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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вторая речь Елифаза. 1-16. Упрек Иову в недостатке мудрости. 17-35. Описание гибели грешника.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Perhaps Job was so clear, and so well satisfied, in the goodness of his own cause, that he thought, if he had not convinced, yet he had at least silenced all his three friends; but, it seems he had not: in this chapter they begin a second attack upon him, each of them charging him afresh with as much vehemence as before. It is natural to us to be fond of our own sentiments, and therefore to be firm to them, and with difficulty to be brought to recede from them. Eliphaz here keeps close to the principles upon which he had condemned Job, and, I. He reproves him for justifying himself, and fathers on him many evil things which are unfairly inferred thence, ver. 2-13. II. He persuades him to humble himself before God and to take shame to himself, ver. 14-16. III. He reads him a long lecture concerning the woeful estate of wicked people, who harden their hearts against God and the judgments which are prepared for them, ver. 17-35. A good use may be made both of his reproofs (for they are plain) and of his doctrine (for it is sound), though both the one and the other are misapplied to Job.
Adam Clarke: Commentary on the Bible - 1831
Eliphaz charges Job with impiety in attempting to justify himself,13; asserts the utter corruption and abominable state of man,16; and, from his own knowledge and the observations of the ancients, shows the desolation to which the wicked are exposed, and insinuates that Job has such calamities to dread, vv. 17-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 15:1, Eliphaz reproves Job for impiety in justifying himself; v. 17, He proves by tradition the unquietness of wicked men.
Job 15:1
John Gill
INTRODUCTION TO JOB 15
Job's three friends having in their turns attacked him, and he having given answer respectively to them, Eliphaz, who began the attack, first enters the debate with him again, and proceeds upon the same plan as before, and endeavours to defend his former sentiments, falling upon Job with greater vehemence and severity; he charges him with vanity, imprudence, and unprofitableness in his talk, and acting a part unbecoming his character as a wise man; yea, with impiety and a neglect of religion, or at least as a discourager of it by his words and doctrines, of which his mouth and lips were witnesses against him, Job 15:1; he charges him with arrogance and a high conceit of himself, as if he was the first man that was made, nay, as if he was the eternal wisdom of God, and had been in his council; and, to check his vanity, retorts his own words upon him, or however the sense of them, Job 15:7; and also with slighting the consolations of God; upon which he warmly expostulates with him, Job 15:11; and in order to convince him of his self-righteousness, which he thought he was full of, he argues from the angels, the heavens, and the general case of man, Job 15:14; and then he declares from his own knowledge, and from the relation of wise and ancient men in former times, who made it their observation, that wicked men are afflicted all their days, attended with terror and despair, and liable to various calamities, Job 15:17; the reasons of which are their insolence to God, and hostilities committed against him, which they are encouraged in by their prosperous circumstances, Job 15:25; notwithstanding all, their estates, riches, and wealth, will come to nothing, Job 15:28; and the chapter is closed with an exhortation to such, not to feed themselves up with vain hopes, or trust in uncertain riches, since their destruction would be sure, sudden, and terrible, Job 15:31.
15:115:1: Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ.
1 Եղիփազ Թեմնացին նորից խօսեց ու ասաց.
15 Այն ատեն Եղիփազ Թեմանացին պատասխանեց.
Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ:

15:1: Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ.
1 Եղիփազ Թեմնացին նորից խօսեց ու ասաց.
15 Այն ատեն Եղիփազ Թեմանացին պատասխանեց.
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15:115:1 И отвечал Елифаз Феманитянин и сказал:
15:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιφας ελιφας the Θαιμανίτης θαιμανιτης tell; declare
15:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer אֱלִיפַ֥ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz הַֽ hˈa הַ the תֵּימָנִ֗י ttêmānˈî תֵּימָנִי Temanite וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
15:1. respondens autem Eliphaz Themanites dixitAnd Eliphaz the Themanite, answered, and said:
1. Then answered Eliphaz the Temanite, and said,
15:1. But Eliphaz the Themanite, answering, said:
15:1. Then answered Eliphaz the Temanite, and said,
Then answered Eliphaz the Temanite, and said:

15:1 И отвечал Елифаз Феманитянин и сказал:
15:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ελιφας ελιφας the
Θαιμανίτης θαιμανιτης tell; declare
15:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
אֱלִיפַ֥ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz
הַֽ hˈa הַ the
תֵּימָנִ֗י ttêmānˈî תֵּימָנִי Temanite
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
15:1. respondens autem Eliphaz Themanites dixit
And Eliphaz the Themanite, answered, and said:
15:1. But Eliphaz the Themanite, answering, said:
15:1. Then answered Eliphaz the Temanite, and said,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then answered Eliphaz the Temanite, and said, 2 Should a wise man utter vain knowledge, and fill his belly with the east wind? 3 Should he reason with unprofitable talk? or with speeches wherewith he can do no good? 4 Yea, thou castest off fear, and restrainest prayer before God. 5 For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty. 6 Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee. 7 Art thou the first man that was born? or wast thou made before the hills? 8 Hast thou heard the secret of God? and dost thou restrain wisdom to thyself? 9 What knowest thou, that we know not? what understandest thou, which is not in us? 10 With us are both the grayheaded and very aged men, much elder than thy father. 11 Are the consolations of God small with thee? is there any secret thing with thee? 12 Why doth thine heart carry thee away? and what do thy eyes wink at, 13 That thou turnest thy spirit against God, and lettest such words go out of thy mouth? 14 What is man, that he should be clean? and he which is born of a woman, that he should be righteous? 15 Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. 16 How much more abominable and filthy is man, which drinketh iniquity like water?
Eliphaz here falls very foul upon Job, because he contradicted what he and his colleagues had said, and did not acquiesce in it and applaud it, as they expected. Proud people are apt thus to take it very much amiss if they may not have leave to dictate and give law to all about them, and to censure those as ignorant and obstinate, and all that is naught, who cannot in every thing say as they say. Several great crimes Eliphaz here charges Job with, only because he would not own himself a hypocrite.
I. He charges him with folly and absurdity (v. 2, 3), that, whereas he had been reputed a wise man, he had now quite forfeited his reputation; any one would say that his wisdom had departed from him, he talked so extravagantly and so little to the purpose. Bildad began thus (ch. viii. 2), and Zophar, ch. xi. 2, 3. It is common for angry disputants thus to represent one another's reasonings as impertinent and ridiculous more than there is cause, forgetting the doom of him that calls his brother Raca, and Thou fool. It is true, 1. That there is in the world a great deal of vain knowledge, science falsely so called, that is useless, and therefore worthless. 2. That this is the knowledge that puffs up, with which men swell in a fond conceit of their own accomplishments. 3. That, whatever vain knowledge a man may have in his head, if he would be thought a wise man he must not utter it, but let it die with himself as it deserves. 4. Unprofitable talk is evil talk. We must give an account in the great day not only for wicked words, but for idle words. Speeches therefore which do no good, which do no service either to God or our neighbour, or no justice to ourselves, which are no way to the use of edifying, were better unspoken. Those words which are as wind, light and empty, especially which are as the east wind, hurtful and pernicious, it will be pernicious to fill either ourselves or others with, for they will pass very ill in the account. 5. Vain knowledge or unprofitable talk ought to be reproved and checked, especially in a wise man, whom it worst becomes and who does most hurt by the bad example of it.
II. He charges him with impiety and irreligion (v. 4): "Thou castest off fear," that is, "the fear of God, and that regard to him which thou shouldst have; and then thou restrainest prayer." See what religion is summed up in, fearing God and praying to him, the former the most needful principle, the latter the most needful practice. Where no fear of God is no good is to be expected; and those who live without prayer certainly live without God in the world. Those who restrain prayer do thereby give evidence that they cast off fear. Surely those have no reverence of God's majesty, no dread of his wrath, and are in no care about their souls and eternity, who make no applications to God for his grace. Those who are prayerless are fearless and graceless. When the fear of God is cast off all sin is let in and a door opened to all manner of profaneness. It is especially bad with those who have had some fear of God, but have now cast it off--have been frequent in prayer, but now restrain it. How have they fallen! How is their first love lost! It denotes a kind of force put upon themselves. The fear of God would cleave to them, but they throw it off; prayer would be uttered, but they restrain it; and, in both, they baffle their convictions. Those who either omit prayer or straiten and abridge themselves in it, quenching the spirit of adoption and denying themselves the liberty they might take in the duty, restrain prayer. This is bad enough, but it is worse to restrain others from prayer, to prohibit and discourage prayer, as Darius, Dan. vi. 7. Now,
1. Eliphaz charges this upon Job, either, (1.) As that which was his own practice. He thought that Job talked of God with such liberty as if he had been his equal, and that he charged him so vehemently with hard usage of him, and challenged him so often to a fair trial, that he had quite thrown off all religious regard to him. This charge was utterly false, and yet wanted not some colour. We ought not only to take care that we keep up prayer and the fear of God, but that we never drop any unwary expressions which may give occasion to those who seek occasion to question our sincerity and constancy in religion. Or, (2.) As that which others would infer from the doctrine he maintained. "If this be true" (thinks Eliphaz) "which Job says, that a man may be thus sorely afflicted and yet be a good man, then farewell all religion, farewell prayer and the fear of God. If all things come alike to all, and the best men may have the worst treatment in this world, every one will be ready to say, It is vain to serve God; and what profit is it to keep his ordinances? Mal. iii. 14. Verily I have cleansed my hands in vain, Ps. lxxiii. 13, 14. Who will be honest if the tabernacles of robbers prosper? ch. xii. 6. If there be no forgiveness with God (ch. vii. 21), who will fear him? Ps. cxxx. 4. If he laugh at the trial of the innocent (ch. ix. 23), if he be so difficult of access (ch. ix. 32), who will pray to him?" Note, It is a piece of injustice which even wise and good men are too often guilty of, in the heat of disputation, to charge upon their adversaries those consequences of their opinions which are not fairly drawn from them and which really they abhor. This is not doing as we would be done by.
