Job 19:23, comp. Ezek 23:14); it signifies to hew into, to carve, to dig a trench. Stickel is in some measure true to this meaning when he explains: Thou scratchest, pressest (producing blood); by which rendering, however, the Hithpa. is not duly recognised. Raschi is better, tu t'affiches, according to which Mercerus: velut affixus vestigiis pedum meorum adhaeres, ne qu elabi possim aut effugere. But a closer connection with the ordinary use of the word is possible. Accordingly Rosenm., Umbreit, and others render: Thou markest a line round my feet (drawest a circle round); Hirz., however, in the strictest sense of the Hithpa.: Thou diggest thyself in (layest thyself as a circular line about my feet). But the Hithpa. does not necessarily mean se insculpere, but, as התפשׁט sibi exuere, התפתח sibi solvere, התחנן sibi propitium facere, it may also mean sibi insculpere, which does not give so strange a representation: Thou makest to thyself furrows (or also: lines) round the soles of my feet, so that they cannot move beyond the narrow boundaries marked out by thee. With והוּא, Job 13:28, a circumstantial clause begins: While he whom Thou thus fastenest in as a criminal, etc. Observe the fine rhythmical accentuation achālo ‛asch. Since God whom he calls upon does not appear, Job's defiance is changed to timidity. The elegiac tone, into which his bold tone has passed, is continued in Job 14.
Geneva 1599
13:26 For thou writest bitter things against me, and makest me to possess (m) the iniquities of my youth.
(m) You punish me now for the sins that I committed in my youth.
John Gill
13:26 For thou writest bitter things against me,.... Meaning not sins and rebellions, taken notice of by him, when his good deeds were omitted, as Jarchi; sin is indeed an evil and a bitter thing in its own nature, being exceeding sinful and abominable, and its effects and consequences; being what provokes God to anger most bitterly, and makes bitter work for repentance; as it did in Peter, who, when made sensible of it, wept bitterly, Mt 26:75; sooner or later, sin, though it is a sweet morsel rolled about in the mouth for a while, yet in the issue proves the gall of asps within, Job 20:14, bitter and distressing; and this God also puts down in the book of his remembrance, yea, writes it as with a pen of iron, and with the point of a diamond, Jer 17:1; but that cannot be meant here, since Job was inquiring after his sins, asking what and how many they were, and would not allow of any being committed by him that were heinous and notorious; wherefore afflictions are rather here intended, which are bitter and grievous, and not joyous, and especially such as Job was afflicted with; see Ruth 1:20; and these were written by the Lord in the book of his eternal purposes and decrees, and were the things he performed, which were appointed for Job, as he full well knew, and as all the afflictions of God's people are; and besides they were written in a judiciary way, and so against him; they were, as he apprehended, the sentence of a judge written down, and read, and pronounced, and according to it inflicted, and that with great deliberation as things are written, and in order to continue, as what is written does; and so denotes that a severe decree was gone forth against him, with design, and was and would be continued:
and makest me to possess the iniquities of my youth; which had been committed through weakness and ignorance; and which, it might have been thought, would not have been taken notice of and animadverted on; or rather which Job concluded had been forgiven and forgotten, according to the tenor of the covenant of grace, and would never have been brought into account any more; and yet these were not only remembered by the Lord, at least seemingly, by the afflictions that were endured; but they were by him brought to Job's remembrance, and the guilt of them charged upon him, and stared him in the face, and loaded his conscience, and filled him with reproach, and shame, as Ephraim, Jer 31:19; and which is deprecated by the Psalmist, Ps 25:7; and what aggravated this case and made it the more distressing was, that in Job's apprehension it was to continue with him as an inheritance, as the word (m) signifies, which abides with men in their families for ever; and some respect may be had to the corruption of nature, which is hereditary, and remains with men from their youth upwards.
(m) "haereditare me facis", Beza, Schmidt, Michaelis; so Junius and Tremellius, Piscator, Cocceius, Schultens; so the Targum and Ben Melech.
John Wesley
13:26 Writest - Thou appointest or inflictest. A metaphor from princes or judges, who anciently used to write their sentences.