2. Upon this strained innuendo Eliphaz grounds that high charge of impiety (v. 5): Thy mouth utters thy iniquity--teaches it, so the word is. "Thou teachest others to have the same hard thoughts of God and religion that thou thyself hast." It is bad to break even the least of the commandments, but worse to teach men so, Matt. v. 19. If we ever thought evil, let us lay our hand upon our mouth to suppress the evil thought (Prov. xxx. 32), and let us by no means utter it; that is putting an imprimatur to it, publishing it with allowance, to the dishonour of God and the damage of others. Observe, When men have cast off fear and prayer their mouths utter iniquity. Those that cease to do good soon learn to do evil. What can we expect but all manner of iniquity from those that arm not themselves with the grace of God against it? But thou choosest the tongue of the crafty, that is, "Thou utterest thy iniquity with some show and pretence of piety, mixing some good words with the bad, as tradesmen do with their wares to help them off." The mouth of iniquity could not do so much mischief as it does without the tongue of the crafty. The serpent beguiled Eve through his subtlety. See Rom. xvi. 18. The tongue of the crafty speaks with design and deliberation; and therefore those that use it may be said to choose it, as that which will serve their purpose better than the tongue of the upright: but it will be found, at last, that honesty is the best policy. Eliphaz, in his first discourse, had proceeded against Job upon mere surmise (ch. iv. 6, 7), but now he has got proof against him from his own discourses (v. 6): Thy own mouth condemns thee, and not I. But he should have considered that he and his fellows had provoked him to say that which now they took advantage of; and that was not fair. Those are most effectually condemned that are condemned by themselves, Tit. iii. 11; Luke xix. 22. Many a man needs no more to sink him than for his own tongue to fall upon him.
III. He charges him with intolerable arrogancy and self-conceitedness. It was a just, and reasonable, and modest demand that Job had made (ch. xii. 3), Allow that I have understanding as well as you; but see how they seek occasion against him: that is misconstrued, as if he pretended to be wiser than any man. Because he will not grant to them the monopoly of wisdom, they will have it thought that he claims it to himself, v. 7-9. As if he thought he had the advantage of all mankind, 1. In length of acquaintance with the world, which furnishes men with so much the more experience: "Art thou the first man that was born; and, consequently, senior to us, and better able to give the sense of antiquity and the judgment of the first and earliest, the wisest and purest, ages? Art thou prior to Adam?" So it may be read. "Did not he suffer for sin; and yet wilt not thou, who art so great a sufferer, own thyself a sinner? Wast thou made before the hills, as Wisdom herself was? Prov. viii. 23, &c. Must God's counsels, which are as the great mountains (Ps. xxxvi. 6), and immovable as the everlasting hills, be subject to thy notions and bow to them? Dost thou know more of the world than any of us do? No, thou art but of yesterday even as we are," ch. viii. 9. Or, 2. In intimacy of acquaintance with God (v. 8): "Hast thou heard the secret of God? Dost thou pretend to be of the cabinet-council of heaven, that thou canst give better reasons than others can for God's proceedings?" There are secret things of God, which belong not to us, and which therefore we must not pretend to account for. Those are daringly presumptuous who do. He also represents him, (1.) As assuming to himself such knowledge as none else had: "Dost thou restrain wisdom to thyself, as if none were wise besides?" Job had said (ch. xiii. 2), What you know, the same do I know also; and now they return upon him, according to the usage of eager disputants, who think they have a privilege to commend themselves: What knowest thou that we know not? How natural are such replies as these in the heat of argument! But how simple do they look afterwards, upon the review! (2.) As opposing the stream of antiquity, a venerable name, under the shade of which all contending parties strive to shelter themselves: "With us are the gray-headed and very aged men, v. 10. We have the fathers on our side; all the ancient doctors of the church are of our opinion." A thing soon said, but not so soon proved; and, when proved, truth is not so soon discovered and proved by it as most people imagine. David preferred right scripture-knowledge before that of antiquity (Ps. cxix. 100): I understand more than the ancients, because I keep thy precepts. Or perhaps one or more, if not all three, of these friends of Job, were older than he (ch. xxxii. 6), and therefore they thought he was bound to acknowledge them to be in the right. This also serves contenders to make a noise with to very little purpose. If they are older than their adversaries, and can say they knew such a thing before their opponents were born, this will not serve to justify them in being arrogant and overbearing; for the oldest are not always the wisest, ch. xxxii. 9.
IV. He charges him with a contempt of the counsels and comforts that were given him by his friends (v. 11): Are the consolations of God small with thee? 1. Eliphaz takes it ill that Job did not value the comforts which he and his friends administered to him more than it seems he did, and did not welcome every word they said as true and important. It is true they had said some very good things, but, in their application to Job, they were miserable comforters. Note, We are apt to think that great and considerable which we ourselves say, when others perhaps with good reason think it small and trifling. Paul found that those who seemed to be somewhat, yet, in conference, added nothing to him, Gal. ii. 6. 2. He represents this as a slight put upon divine consolations in general, as if they were of small account with him, whereas really they were not. If he had not highly valued them, he could not have borne up as he did under his sufferings. Note, (1.) The consolations of God are not in themselves small. Divine comforts are great things, that is, the comfort which is from God, especially the comfort which is in God. (2.) The consolations of God not being small in themselves, it is very lamentable if they be small with us. It is a great affront to God, and an evidence of a degenerate depraved mind, to disesteem and undervalue spiritual delights and despise the pleasant land. "What!" (says Eliphaz) "is there any secret thing with thee? Hast thou some cordial to support thyself with, that is a proprium, an arcanum, that nobody else can pretend to, or knows any thing of?" Or, "Is there some secret sin harboured and indulged in thy bosom, which hinders the operation of divine comforts?" None disesteem divine comforts but those that secretly affect the world and the flesh.
V. He charges him with opposition to God himself and to religion (v. 12, 13): "Why doth thy heart carry thee away into such indecent irreligious expressions?" Note, Every man is tempted when he is drawn away of his own lust, Jam. i. 14. If we fly off from God and our duty, or fly out into anything amiss, it is our own heart that carries us away. If thou scornest, thou alone shalt bear it. There is a violence, an ungovernable impetus, in the turnings of the soul; the corrupt heart carries men away, as it were, by force, against their convictions. "What is it that thy eyes wink at? Why so careless and mindless of what is said to thee, hearing it as if thou wert half asleep? Why so scornful, disdaining what we say, as if it were below thee to take notice of it? What have we said that deserves to be thus slighted--nay, that thou turnest thy spirit against God?" It was bad that his heart was carried away from God, but much worse that it was turned against God. But those that forsake God will soon break out in open enmity to him. But how did this appear? Why, "Thou lettest such words go out of thy mouth, reflecting on God, and his justice and goodness." It is the character of the wicked that they set their mouth against the heavens (Ps. lxxiii. 9), which is a certain indication that the spirit is turned against God. He thought Job's spirit was soured against God, and so turned from what it had been, and exasperated at his dealings with him. Eliphaz wanted candour and charity, else he would not have put such a harsh construction upon the speeches of one that had such a settled reputation for piety and was now in temptation. This was, in effect, to give the cause on Satan's side, and to own that Job had done as Satan said he would, had cursed God to his face.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: Eliphaz: Job 2:11, Job 4:1, Job 22:1, Job 42:7, Job 42:9
Job 15:2
Carl Friedrich Keil and Franz Delitzsch
15:1
1 Then began Eliphaz the Temanite, and said:
2 Doth a wise man utter vain knowledge,
And fill his breast with the east wind?
3 Contending with words, that profit not,
And speeches, by which no good is done?
4 Moreover, thou makest void the fear of God,
And thou restrainest devotion before God;
5 For thy mouth exposeth thy misdeeds,
And thou choosest the language of the crafty.
6 Thine own mouth condemneth thee and not I,
And thine own lips testify against thee.