Robert Jamieson, A. R. Fausset and David Brown
13:26 writest--a judicial phrase, to note down the determined punishment. The sentence of the condemned used to be written down (Is 10:1; Jer 22:30; Ps 149:9) [UMBREIT].
bitter things--bitter punishments.
makest me to possess--or "inherit." In old age he receives possession of the inheritance of sin thoughtlessly acquired in youth. "To inherit sins" is to inherit the punishments inseparably connected with them in Hebrew ideas (Ps 25:7).
13:2713:27: Եդիր զմիտս իմ ՚ի պաշարման. պահեցեր զամենայն զգործս իմ. եւ յարմա՛տս ոտից իմոց հասեր[9199]. [9199] Ոմանք. Եդիր զոտս, կամ՝ զոտն իմ ՚ի պաշարման. պաշարեցեր զամենայն զգոր՛՛։
27 Ոտքերս դրեցիր կոճղի մէջ, խուզարկու դարձար իմ գործերին, քննեցիր նոյնիսկ ոտնահետքերս,
27 Ոտքերս կոճղի մէջ կը դնես ու բոլոր ճամբաներս կը զննես Եւ իմ ոտքերուս քայլերուն սահման կը դնես։
Եդիր [140]զոտն իմ ի պաշարման, պահեցեր զամենայն զգործս իմ``, եւ յարմատս ոտից իմոց հասեր:

13:27: Եդիր զմիտս իմ ՚ի պաշարման. պահեցեր զամենայն զգործս իմ. եւ յարմա՛տս ոտից իմոց հասեր[9199].
[9199] Ոմանք. Եդիր զոտս, կամ՝ զոտն իմ ՚ի պաշարման. պաշարեցեր զամենայն զգոր՛՛։
27 Ոտքերս դրեցիր կոճղի մէջ, խուզարկու դարձար իմ գործերին, քննեցիր նոյնիսկ ոտնահետքերս,
27 Ոտքերս կոճղի մէջ կը դնես ու բոլոր ճամբաներս կը զննես Եւ իմ ոտքերուս քայլերուն սահման կը դնես։
zohrab-1805▾ eastern-1994▾ western am▾
13:2713:27 и ставишь в колоду ноги мои и подстерегаешь все стези мои, гонишься по следам ног моих.
13:27 ἔθου τιθημι put; make δέ δε though; while μου μου of me; mine τὸν ο the πόδα πους foot; pace ἐν εν in κωλύματι κωλυμα guard; keep δέ δε though; while μου μου of me; mine πάντα πας all; every τὰ ο the ἔργα εργον work εἰς εις into; for δὲ δε though; while ῥίζας ριζα root τῶν ο the ποδῶν πους foot; pace μου μου of me; mine ἀφίκου αφικνεομαι reach
13:27 וְ wᵊ וְ and תָ֘שֵׂ֤ם ṯˈāśˈēm סמם apply paste בַּ ba בְּ in † הַ the סַּ֨ד׀ ssˌaḏ סַד stock רַגְלַ֗י raḡlˈay רֶגֶל foot וְ wᵊ וְ and תִשְׁמֹ֥ור ṯišmˌôr שׁמר keep כָּל־ kol- כֹּל whole אָרְחֹותָ֑י ʔorḥôṯˈāy אֹרַח path עַל־ ʕal- עַל upon שָׁרְשֵׁ֥י šoršˌê שֹׁרֶשׁ root רַ֝גְלַ֗י ˈraḡlˈay רֶגֶל foot תִּתְחַקֶּֽה׃ tiṯḥaqqˈeh חקה carve
13:27. posuisti in nervo pedem meum et observasti omnes semitas meas et vestigia pedum meorum considerastiThou hast put my feet in the stocks, and hast observed all my paths, and hast considered the steps of my feet:
27. Thou puttest my feet also in the stocks, and markest all my paths; thou drawest thee a line about the soles of my feet:
13:27. You have put my feet on a tether, and you have observed all my paths, and you have considered the steps of my feet.
13:27. Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.
Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet:

13:27 и ставишь в колоду ноги мои и подстерегаешь все стези мои, гонишься по следам ног моих.