The second course of the controversy is again opened by Eliphaz, the most respectable, most influential, and perhaps oldest of the friends. Job's detailed and bitter answers seem to him as empty words and impassioned tirades, which ill become a wise man, such as he claims to be in assertions like Job 12:3; Job 13:2. החלם with He interr., like העלה, Job 13:25. רוּח, wind, is the opposite of what is solid and sure; and קדים in the parallel (like Hos 12:2) signifies what is worthless, with the additional notion of vehement action. If we translate בּטן by "belly," the meaning is apt to be misunderstood; it is not intended as the opposite of לב fo et (Ewald), but it means, especially in the book of Job, not only that which feels, but also thinks and wills, the spiritually receptive and active inner nature of man (Psychol. S. 266); as also in Arabic, el-battin signifies that which is within, in the deepest mystical sense. Hirz. and Renan translate the inf. abs. הוכח, which follows in Job 15:3, as verb. fin.: se dfend-il par des vaines paroles; but though the inf. abs. is so used in an historical clause (Job 15:35), it is not an interrogative. Ewald takes it as the subject: "to reprove with words-avails not, and speeches - whereby one does no good;" but though דּבר and מלּים might be used without any further defining, as in λογομαχεῖν (Ti2 2:14) and λογομαχία (Ti1 6:4), the form of Job 15:3 is opposed to such an explanation. The inf. abs. is connected as a gerund (redarguendo s. disputando) with the verbs in the question, Job 15:2; and the elliptical relative clause יסכּן לא is best, as referring to things, according to Job 35:3 : sermone (דּבד from דּבר, as sermo from serere) qui non prodest; בּם יועיל לא, on the other hand, to persons, verbis quibus nil utilitatis affert. Eliphaz does not censure Job for arguing, but for defending himself by such useless and purposeless utterances of his feeling. But still more than that: his speeches are not only unsatisfactory and unbecoming, אף, accedit quod (cumulative like Job 14:3), they are moreover irreligious, since by doubting the justice of God they deprive religion of its fundamental assumption, and diminish the reverence due to God. יראה in such an objective sense as Ps 19:10 almost corresponds to the idea of religion. שׂיחה לפני־אל is to be understood, according to Ps 102:1; Ps 142:3 (comp. Ps 64:2; Ps 104:34): before God, and consequently customary devotional meditation, here of the disposition of mind indispensable to prayer, viz., devotion, and especially reverential awe, which Job depreciates (גּרע, detrahere). His speeches are mostly directed towards God; but they are violent and reproachful, therefore irreverent in form and substance.
Job 15:5
כּי is not affirmative: forsooth (Hirz.), but, confirmatory and explicative. This opinion respecting him, which is so sharply and definitely expressed by אתּה, thrusts itself irresistibly forward, for it is not necessary to know his life more exactly, his own mouth, whence such words escape, reveals his sad state: docet (אלּף only in the book of Job, from אלף, discere, a word which only occurs once in the Hebrew, Prov 22:25) culpam tuam os tuum, not as Schlottm. explains, with Raschi: docet culpa tua os tuum, which, to avoid being misunderstood, must have been חטאתך תאלף, and is a though unsuited to the connection. אלּף is certainly not directly equivalent to הגּיד, Is 3:9; it signifies to teach, to explain, and this verb is just the one in the mouth of the censorious friend. What follows must not be translated: while thou choosest (Hirz.); ותבחר is not a circumstantial clause, but adds a second confirmatory clause to the first: he chooses the language of the crafty, since he pretends to be able to prove his innocence before God; and convinced that he is in the right, assumes the offensive (as Job 13:4.) against those who exhort him to humble himself. Thus by his evil words he becomes his own judge (ירשׁיעך) and accuser (יענו בך after the fem. שׂפתיך, like Prov 5:2; Prov 26:23). The knot of the controversy becomes constantly more entangled since Job strengthens the friends more and more in their false view by his speeches, which certainly are sinful in some parts (as Job 9:22).
John Gill
15:1 Then answered Eliphaz the Temanite,.... Or, who was of Teman, as the Targum, the first of Job's friends and comforters, the oldest of them, who first began the dispute with him; which was carried on by his two other companions, who had spoken in their turns; and now in course it fell to him to answer a second time, as he here does,
and said,
as follows.
15:215:2: Ապաքէն հանճարեղն ոգւով՝ իմաստութեամբ տացէ՛ պատասխանի. եւ լնուցո՞ւ աշխատութեամբ որովայնի.
2 «Հոգով հանճարեղն իմաստութեամբ պատասխան կը տա՞յ արդեօք, կ’անցկացնի՞ իր որովայնի ցաւը,
2 «Միթէ իմաստուն մարդը հովի պէս խօսքերո՞վ* պիտի պատասխանէ Ու իր փորը արեւելեան հովո՞վ պիտի լեցնէ։
[154]Ապաքէն հանճարեղն ոգւով` իմաստութեամբ տացէ պատասխանի. եւ լնուցու աշխատութեամբ որովայնի:

15:2: Ապաքէն հանճարեղն ոգւով՝ իմաստութեամբ տացէ՛ պատասխանի. եւ լնուցո՞ւ աշխատութեամբ որովայնի.
2 «Հոգով հանճարեղն իմաստութեամբ պատասխան կը տա՞յ արդեօք, կ’անցկացնի՞ իր որովայնի ցաւը,
2 «Միթէ իմաստուն մարդը հովի պէս խօսքերո՞վ* պիտի պատասխանէ Ու իր փորը արեւելեան հովո՞վ պիտի լեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:215:2 станет ли мудрый отвечать знанием пустым и наполнять чрево свое ветром палящим,
15:2 πότερον ποτερος whether σοφὸς σοφος wise ἀπόκρισιν αποκρισις response δώσει διδωμι give; deposit συνέσεως συνεσις comprehension πνεύματος πνευμα spirit; wind καὶ και and; even ἐνέπλησεν εμπιπλημι fill in; fill up πόνον πονος pain γαστρὸς γαστηρ stomach; pregnant
15:2 הֶֽ hˈe הֲ [interrogative] חָכָ֗ם ḥāḵˈām חָכָם wise יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer דַֽעַת־ ḏˈaʕaṯ- דַּעַת knowledge ר֑וּחַ rˈûₐḥ רוּחַ wind וִֽ wˈi וְ and ימַלֵּ֖א ymallˌē מלא be full קָדִ֣ים qāḏˈîm קָדִים east בִּטְנֹֽו׃ biṭnˈô בֶּטֶן belly
15:2. numquid sapiens respondebit quasi in ventum loquens et implebit ardore stomachum suumWill a wise man answer as if he were speaking in the wind, and fill his stomach with burning heat?
2. Should a wise man make answer with vain knowledge, and fill his belly with the east wind?
15:2. Will a wise man answer as if he were speaking wind, and will he fill his stomach with fire?
15:2. Should a wise man utter vain knowledge, and fill his belly with the east wind?
Should a wise man utter vain knowledge, and fill his belly with the east wind:

15:2 станет ли мудрый отвечать знанием пустым и наполнять чрево свое ветром палящим,
15:2
πότερον ποτερος whether
σοφὸς σοφος wise
ἀπόκρισιν αποκρισις response
δώσει διδωμι give; deposit
συνέσεως συνεσις comprehension
πνεύματος πνευμα spirit; wind
καὶ και and; even
ἐνέπλησεν εμπιπλημι fill in; fill up
πόνον πονος pain
γαστρὸς γαστηρ stomach; pregnant
15:2
הֶֽ hˈe הֲ [interrogative]
חָכָ֗ם ḥāḵˈām חָכָם wise
יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer
דַֽעַת־ ḏˈaʕaṯ- דַּעַת knowledge
ר֑וּחַ rˈûₐḥ רוּחַ wind
וִֽ wˈi וְ and
ימַלֵּ֖א ymallˌē מלא be full
קָדִ֣ים qāḏˈîm קָדִים east
בִּטְנֹֽו׃ biṭnˈô בֶּטֶן belly
15:2. numquid sapiens respondebit quasi in ventum loquens et implebit ardore stomachum suum
Will a wise man answer as if he were speaking in the wind, and fill his stomach with burning heat?
15:2. Will a wise man answer as if he were speaking wind, and will he fill his stomach with fire?
15:2. Should a wise man utter vain knowledge, and fill his belly with the east wind?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Упрекая друзей в неразумии (XII:1-6), Иов сам заслуживает такого же точно обвинения. О недостатке у него мудрости свидетельствуют пустота (см. прим. к 2: ст. XI гл. ), горячность, раздражительность речей ("наполняет чрево ветром палящим", точнее, "ветром востока"), - слова мудрого проникнуты спокойствием (Притч XIV:29; Еккл IX:17) - и, наконец, отрицание страха Божия, - начала всякой мудрости (XXVIII:28; Притч I:7; IX:10; Пс СX:10; Сир I:15-16). Отрицающим страх Божий, нетвердым в благочестии Иов является по мнению Елифаза потому, что отвергает Божественное Правосудие как по отношению к себе, считая себя невинно наказанным, так и по отношению ко всем людям (IX:22: и д. ) С утратою страха, чувства благоговения к Богу в речах Иова не заметно должного почтения к Господу: "за малость считаешь речь к Богу" (ст. 4).