13:27
ἔθου τιθημι put; make
δέ δε though; while
μου μου of me; mine
τὸν ο the
πόδα πους foot; pace
ἐν εν in
κωλύματι κωλυμα guard; keep
δέ δε though; while
μου μου of me; mine
πάντα πας all; every
τὰ ο the
ἔργα εργον work
εἰς εις into; for
δὲ δε though; while
ῥίζας ριζα root
τῶν ο the
ποδῶν πους foot; pace
μου μου of me; mine
ἀφίκου αφικνεομαι reach
13:27
וְ wᵊ וְ and
תָ֘שֵׂ֤ם ṯˈāśˈēm סמם apply paste
בַּ ba בְּ in
הַ the
סַּ֨ד׀ ssˌaḏ סַד stock
רַגְלַ֗י raḡlˈay רֶגֶל foot
וְ wᵊ וְ and
תִשְׁמֹ֥ור ṯišmˌôr שׁמר keep
כָּל־ kol- כֹּל whole
אָרְחֹותָ֑י ʔorḥôṯˈāy אֹרַח path
עַל־ ʕal- עַל upon
שָׁרְשֵׁ֥י šoršˌê שֹׁרֶשׁ root
רַ֝גְלַ֗י ˈraḡlˈay רֶגֶל foot
תִּתְחַקֶּֽה׃ tiṯḥaqqˈeh חקה carve
13:27. posuisti in nervo pedem meum et observasti omnes semitas meas et vestigia pedum meorum considerasti
Thou hast put my feet in the stocks, and hast observed all my paths, and hast considered the steps of my feet:
13:27. You have put my feet on a tether, and you have observed all my paths, and you have considered the steps of my feet.
13:27. Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:27: Thou puttest my feet also in the stocks - בסד bassad, "in a clog," such as was tied to the feet of slaves, to prevent them from running away. This is still used in the West Indies, among slave-dealers; and is there called the pudding, being a large collar of iron, locked round the ankle of the unfortunate man. Some have had them twenty pounds' weight; and, having been condemned to carry them for several years, when released could not walk without them! A case of this kind I knew: The slave had learned to walk well with his pudding, but when taken off, if he attempted to walk, he fell down, and was obliged to resume it occasionally, till practice had taught him the proper center of gravity, which had been so materially altered by wearing so large a weight; the badge at once of his oppression, and of the cruelty of his task-masters!
And lookest narrowly - Thou hast seen all my goings out and comings in; and there is no step I have taken in life with which thou art unacquainted.
Thou settest a print upon the heels of my feet - Some understand this as the mark left on the foot by the clog; or the owner's mark indented on this clog; or, Thou hast pursued me as a hound does his game, by the scent.
Albert Barnes: Notes on the Bible - 1834
13:27: Thou puttest my feet also in the stocks - The word rendered "stocks" (סד sad), denotes the wooden frame or block in which the feet of a person were confined for punishment. The whole passage here is designed to describe the feet; as so confined in a clog or clogs, as to preclude the power of motion. Stocks or clogs were used often in ancient times as a mode of punishment. Pro 7:22. Jeremiah was punished by being confined in the stocks. Jer 20:2; Jer 29:2, Jer 29:6. Paul and Silas were in like manner confined in the prison in stocks; Act 16:24. Stocks appear to have been of two kinds. They were either clogs attached to one foot or to both feet, so as to embarrass, but not entirely to pRev_ent walking, or they were fixed frames to which the feet were attached so as entirely to preclude motion. The former were often used with runaway slaves to pRev_ent their escaping again when taken, or were affixed to prisoners to pRev_ent their escape. The fixed kinds - which are probably referred to here - were of different sorts. They consisted of a frame, with holes for the feet only; or for the feet and the hands; or for the feet, the hands, and the neck. At Pompeii, stocks have been found so contrived that ten prisoners might be chained by the leg, each leg separately by the sliding of a bar. "Pict. Bible." The instrument is still used in India, and is such as to confine the limbs in a very distressing position, though the head is allowed to move freely.
And lookest narrowly unto all my paths - This idea occurs also in , though expressed somewhat differently, "He putteth my feet in the stocks, he marketh all my paths." Probably the allusion is to the paths by which he might escape. God watched or observed every way - as a sentinel or guard would a prisoner who was hampered or clogged, and who would make an attempt to escape.
Thou settest a print upon the heels of my feet - Margin, "roots." Such also is the Hebrew - רגלי שׁרשׁי shereshy regely. Vulgate, "vestigia." Septuagint, "Upon the roots - εἰς δὲ ῥίζας eis de rizas - of my feet thou comest." The word שׁרשׁ shâ rash means properly "root;" then the "bottom," or the lower part of a thing; and hence, the soles of the feet. The word rendered" settest a print," from חקה châ qâ h, means to cut in, to hew, to hack; then to engrave, carve, delineate, portray; then to dig. Various interpretations have been given of the passage here. Gesenius supposes it to mean, "Around the roots of my feet thou hast digged," that is, hast made a trench so that I can get no further. But though this suits the connection, yet it is an improbable interpretation. It is not the way in which one would endeavor to secure a prisoner, to make a ditch over which he could not leap.
Others render it, "Around the soles of my feet thou hast drawn lines," that is, thou hast made marks how far I may go. Dr. Good supposes that the whole description refers to some method of clogging a wild animal for the purpose of taming him, and that the expression here refers to a mark on the hoof of the animal by which the owner could designate him. Noyes accords with Gesenius. The editor of the Pictorial Bible supposes that it may refer to the manner in which the stocks were made, and that it means that a seal was affixed to the parts of the plank of which they were constructed, when they were joined together. He adds that the Chinese have a portable pillory of this kind, and that offenders are obliged to wear it around their necks for a given period, and that over the place where it is joined together a piece of paper is pasted, that it may not be opened without detection. Rosenmuller supposes that it means, that Job was confined within certain prescribed limits, beyond which he was not allowed to go. This restraint he supposes was effected by binding his feet by a cord to the stocks, so that he was not allowed to go beyond a certain distance. The general sense is clear, that Job was confined within certain limits, and was observed with very marked vigilance. But I doubt whether either of the explanations suggested is the true one. Probably some custom is alluded to of which we have no knowledge now - some mark that was affixed to the feet to pRev_ent a prisoner from escaping without being detected. What that was, I think, we do not know. Perhaps Oriental researches will yet disclose some custom that will explain it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:27: puttest: Job 33:11; Ch2 16:10-12; Pro 7:22; Act 16:24
and lookest: Heb. and observest, Job 10:6, Job 14:16, Job 16:9
settest: Job 2:7
heels: Heb. roots
Job 13:28
Geneva 1599
13:27 Thou puttest my feet also in the (n) stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.
(n) You make me your prisoner, and so press me that I cannot stir hand or foot.
John Gill
13:27 Thou puttest my feet also in the stocks,.... Which is one kind of punishment of offenders, and a preservation of them from making their escape; and is a security and reservation of them for further punishment sometimes; and so Job looked upon his afflictions as a punishment for he knew not what, and with which he was so surrounded and enclosed, that there was no getting out of them any more than a man can whose feet are set fast in the stocks; and that he was here kept for greater afflictions still, which he dreaded. Aben Ezra interprets it, "thou puttest my feet in lime"; and this is followed by others (n), suggesting, as a man's steps in lime are marked and easily discerned, so were his by the Lord; but this seems to be foreign from the mind of Job, who would not make such a concession as this, as if his steps taken amiss were so visible:
and lookest narrowly into all my paths; so that there was no possibility of escaping out of his troubles and afflictions; so strict a watch was kept over him; see Job 7:19; according to Ben Gersom, this refers to the stocks, "it keeps all my ways", kept him within from going abroad about the business of life, and so may refer to the disease of his body, his boils and ulcers, which kept him at home, and suffered him not to stir out of doors; but the former sense is best:
thou settest a print upon the heels of my feet; either it, the stocks, made a mark upon his heels, with which they were pressed hard, as Gersom; or rather God set one upon them, afflicting him very sorely and putting him to an excruciating pain, such as is felt by criminals when heavy blows are laid upon the soles of their feet, to which the allusion may be; or else the sense is, that he followed him closely by the heels, that whenever he took a step, it was immediately marked, and observed by the Lord, as if he trod in his steps, and set his own foot in the mark that was left.