Adam Clarke: Commentary on the Bible - 1831
15:2: Should a wise man utter vain knowledge - Or rather, Should a wise man utter the science of wind? A science without solidity or certainty.
And fill his belly with the east wind? - בטן beten, which we translate belly, is used to signify any part of the cavity of the body, whether the region of the thorax or abdomen; here it evidently refers to the lungs, and may include the cheeks and fauces. The east wind, קדים kadim, is a very stormy wind in the Levant, or the eastern part of the Mediterranean Sea, supposed to be the same with that called by the Greeks ευροκλυδων, euroclydon, the east storm, mentioned Act 27:14. Eliphaz, by these words, seems to intimate that Job's speech was a perfect storm or tempest of words.
Albert Barnes: Notes on the Bible - 1834
15:2: Should a wise man - Referring to Job, and to his claims to be esteemed wise; see ; , . The argument of Eliphaz here is, that the sentiments which Job had advanced were a sufficient refutation of his pretensions to wisdom. A wise man would not be guilty of "mere talk," or of using language that conveyed no ideas.
Utter - literally, answer. It refers to the replies which Job had made to the arguments of his friends.
Vain knowledge - Margin, "Knowledge of wind." So the Hebrew; see ; . The "wind" is used to denote what is unsubstantial, vain, changing. Here it is used as an emblem of remarks which were vain, empty, and irrelevant.
And fill his belly - Fill his mind with unsubstantial arguments or sentiments - as little fitted for utility as the east wind is for food. The image is, "he fills himself with mere wind, and then blows it out under pretence of delivering the maxims of wisdom."
With the east wind - The east wind was not only tempestuous and vehement, but sultry, and destructive to vegetation. It passed over vast deserts, and was characterized by great dryness and heat. It is used here to denote a manner of discourse that had in it nothing profitable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: a wise man: Job 11:2, Job 11:3, Job 13:2; Jam 3:13
vain knowledge: Heb. knowledge of wind, Job 6:26, Job 8:2
fill: Hos 12:1
Job 15:3
Geneva 1599
15:2 Should a wise man utter (a) vain knowledge, and fill his belly (b) with the east wind?
(a) That is, vain words, and without consolation?
(b) Meaning, with matters that are of no importance, which are forgotten as soon as they are uttered, as the East wind dries up moisture as soon as it falls.
John Gill
15:2 Should a wise man utter vain knowledge,.... As Job had been thought to be, or as he himself thought he was, which he might say sarcastically; or as he really was, not worldly wise, nor merely wise in things natural, but in things divine; being one that had the fear of God, which is the beginning of wisdom, and wisdom itself; believed in Christ, and walked wisely and circumspectly before men; now it is not becoming such a man to utter vain knowledge, or such knowledge as is like the wind, or, as the Targum, windy knowledge; empty, not solid, nor satisfying, but swells and puffs up, and is knowledge falsely so called; but it does not appear that Job did utter such vain and fruitless things as deserved to be compared to the wind:
and fill his belly with the east wind; which is noisy and blusterous, rapid and forcible, bearing all before it, and very infectious in hot countries; and such notions Job, according to Eliphaz, satisfied himself with, and endeavoured to insinuate them into others; which were nothing but great swelling words of vanity, and tended to subvert the faith of men, and overthrow all religion, and were very unwholesome, infectious, and ruinous to the minds of men, as suggested.
John Wesley
15:2 Fill - Satisfy his mind and conscience. East wind - With discourses not only unprofitable, but also pernicious both to himself and others; as the east - wind was in those parts.
Robert Jamieson, A. R. Fausset and David Brown
15:2 SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
a wise man--which Job claims to be.
vain knowledge--Hebrew, "windy knowledge"; literally, "of wind" (Job 8:2). In Eccles 1:14, Hebrew, "to catch wind," expresses to strive for what is vain.
east wind--stronger than the previous "wind," for in that region the east wind is the most destructive of winds (Is 27:8). Thus here,--empty violence.
belly--the inward parts, the breast (Prov 18:8).
15:315:3: յանդիմանել բանիւք որ ո՛չ իցէ արժան, խօսիւք որ ո՛չ իցէ յօգուտ[9210]։ [9210] Ոմանք. Յանդիմանեալ բանիւք՝ որ ո՛չ ի՛՛։
3 եթէ յանդիմանի արտայայտութիւններով, որոնք արժանի չեն, եւ խօսքերով, որոնցից օգուտ չկայ:
3 Պարապ խօսքերո՞վ պիտի վիճաբանի, Խօսքերով՝ որոնք օգուտ մը չունին։
յանդիմանել բանիւք որ ոչ իցէ արժան, խօսիւք որ ոչ իցէ յօգուտ:

15:3: յանդիմանել բանիւք որ ո՛չ իցէ արժան, խօսիւք որ ո՛չ իցէ յօգուտ[9210]։
[9210] Ոմանք. Յանդիմանեալ բանիւք՝ որ ո՛չ ի՛՛։
3 եթէ յանդիմանի արտայայտութիւններով, որոնք արժանի չեն, եւ խօսքերով, որոնցից օգուտ չկայ:
3 Պարապ խօսքերո՞վ պիտի վիճաբանի, Խօսքերով՝ որոնք օգուտ մը չունին։
zohrab-1805▾ eastern-1994▾ western am▾
15:315:3 оправдываться словами бесполезными и речью, не имеющею никакой силы?
15:3 ἐλέγχων ελεγχω convict; question ἐν εν in ῥήμασιν ρημα statement; phrase οἷς ος who; what οὐ ου not δεῖ δει is necessary; have to ἐν εν in λόγοις λογος word; log οἷς ος who; what οὐδὲν ουδεις no one; not one ὄφελος οφελος use
15:3 הֹוכֵ֣חַ hôḵˈēₐḥ יכח reprove בְּ֭ ˈbᵊ בְּ in דָבָר ḏāvˌār דָּבָר word לֹ֣א lˈō לֹא not יִסְכֹּ֑ון yiskˈôn סכן serve וּ֝ ˈû וְ and מִלִּ֗ים millˈîm מִלָּה word לֹא־ lō- לֹא not יֹועִ֥יל yôʕˌîl יעל profit בָּֽם׃ bˈām בְּ in
15:3. arguis verbis eum qui non est aequalis tui et loqueris quod tibi non expeditThou reprovest him by words, who is not equal to thee, and thou speakest that which is not good for thee.
3. Should he reason with unprofitable talk, or with speeches wherewith he can do no good?
15:3. You rebuke with words he who is not equal to you, and you speak what is not expedient for you,
15:3. Should he reason with unprofitable talk? or with speeches wherewith he can do no good?
Should he reason with unprofitable talk? or with speeches wherewith he can do no good:

15:3 оправдываться словами бесполезными и речью, не имеющею никакой силы?
15:3
ἐλέγχων ελεγχω convict; question
ἐν εν in
ῥήμασιν ρημα statement; phrase
οἷς ος who; what
οὐ ου not
δεῖ δει is necessary; have to
ἐν εν in
λόγοις λογος word; log
οἷς ος who; what
οὐδὲν ουδεις no one; not one
ὄφελος οφελος use
15:3
הֹוכֵ֣חַ hôḵˈēₐḥ יכח reprove
בְּ֭ ˈbᵊ בְּ in
דָבָר ḏāvˌār דָּבָר word
לֹ֣א lˈō לֹא not
יִסְכֹּ֑ון yiskˈôn סכן serve
וּ֝ ˈû וְ and
מִלִּ֗ים millˈîm מִלָּה word
לֹא־ lō- לֹא not
יֹועִ֥יל yôʕˌîl יעל profit
בָּֽם׃ bˈām בְּ in
15:3. arguis verbis eum qui non est aequalis tui et loqueris quod tibi non expedit
Thou reprovest him by words, who is not equal to thee, and thou speakest that which is not good for thee.
15:3. You rebuke with words he who is not equal to you, and you speak what is not expedient for you,
15:3. Should he reason with unprofitable talk? or with speeches wherewith he can do no good?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:3: Should he reason with unprofitable talk? - Should a man talk disrespectfully of his Maker, or speak to him without reverence? and should he suppose that he has proved any thing, when he has uttered words of little meaning, and used sound instead of sense?
Albert Barnes: Notes on the Bible - 1834
15:3: Should he reason with unprofitable talk? - It does not become a man professing to be wise to make use of words that are nothing to the purpose. The sense is, that what Job said amounted to just nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: he reason: Job 13:4, Job 13:5, Job 16:2, Job 16:3, Job 26:1-3; Mal 3:13-15; Mat 12:36, Mat 12:37; Col 4:6; Ti1 6:4, Ti1 6:5
Job 15:4
John Gill
15:3 Should he reason with unprofitable talk?.... That is, the wise man, such a man as Job; does it become him to talk such idle stuff? that which is false, and foolish, and frothy, that does not minister grace to the hearer, and is not for the use of edifying; as whatever is untrue, unwise, vain, and empty, must be useless and answer no good end; nothing is profitable but what tends to increase solid wisdom and spiritual knowledge, and to exercise grace, and influence an holy life; wherefore what are profitable to the souls of men are the doctrines of the word of God, and the experiences of the grace of God, communicated by his people one to another; and nothing but these, or what agrees with them, should come out of the mouth of a wise and good man; nor can such an one expect to convince men of their errors, or reprove them for their sins with success, who deals in words of no profit:
or with speeches wherewith he can do no good? but may do a great deal of hurt both to himself and others; but the same thing is here signified in different words,
15:415:4: Զորոյ եւ դու զերկեւղ մերժեցեր, եւ գումարեցեր առաջի Տեառն զայդպիսի բանս։
4 Դրանց երկիւղը դու էլ մերժեցիր ու Տիրոջ առաջ չարաշահեցիր այսպիսի խօսքեր:
4 Մանաւանդ դուն Աստուծոյ երկիւղը կը խափանես Ու Աստուծոյ մատուցուելիք աղօթքը կ’արգիլես։
[155]Զորոյ եւ դու զերկեւղ մերժեցեր, եւ գումարեցեր առաջի Տեառն զայդպիսի բանս:

15:4: Զորոյ եւ դու զերկեւղ մերժեցեր, եւ գումարեցեր առաջի Տեառն զայդպիսի բանս։
4 Դրանց երկիւղը դու էլ մերժեցիր ու Տիրոջ առաջ չարաշահեցիր այսպիսի խօսքեր:
4 Մանաւանդ դուն Աստուծոյ երկիւղը կը խափանես Ու Աստուծոյ մատուցուելիք աղօթքը կ’արգիլես։
zohrab-1805▾ eastern-1994▾ western am▾
15:415:4 Да ты отложил и страх и за малость считаешь речь к Богу.
15:4 οὐ ου not καὶ και and; even σὺ συ you ἀπεποιήσω αποποιεω fear; awe συνετελέσω συντελεω consummate; finish δὲ δε though; while ῥήματα ρημα statement; phrase τοιαῦτα τοιουτος such; such as these ἔναντι εναντι next to; in the presence of τοῦ ο the κυρίου κυριος lord; master
15:4 אַף־ ʔaf- אַף even אַ֭תָּה ˈʔattā אַתָּה you תָּפֵ֣ר tāfˈēr פרר break יִרְאָ֑ה yirʔˈā יִרְאָה fear וְ wᵊ וְ and תִגְרַ֥ע ṯiḡrˌaʕ גרע clip שִׂ֝יחָ֗ה ˈśîḥˈā שִׂיחָה concern לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face אֵֽל׃ ʔˈēl אֵל god
15:4. quantum in te est evacuasti timorem et tulisti preces coram DeoAs much as is in thee, thou hast made void fear, and hast taken away prayers from before God.
4. Yea, thou doest away with fear, and restrainest devotion before God.
15:4. to such an extent that, within yourself, you have expelled reverence and have taken away prayers from the presence of God.
15:4. Yea, thou castest off fear, and restrainest prayer before God.
Yea, thou castest off fear, and restrainest prayer before God:

15:4 Да ты отложил и страх и за малость считаешь речь к Богу.
15:4
οὐ ου not
καὶ και and; even
σὺ συ you
ἀπεποιήσω αποποιεω fear; awe
συνετελέσω συντελεω consummate; finish
δὲ δε though; while
ῥήματα ρημα statement; phrase
τοιαῦτα τοιουτος such; such as these
ἔναντι εναντι next to; in the presence of
τοῦ ο the
κυρίου κυριος lord; master
15:4
אַף־ ʔaf- אַף even
אַ֭תָּה ˈʔattā אַתָּה you
תָּפֵ֣ר tāfˈēr פרר break
יִרְאָ֑ה yirʔˈā יִרְאָה fear
וְ wᵊ וְ and
תִגְרַ֥ע ṯiḡrˌaʕ גרע clip
שִׂ֝יחָ֗ה ˈśîḥˈā שִׂיחָה concern
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
אֵֽל׃ ʔˈēl אֵל god
15:4. quantum in te est evacuasti timorem et tulisti preces coram Deo
As much as is in thee, thou hast made void fear, and hast taken away prayers from before God.
15:4. to such an extent that, within yourself, you have expelled reverence and have taken away prayers from the presence of God.
15:4. Yea, thou castest off fear, and restrainest prayer before God.
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
15:4: Thou castest off fear - Thou hast no reverence for God.
And restrainest prayer - Instead of humbling thyself, and making supplication to thy Judge, thou spendest thy time in arraigning his providence and justifying thyself. When a man has any doubts whether he has grieved God's Spirit, and his mind feels troubled, it is much better for him to go immediately to God, and ask forgiveness, than spend any time in finding excuses for his conduct, or laboring to divest it of its seeming obliquity. Restraining or suppressing prayer, in order to find excuses or palliations for infirmities, indiscretions, or improprieties of any kind, which appear to trench on the sacred limits of morality and godliness, may be to a man the worst of evils: humiliation and prayer for mercy and pardon can never be out of their place to any soul of man who, surrounded with evils, is ever liable to offend.
Albert Barnes: Notes on the Bible - 1834
15:4: Yea, thou castest off fear - Margin, Makest void. Fear here means the fear or Rev_erence of God; and the idea is, that Job had not maintained a proper veneration or respect for his Maker in his argument. He had defended principles and made assertions which implied great disrespect for the Deity. If those doctrines were true; if he was right in his views about God, then he was not a being who could be Rev_erenced. No confidence could be placed in his government; no worship of such a being could be maintained. Eliphaz does not refer here so much to what was personal with Job, as to his principles. He does not mean so much to affirm that he himself had lost all Rev_erence for God, as that his arguments led to that. Job had maintained that God did not in this life reward and punish people strictly according to their deserts. If this was so, Eliphaz says, then it would be impossible to honor him, and religion and worship would be at an end.
The Hebrew word rendered "castest off" - more accurately rendered in the margin "makest void" (תפר tā pē r) - implies this. "And restrainest prayer before God." Margin, "speech." The Hebrew word שׂיחה śı̂ ychâ h means properly "meditation" - and particularly meditation about divine things: Psa 119:97. Then it means "devotion" - as to meditate on divine things is a part of devotion. It may be applied to any part of devotion, and seems to be not improperly rendered "prayer." It is that devotion which finds utterance in the language of prayer. The word rendered "restrainest" - תגרע tı̂ gâ ra‛ - means to shave off - like the beard; then to cut off, to take away, detract, withhold; and the idea here is, that the views which Job maintained were such as "to sap the very foundations of religion." If God treated the righteous and the wicked alike, the one would have nothing to hope and the other nothing to fear.
There could be no ground of encouragement, to pray to him. How could the righteous pray to him, unless there was evidence that he was the friend of virtue? How could they hope for his special blessing, if he were disposed to treat the good and the bad alike? Why was it not just as well to live in sin as to be holy? And how could such a being be the object of confidence or prayer? Eliphaz mistook the meaning of Job, and pressed his positions further than he intended; and Job was not entirely able to vindicate his position, or to show how the consequences stated by Eliphaz could be avoided. "They both wanted the complete and full view of the future state of retribution Rev_ealed in the gospel, and that would have removed the whole difficulty." But I see not how the considerations here urged by this ancient sage of the tendency of Job's doctrine can be avoided, if it be applied to the views of those who hold that all people will be saved at death. If that be the truth, then who can fail to see that the tendency must be to make people cast off the fear of God and to undermine all devotion and prayer? Why should people pray, if all are to be treated alike at death? How can people worship and honor a Being who will treat the good and the bad alike? How can we have confidence in a being who makes no distinction in regard to character? And what inducement can there be to be pious, when all people shall be made as happy as they can be foRev_er whether they are pious or not? We are not to wonder, therefore, that the system tends every where to sap the foundations of virtue and religion; that it makes no man better; and that where it pRev_ails, it banishes religion and prayer from the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: castest off: Heb. makest void, Job 4:5, Job 4:6, Job 6:14; Psa 36:1-3, Psa 119:126; Zep 1:6; Rom 3:31; Gal 2:21
restrainest: Job 5:8, Job 27:10; Ch1 10:13, Ch1 10:14; Hos 7:14; Amo 6:10; Luk 18:1
prayer: or, speech.
Job 15:5
Geneva 1599
15:4 Yea, thou castest off (c) fear, and restrainest prayer before God.
(c) He charges Job as though his talk caused men to cast off the fear of God and prayer.