(n) "Calce tinxisti pedes meos", Gussetius, p. 550. so some in Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
13:27 stocks--in which the prisoner's feet were made fast until the time of execution (Jer 20:2).
lookest narrowly--as an overseer would watch a prisoner.
print--Either the stocks, or his disease, marked his soles (Hebrew, "roots") as the bastinado would. Better, thou drawest (or diggest) [GESENIUS] a line (or trench) [GESENIUS] round my soles, beyond which I must not move [UMBREIT].
13:2813:28: որ իբրեւ զտիկ հնացեալ են, կամ իբրեւ զձորձս ցեցակեր[9200]։[9200] Ոմանք. Կամ թէ իբրեւ զձորձս։
[27] մինչդեռ մարմինս է հին տիկի պէս, կամ էլ ցեցակեր՝ ձորձի պէս»:
28 Ու այս մարմինս փտտած բանի պէս Ու ցեցէն կերուած լաթի պէս կը մաշի»։
[141]որ իբրեւ զտիկ հնացեալ են``, կամ իբրեւ զձորձս ցեցակեր:

13:28: որ իբրեւ զտիկ հնացեալ են, կամ իբրեւ զձորձս ցեցակեր[9200]։
[9200] Ոմանք. Կամ թէ իբրեւ զձորձս։
[27] մինչդեռ մարմինս է հին տիկի պէս, կամ էլ ցեցակեր՝ ձորձի պէս»:
28 Ու այս մարմինս փտտած բանի պէս Ու ցեցէն կերուած լաթի պէս կը մաշի»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2813:28 А он, как гниль, распадается, как одежда, изъеденная молью.
13:28 ὃ ος who; what παλαιοῦται παλαιοω antiquate; grow old ἴσα ισος equal ἀσκῷ ασκος wineskin; skin ἢ η or; than ὥσπερ ωσπερ just as ἱμάτιον ιματιον clothing; clothes σητόβρωτον σητοβρωτον moth-eaten; eaten by moths
13:28 וְ֭ ˈw וְ and הוּא hû הוּא he כְּ kᵊ כְּ as רָקָ֣ב rāqˈāv רָקָב rottenness יִבְלֶ֑ה yivlˈeh בלה be worn out כְּ֝ ˈkᵊ כְּ as בֶ֗גֶד vˈeḡeḏ בֶּגֶד garment אֲכָ֣לֹו ʔᵃḵˈālô אכל eat עָֽשׁ׃ ʕˈāš עָשׁ moth
13:28. qui quasi putredo consumendus sum et quasi vestimentum quod comeditur a tineaWho am to be consumed as rottenness, and as a garment that is motheaten.
28. Though I am like a rotten thing that consumeth, like a garment that is moth-eaten.
13:28. I will be left to decay like something rotten and like a garment that is being eaten by moths.
13:28. And he, as a rotten thing, consumeth, as a garment that is moth eaten.
And he, as a rotten thing, consumeth, as a garment that is moth eaten:

13:28 А он, как гниль, распадается, как одежда, изъеденная молью.
13:28
ος who; what
παλαιοῦται παλαιοω antiquate; grow old
ἴσα ισος equal
ἀσκῷ ασκος wineskin; skin
η or; than
ὥσπερ ωσπερ just as
ἱμάτιον ιματιον clothing; clothes
σητόβρωτον σητοβρωτον moth-eaten; eaten by moths
13:28
וְ֭ ˈw וְ and
הוּא הוּא he
כְּ kᵊ כְּ as
רָקָ֣ב rāqˈāv רָקָב rottenness
יִבְלֶ֑ה yivlˈeh בלה be worn out
כְּ֝ ˈkᵊ כְּ as
בֶ֗גֶד vˈeḡeḏ בֶּגֶד garment
אֲכָ֣לֹו ʔᵃḵˈālô אכל eat
עָֽשׁ׃ ʕˈāš עָשׁ moth
13:28. qui quasi putredo consumendus sum et quasi vestimentum quod comeditur a tinea
Who am to be consumed as rottenness, and as a garment that is motheaten.