John Gill
15:4 Yea, thou castest off fear,.... Not of man; a slavish fear of man is to be cast off, because that brings a snare, deters men from their duty, and leads into sin; though there is a fear and reverence of men which ought to be given to them, "fear to whom fear", Rom 13:7; but here the fear of God is meant, which is to be understood of the grace of fear, of which Job was possessed; that could not be cast off, for this is not what is in a man naturally, or is by the light of nature, and arises from natural conviction, which may be cast off, as was by Pharaoh; but this is a blessing of the covenant of grace, sure and firm, and is one of the gifts of grace that are without repentance; it is a part of internal grace, which can never be lost; it is improved and increased by fresh discoveries of the grace and goodness of God, and is an antidote and preservative against apostasy: perhaps the whole worship of God may be meant, external worship, or outward religion in the form of it, which is sometimes signified by the fear of God: Eccles 12:14; and it is cast off when it is neglected and not attended to, or when men become profane, after they have made a profession of religion; but as neither of these can be thought to be the case of Job, rather the meaning of Eliphaz may be, that Job did not show that reverence to God he should, as his words may seem, in Job 13:20; or that by his way of talk and reasoning, and by the notions he had imbibed and gave out, and the assertions he laid down, all religion would be made void among men; for if, as he had said, God "destroys the perfect and the wicked, and the tabernacles of robbers prosper, and the just men are laughed to scorn", Job 9:22; who would fear God? it might be inferred from hence, that it is a vain thing to serve him, and there can be no profit got by keeping his ordinances, and walking before him; this is the way to put an end to all religion, as if Eliphaz should say, and discourage all regard unto it:
and restrainest prayer before God; prayer is to be made to God and to him only, it is a part of religious worship, directed to by the light of nature, and ought to be performed by every man; it is a special privilege of the saints, who have a covenant God on a throne of grace to go to, and can pray in a spiritual manner for spiritual things; and especially is to be observed in times of trouble, in which Job now was, and never to be disused; now this charge either respects Job himself, that he left off praying, which can hardly be supposed; or that he drew out prayer to a great length, as some understand the words (w), like the tautologies of the Heathen; or he diminished prayer, as others (x), lessened the times of prayer, and the petitions in it: or rather it may respect others; not that it can be thought he should lay his injunctions on those over whom he had any authority, forbidding his servants, or those about him, to pray; but that by his manner of reasoning he discouraged prayer, as Eliphaz thought, as an useless thing; for if God laughs at the trials and afflictions of the innocent, and suffers wicked men to prosper, who would pray to him, or serve him? see Job 9:23.
(w) "tulisti", V. L. "traheres", Cocceius; "multiplicasti", so some in Bar Tzemach. (x) "Imminues", Montanus; "imminuisti", Bolducius; "diminuis", Schmidt; "minuis", Schultens.
John Wesley
15:4 Castest off - Heb. thou makes void fear; the fear of God, piety and religion, by thy unworthy speeches of God, and by those false and pernicious principles, that God makes no difference between good and bad in the course of his providence, but equally prospers or afflicts both: thou dost that which tends to the subversion of the fear and worship of God. Restrainest prayer - Thou dost by thy words and principles, as far as in thee lies, banish prayer out of the world, by making it useless and unprofitable to men.
Robert Jamieson, A. R. Fausset and David Brown
15:4 fear--reverence for God (Job 4:6; Ps 2:11).
prayer--meditation, in Ps 104:34; so devotion. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end.
15:515:5: Պարտաւորեցա՛ր բանիւք բերանոյ քոյ, եւ ո՛չ քննեցեր զբանս հզօրաց։
5 Յանցաւոր եղար բերանիդ խօսքերով, իսկ հզօրների խօսքերը չքննեցիր:
5 Որովհետեւ բերանդ քու անօրէնութիւնդ կը ցուցնէ Ու նենգաւորներուն լեզուն ընտրեցիր։
Պարտաւորեցար բանիւք բերանոյ քո, եւ ոչ քննեցեր զբանս հզօրաց:

15:5: Պարտաւորեցա՛ր բանիւք բերանոյ քոյ, եւ ո՛չ քննեցեր զբանս հզօրաց։
5 Յանցաւոր եղար բերանիդ խօսքերով, իսկ հզօրների խօսքերը չքննեցիր:
5 Որովհետեւ բերանդ քու անօրէնութիւնդ կը ցուցնէ Ու նենգաւորներուն լեզուն ընտրեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
15:515:5 Нечестие твое настроило так уста твои, и ты избрал язык лукавых.
15:5 ἔνοχος ενοχος liable; guilty εἶ ειμι be ῥήμασιν ρημα statement; phrase στόματός στομα mouth; edge σου σου of you; your οὐδὲ ουδε not even; neither διέκρινας διακρινω discriminate; doubt ῥήματα ρημα statement; phrase δυναστῶν δυναστης dynasty; dynast
15:5 כִּ֤י kˈî כִּי that יְאַלֵּ֣ף yᵊʔallˈēf אלף be familiar עֲוֹנְךָ֣ ʕᵃwōnᵊḵˈā עָוֹן sin פִ֑יךָ fˈîḵā פֶּה mouth וְ֝ ˈw וְ and תִבְחַ֗ר ṯivḥˈar בחר examine לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue עֲרוּמִֽים׃ ʕᵃrûmˈîm עָרוּם shrewd
15:5. docuit enim iniquitas tua os tuum et imitaris linguam blasphemantiumFor thy iniquity hath taught thy mouth, and thou imitatest the tongue of blasphemers.
5. For thine iniquity teacheth thy mouth, and thou choosest the tongue of the crafty.
15:5. For your iniquity has mislead your mouth, and you imitate the tongue of blasphemers.
15:5. For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.
For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty:

15:5 Нечестие твое настроило так уста твои, и ты избрал язык лукавых.
15:5
ἔνοχος ενοχος liable; guilty
εἶ ειμι be
ῥήμασιν ρημα statement; phrase
στόματός στομα mouth; edge
σου σου of you; your
οὐδὲ ουδε not even; neither
διέκρινας διακρινω discriminate; doubt
ῥήματα ρημα statement; phrase
δυναστῶν δυναστης dynasty; dynast
15:5
כִּ֤י kˈî כִּי that
יְאַלֵּ֣ף yᵊʔallˈēf אלף be familiar
עֲוֹנְךָ֣ ʕᵃwōnᵊḵˈā עָוֹן sin
פִ֑יךָ fˈîḵā פֶּה mouth
וְ֝ ˈw וְ and
תִבְחַ֗ר ṯivḥˈar בחר examine
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
עֲרוּמִֽים׃ ʕᵃrûmˈîm עָרוּם shrewd
15:5. docuit enim iniquitas tua os tuum et imitaris linguam blasphemantium
For thy iniquity hath taught thy mouth, and thou imitatest the tongue of blasphemers.
15:5. For your iniquity has mislead your mouth, and you imitate the tongue of blasphemers.
15:5. For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Отрицание страха Божьего составляет прямое проявление нечестия (Пс IX:25, 27, 32, 34; Пс XXXV:2). Следовательно, сам Иов свидетельствует о своей греховности, виновности, сам является в роли самообличителя: "тебя обвиняют уста твои, а не я..."
Adam Clarke: Commentary on the Bible - 1831
15:5: For thy mouth uttereth - In attempting to justify thyself, thou hast added iniquity to sin, and hast endeavored to impute blame to thy Maker.
The tongue of the crafty - Thou hast varnished thy own conduct, and used sophistical arguments to defend thyself. Thou resemblest those cunning persons, ערומים arumim, who derive their skill and dexterity from the old serpent, "the nachash, who was ערום arum, subtle, or crafty, beyond all the beasts of the field;" Gen 3:1. Thy wisdom is not from above, but from beneath.
Albert Barnes: Notes on the Bible - 1834
15:5: For thy mouth uttereth thine iniquity - Margin, "teacheth." That is, "your whole argument shows that you are a guilty man. A man who can defend such positions about God cannot be a pious man, or have any proper veneration for the Most High." A man may pursue an argument, and defend positions, that shall as certainly show that he is destitute of religion as though he lived an abandoned life; and he who holds opinions that are dishonorable to God, can no more be a pious man than if he dishonored God by violating his law.
Thou choosest the tongue of the crafty - Instead of pursuing an argument with candor and sincerity, you have resorted to miserable sophisms, such as running disputants use. You have not showed a disposition to ascertain and defend the truth, but have relied on the arts and evasions of the subtle disputant and the rhetorician. His whole discourse, according to Eliphaz, was a work of mere art, designed to blind his hearers; to deceive them with a favorable opinion of his piety; and to give some plausible, but delusive view of the government of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: uttereth: Heb. teacheth, Job 9:22-24, Job 12:6; Mar 7:21, Mar 7:22; Luk 6:45; Jam 1:26
thou choosest: Psa 50:19, Psa 50:20, Psa 52:2-4, Psa 64:3, Psa 120:2, Psa 120:3; Jer 9:3-5, Jer 9:8; Jam 3:5-8
Job 15:6
Geneva 1599
15:5 For thy mouth uttereth thine iniquity, and thou choosest the (d) tongue of the crafty.
(d) You speak as the mockers and contemners of God do.
John Gill
15:5 For thy mouth uttereth thine iniquity,.... Which was in his heart, and so was an evidence against him, and proved him perverse, and made good the above charges exhibited against him: or "thine iniquity teaches thy mouth" (y); the wickedness that was in his heart prompted his mouth to speak the things he did, see Mt 12:34; and this, as it was an instance of his folly, Prov 15:2; so a proof of his casting off the fear of the Lord; for if that had been before his eyes, he would have bridled his lips, and not uttered all the wickedness of his heart: for he that "bridleth not his tongue, this man's religion is vain", Jas 1:26;
and thou choosest the tongue of the crafty; coloured over things under specious pretences of religion and godliness, so that the simple and ignorant took him for a holy good man, when he was at heart an hypocrite; in this light Eliphaz puts Job, as one that walked and talked in craftiness, and was a deceitful worker, and imposed upon men with false glosses and plausible pretences.
(y) "docuit iniquitas tua os tuum", V. L. Pagninus, Bolducius; "docebit", Montanus; "docet", Piscator, Cocceius; so Tigurine version.
John Wesley
15:5 Uttereth - Thy words discover the naughtiness of thy heart. Crafty - Thou speakest wickedly, and craftily: thou coverest thy impious principles with fair pretences of piety.
Robert Jamieson, A. R. Fausset and David Brown
15:5 The sophistry of thine own speeches proves thy guilt.
15:615:6: Կշտամբեսցէ զքեզ քո՛ բերան՝ եւ ո՛չ ես, շրթունք քո հակառա՛կ քեզ վկայեսցեն։
6 Քո իսկ բերանն է կշտամբելու քեզ, ոչ թէ ես. շրթունքներդ քո դէմ վկայութիւն են տալու:
6 Քու բերա՛նդ քեզ պիտի դատապարտէ ու ոչ թէ՝ ես։Քու շրթունքներդ քեզի դէմ պիտի վկայեն։
Կշտամբեսցէ զքեզ քո բերան` եւ ոչ ես, շրթունք քո հակառակ քեզ վկայեսցեն:

15:6: Կշտամբեսցէ զքեզ քո՛ բերան՝ եւ ո՛չ ես, շրթունք քո հակառա՛կ քեզ վկայեսցեն։
6 Քո իսկ բերանն է կշտամբելու քեզ, ոչ թէ ես. շրթունքներդ քո դէմ վկայութիւն են տալու:
6 Քու բերա՛նդ քեզ պիտի դատապարտէ ու ոչ թէ՝ ես։Քու շրթունքներդ քեզի դէմ պիտի վկայեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:615:6 Тебя обвиняют уста твои, а не я, и твой язык говорит против тебя.
15:6 ἐλέγξαι ελεγχω convict; question σε σε.1 you τὸ ο the σὸν σος your στόμα στομα mouth; edge καὶ και and; even μὴ μη not ἐγώ εγω I τὰ ο the δὲ δε though; while χείλη χειλος lip; shore σου σου of you; your καταμαρτυρήσουσίν καταμαρτυρεω testify against σου σου of you; your
15:6 יַרְשִֽׁיעֲךָ֣ yaršˈîʕᵃḵˈā רשׁע be guilty פִ֣יךָ fˈîḵā פֶּה mouth וְ wᵊ וְ and לֹא־ lō- לֹא not אָ֑נִי ʔˈānî אֲנִי i וּ֝ ˈû וְ and שְׂפָתֶ֗יךָ śᵊfāṯˈeʸḵā שָׂפָה lip יַעֲנוּ־ yaʕᵃnû- ענה answer בָֽךְ׃ vˈāḵ בְּ in
15:6. condemnabit te os tuum et non ego et labia tua respondebunt tibiThy own mouth shall condemn thee, and not I: and thy own lips shall answer thee.
6. Thine own mouth condemneth thee, and not I; yea, thine own lips testify against thee.
15:6. Your own mouth will condemn you, not I; and your own lips will answer you.
15:6. Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.
Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee:

15:6 Тебя обвиняют уста твои, а не я, и твой язык говорит против тебя.
15:6
ἐλέγξαι ελεγχω convict; question
σε σε.1 you
τὸ ο the
σὸν σος your
στόμα στομα mouth; edge
καὶ και and; even
μὴ μη not
ἐγώ εγω I
τὰ ο the
δὲ δε though; while
χείλη χειλος lip; shore
σου σου of you; your
καταμαρτυρήσουσίν καταμαρτυρεω testify against
σου σου of you; your
15:6
יַרְשִֽׁיעֲךָ֣ yaršˈîʕᵃḵˈā רשׁע be guilty
פִ֣יךָ fˈîḵā פֶּה mouth
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָ֑נִי ʔˈānî אֲנִי i
וּ֝ ˈû וְ and
שְׂפָתֶ֗יךָ śᵊfāṯˈeʸḵā שָׂפָה lip
יַעֲנוּ־ yaʕᵃnû- ענה answer
בָֽךְ׃ vˈāḵ בְּ in
15:6. condemnabit te os tuum et non ego et labia tua respondebunt tibi
Thy own mouth shall condemn thee, and not I: and thy own lips shall answer thee.
6. Thine own mouth condemneth thee, and not I; yea, thine own lips testify against thee.
15:6. Your own mouth will condemn you, not I; and your own lips will answer you.
15:6. Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.
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Albert Barnes: Notes on the Bible - 1834
15:6: Thine own mouth condemneth thee - That is, the sentiments which you have uttered show that you cannot be a pious man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: own mouth: Job 9:20; Psa 64:8; Mat 12:37, Mat 26:65; Luk 19:22
thine own: Job 33:8-12, Job 34:5-9, Job 35:2, Job 35:3, Job 40:8, Job 42:3
Job 15:7
John Gill
15:6 Thine own mouth condemneth thee, and not I,.... Or shows thee to be a wicked person, guilty of things charged upon thee; out of thine own mouth thou art convicted, there needs no other evidence to be brought against thee, that is sufficient: and thou savest me, and any other, the trouble of passing the sentence of condemnation upon thee; thou hast done it thyself, thine own mouth is judge and jury, and brings in the verdict, and pronounces it, as well as is the witness, as follows, and is instead of a thousand witnesses, Job 9:20;
yea, thine own lips testify against thee; and therefore there were no need of producing any other testimony; what he had said showed that his talk was vain and unprofitable, unbecoming a wise man, and tending to make null and void the fear of God among men, to discourage all religious exercises, and particularly prayer before God.
Robert Jamieson, A. R. Fausset and David Brown
15:6 No pious man would utter such sentiments.
15:715:7: Իսկ արդ՝ զիա՞րդ. միթէ առաջի՞ն քան զմարդիկ ծնեալ իցես. կամ յառա՞ջ քան զբլուրս հաստատեցար։
7 Ի՛նչ է, բոլոր մարդկանցից առա՞ջ ես ծնուել, թէ՞ բոլոր բլուրներից վաղ ես հաստատուել:
7 Առաջին ծնած մարդը դո՞ւն ես, Կամ բլուրներէն առա՞ջ ստեղծուեցար։
Իսկ արդ զիա՞րդ. միթէ [156]առաջի՞ն քան զմարդիկ`` ծնեալ իցես, կամ յառա՞ջ քան զբլուրս հաստատեցար:

15:7: Իսկ արդ՝ զիա՞րդ. միթէ առաջի՞ն քան զմարդիկ ծնեալ իցես. կամ յառա՞ջ քան զբլուրս հաստատեցար։
7 Ի՛նչ է, բոլոր մարդկանցից առա՞ջ ես ծնուել, թէ՞ բոլոր բլուրներից վաղ ես հաստատուել:
7 Առաջին ծնած մարդը դո՞ւն ես, Կամ բլուրներէն առա՞ջ ստեղծուեցար։
zohrab-1805▾ eastern-1994▾ western am▾
15:715:7 Разве ты первым человеком родился и прежде холмов создан?
15:7 τί τις.1 who?; what? γάρ γαρ for μὴ μη not πρῶτος πρωτος first; foremost ἀνθρώπων ανθρωπος person; human ἐγενήθης γινομαι happen; become ἢ η or; than πρὸ προ before; ahead of θινῶν θις pitch
15:7 הֲ hᵃ הֲ [interrogative] רִאישֹׁ֣ון rîšˈôn רִאשֹׁון first אָ֭דָם ˈʔāḏām אָדָם human, mankind תִּוָּלֵ֑ד tiwwālˈēḏ ילד bear וְ wᵊ וְ and לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face גְבָעֹ֣ות ḡᵊvāʕˈôṯ גִּבְעָה hill חֹולָֽלְתָּ׃ ḥôlˈālᵊttā חיל have labour pain, to cry
15:7. numquid primus homo tu natus es et ante colles formatusArt thou the first man that was born, or wast thou made before the hills?
7. Art thou the first man that was born? or wast thou brought forth before the hills?
15:7. Are you the first man who was born, or were you formed before the hills?
15:7. [Art] thou the first man [that] was born? or wast thou made before the hills?
Art thou the first man [that] was born? or wast thou made before the hills:

15:7 Разве ты первым человеком родился и прежде холмов создан?
15:7
τί τις.1 who?; what?
γάρ γαρ for
μὴ μη not
πρῶτος πρωτος first; foremost
ἀνθρώπων ανθρωπος person; human
ἐγενήθης γινομαι happen; become
η or; than
πρὸ προ before; ahead of
θινῶν θις pitch
15:7
הֲ hᵃ הֲ [interrogative]
רִאישֹׁ֣ון rîšˈôn רִאשֹׁון first
אָ֭דָם ˈʔāḏām אָדָם human, mankind
תִּוָּלֵ֑ד tiwwālˈēḏ ילד bear
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
גְבָעֹ֣ות ḡᵊvāʕˈôṯ גִּבְעָה hill
חֹולָֽלְתָּ׃ ḥôlˈālᵊttā חיל have labour pain, to cry
15:7. numquid primus homo tu natus es et ante colles formatus
Art thou the first man that was born, or wast thou made before the hills?