13:28. I will be left to decay like something rotten and like a garment that is being eaten by moths.
13:28. And he, as a rotten thing, consumeth, as a garment that is moth eaten.
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
13:28: And he, as a rotten thing - I am like a vessel made of skin; rotten, because of old age, or like a garment corroded by the moth. So the Septuagint, Syriac, and Arabic understood it. The word he may refer to himself.
Albert Barnes: Notes on the Bible - 1834
13:28: And he, as a rotten thing, consumeth - Noyes renders this, "And I, like an abandoned thing, shall waste away." Dr. Good translates it, "Well may he dissolve as corrupttion." Rosenmuller supposes that Job refers to himself by the word הוּא hû' - he, and that having spoken of himself in the pRev_ious verses, he now changes the mode of speech, and speaks in the third person. In illustration of this, he refers to a passage in Euripides, "Alcestes," verse 690. The Vulgate renders it in the first person, "Qui quasi putredo consumendus sum." The design seems to be, to represent himself as an object not worthy such consent surveillance on the part of God. God set his mark upon him; watched him with a close vigilance and a steady eye - and yet he was watching one who was turning fast to corruption, and who would soon be gone. He regarded it as unworthy of God, to be so attentive in watching over so worthless an object. This is closely connected with the following chapter, and there should have been no interruption here. The allusion to himself as feeble and decaying, leads him into the beautiful description in the following chapter of the state of man in general. The connection is something like this: - "I am afflicted and tried in various ways. My feet are in the stocks; my way is hedged up. I am weak, frail, and dying. But so it is with man universally. My condition is like that of the man at large, for
"Man, the offspring of a woman,
Is short-lived, and is full of trouble."
As a rotten thing, - כרקב kerâ qâ b. The word רקב râ qab means rottenness, or caries of bones; Pro 12:4; Pro 14:30; Hos 5:12. Here it means anything that is going to decay, and the comparison is that of man to anything that is thus constantly decaying, and that will soon be wholly gone.
Consumeth. - Or rather "decays," יבלה yı̂ bâ lâ h. The word בלה bâ lâ h is applied to that which falls away or decays, which is worn out and waxes old - as a garment; Deu 8:4; Isa 50:9; Isa 51:6.
As a garment that is moth-eaten - "As a garment the moth consumes it." Hebrew On the word moth, and the sentiment here expressed, see the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:28: And he: Job 30:17-19, Job 30:29, Job 30:30; Num 12:12
as a garment: Job 4:19; Psa 39:11; Hos 5:12
John Gill
13:28 And he as a rotten thing consumeth,.... This by some Jewish writers (z) is referred to and connected with the driven leaf and dry stubble Job compares himself to, Job 13:25; and so the sense is, that his body, which, for its frailty and weakness, is compared to such things, is like any rotten thing, a rotten tree, as Ben Melech; or any thing else that is rotten, that is consuming and wasting away, as Job's body was, being clothed with worms and clods of dust:
as a garment that is moth eaten; a woollen garment, which gathers dust, out of which motifs arise; for dust, in wool and woollen garments produces moths, as Aristotle (a) and Pliny (b) observe; and a garment eaten by them, slowly, gradually, and insensibly, yet certainly, decays, falls to pieces, becomes useless, and not to be recovered; such was Job's body, labouring under the diseases it did, and was every day more and more decaying, crumbling into dust, and just ready to drop into the grave; so that there was no need, and it might seem cruel, to lay greater and heavier afflictions on it: some interpreters make this "he" to be God himself who sometimes is as rottenness and a moth to men, in their persons, families, and estates; see Hos 5:12.
(z) R. Levi, Ben Gersom, & Bar Tzemach. (a) Hist. Animal. l. 5. c. 32. (b) Nat. Hist. l. 11. c. 35.
John Wesley
13:28 He - He speaks of himself in the third person, as is usual in this and other sacred books. So the sense is, he, this poor frail creature, this body of mine; which possibly he pointed at with his finger, consumeth or pineth away.
Robert Jamieson, A. R. Fausset and David Brown
13:28 Job speaks of himself in the third person, thus forming the transition to the general lot of man (Job 14:1; Ps 39:11; Hos 5:12).