15:7. Are you the first man who was born, or were you formed before the hills?
15:7. [Art] thou the first man [that] was born? or wast thou made before the hills?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8. В своих речах Иов не проявил обычной, свойственной человеку мудрости. Тем более он не имеет основания усвоить себе какую-то особенную мудрость, побуждающую друзей к полному молчанию (XII:13). Он не первый человек, и потому не наделен теми высшими качествами, какие были свойственны этому последнему. Он сотворен не прежде холмов, как бы от вечности (Пс LXXXIX:2; Притч VIII:25), не стоял в непосредственных отношениях к Богу и не посвящен им в планы мироправления (Прем IX:13).
Adam Clarke: Commentary on the Bible - 1831
15:7: Art thou the first man that was born? - Literally, "Wert thou born before Adam?" Art thou in the pristine state of purity and innocence? Or art thou like Adam in his first state? It does not become the fallen descendant of a fallen parent to talk as thou dost.
Made before the hills? - Did God create thee the beginning of his ways? or wert thou the first intelligent creature which his hands have formed?
Albert Barnes: Notes on the Bible - 1834
15:7: Art thou the first man that was born? - Hast thou lived ever since the creation, and treasured up all the wisdom of past times, that thou dost now speak so arrogantly and confidently? This question was asked, because, in the estimation of Eliphaz and his friends, wisdom was supposed to be connected with long life, and with an opportunity for extended and varied observation; see . Job they regarded as comparatively a young man.
Wast thou made before the hills - The mountains and the hills are often represented as being the oldest of created objects, probably because they are the most ancient things that appear on earth. Springs dry up, and waters change their beds; cities are built and decay; kingdoms rise and fall, and all the monuments of human skill and art perish; but the hills and mountains remain the same from age to age. Thus, in Psa 90:2 :
Before the mountains were brought forth,
Or ever thou hadst formed the earth and the world,
Even from everlasting to everlasting thou art God.
So in Pro 8:25, in the description of wisdom:
Before the mountains were settled,
Before the hills was I brought forth.
So the hills are called "everlasting" Gen 49:26, in allusion to their great antiquity and permanence. And so we, in common parlance, have a similar expression when we say of anything that "it is as old as the hills." The question which Eliphaz intends to ask here of Job is, whether he had lived from the creation, and had observed everything?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: the first: Job 15:10, Job 12:12; Gen 4:1
or wast thou: Job 38:4-41; Psa 90:2; Pro 8:22-25
Job 15:8
Carl Friedrich Keil and Franz Delitzsch
15:7
7 Wast thou as the first one born as a man,
And hast thou been brought forth before the hills?
8 Hast thou attended to the counsel of Eloah,
And hast thou kept wisdom to thyself?
9 What dost thou know that we have not known?
Doest thou understand what we have not been acquainted with?
10 Both grey-haired and aged are among us,
Older in days than thy father.
The question in Job 15:7 assumes that the first created man, because coming direct from the hand of God, had the most direct and profoundest insight into the mysteries of the world which came into existence at the same time as himself. Schlottman calls to mind an ironical proverbial expression of the Hindus: "Yea, indeed, he is the first man; no wonder that he is so wise" (Roberts, Orient. Illustr. p. 276). It is not to be translated: wast thou born as the first man, which is as inadmissible as the translation of אחת מעט, Hag 2:6, by "a little" (vid., Khler in loc.); rather ראישׁון (i.e., ראישׁון, as Josh 21:10, formed from ראשׁ, like the Arabic raı̂s, from ras, if it is not perhaps a mere incorrect amalgamation of the forms ראשׁון and רשׁון, Job 8:8) is in apposition with the subject, and אדם is to be regarded as predicate, according to Ges. 139, 2. Raschi's translation is also impossible: wast thou born before Adam? for this Greek form of expression, πρῶτος μον, Jn 1:15, Jn 1:30; Jn 15:18 (comp. Odyss. xi. 481f., σεῖο μακάρτατος), is strange to the Hebrew. In the parallel question, Job 15:7, Umbr., Schlottm., and Renan (following Ewald) see a play upon Prov 8:24.: art thou the demiurgic Wisdom itself? But the introductory proverbs (Prov 1-9) are more recent than the book of Job (vid., supra, p. 24), and indeed probably, as we shall show elsewhere, belong to the time of Jehoshaphat. Consequently the more probable relation is that the writer of Prov 8:24. has adopted words from the book of Job in describing the pre-existence of the Chokma. Was Job, a higher spirit-nature, brought forth, i.e., as it were amidst the pangs of travail (חוללת, Pulal from חול, חיל), before the hills? for the angels, according to Scripture, were created before man, and even before the visible universe (vid., Job 38:4.). Hirz., Ew., Schlottm., and others erroneously translate the futt. in the questions, Job 15:8, as praes. All the verbs in Job 15:7, Job 15:8, are under the control of the retrospective character which is given to the verses by ראישׁון; comp. Job 10:10., where זכר־נא has the same influence, and also Job 3:3, where the historical sense of אוּלד depends not upon the syntax, but upon logical necessity. Translate therefore: didst thou attend in the secret council (סוד, like Jer 23:18, comp. Ps 89:8) of Eloah (according to the correct form of writing in Codd. and in Kimchi, Michlol 54a, הבסוד, like Job 15:11 המעט and Job 22:13 הבעד, with Beth raph. and without Gaja),
(Note: As a rule, the interrogative He, when pointed with Pathach, has Gaja against the Pathach 2Kings 7:5; this, however, falls away (among other instances) when the syllable immediately following the He has the tone, as in the two examples given above (comp. also האל, Job 8:3; הלאל, Job 13:7), or the usual Gaja (Metheg) which stands in the antepenultima (Br, Metheg-Setzung, 23)
and didst then acquire for thyself (גרע, here attrahere, like the Arabic, sorbere, to suck in) wisdom? by which one is reminded of Prometheus' fire stolen from heaven. Nay, Job can boast of no extraordinary wisdom. The friends - as Eliphaz, Job 15:9, says in their name - are his contemporaries; and if he desires to appeal to the teaching of his father, and of his ancestors generally, let them know that there are hoary-headed men among themselves, whose discernment is deeper by reason of their more advanced age. גּם is inverted, like Job 2:10 (which see); and at the same time, since it is sued twice, it is correlative: etiam inter nos et cani et senes. Most modern expositors think that Eliphaz, "in modestly concealed language" (Ewald), refers to himself. But the reference would be obvious enough; and wherefore this modest concealing, which is so little suited to the character of Eliphaz? Moreover, Job 15:10 does not sound as if speaking merely of one, and in Job 15:10 Eliphaz would make himself older than he appears to be, for it is nowhere implied that Job is a young man in comparison with him. We therefore with Umbreit explain בּנוּ: in our generation. Thus it sounds more like the Arabic, both in words (kebı̂r Arab., usual in the signif. grandaevus) and in substance. Eliphaz appeals to the source of reliable tradition, since they have even among their races and districts mature old men, and since, indeed, according to Job's own admission (Job 12:12), there is "wisdom among the ancient ones."
Geneva 1599
15:7 [Art] thou the (e) first man [that] was born? or wast thou made before the hills?
(e) That is, the most ancient and so by reason the most wise?
John Gill
15:7 Art thou the first man that was born?.... The first Adam, who was created in wisdom and knowledge, and had a large share of understanding in things natural, civil, and moral; knew much of God and his perfections, of the works of nature, and of the wisdom and power of God displayed in them; one instance of which is his giving names to the creatures; dost thou think thou art that selfsame individual person, the father of all mankind, who had such a stock and fund of knowledge, until, by seeking after more, and that unlawful, he lost much of what he had? dost thou imagine that thou hast lived ever since, and seen or known everything that was done in all ages from the beginning, and hast gathered a large share of knowledge from long experience, and by making strict observations on men and things in such a length of time? or, as the Targum,
"wast thou born with the first man, without father and mother?''
and hast thou existed ever since? or, "wast thou born before Adam?" before the first man (z)? Art thou the wisdom and son of God, who was before Abraham, before Adam, before any creature whatever, was in the beginning with God, and was God? What dost thou make thyself to be, Job? thou, a mere man, dost thou make thyself to be the eternal God? for to be before the first man, or to be the firstborn of every creature, or to be born before every creature, is expressive of eternity, as is the following phrase:
or wast thou made before the hills? or existed before they did? as is said of the son of God, Prov 8:25; what is before the hills and mountains is eternal; the eternal God and his eternity are thus described, Ps 90:2.
(z) So Mercerus, and some in Vatablus, Schmidt, Jarchi, & Bar Tzemach.
Robert Jamieson, A. R. Fausset and David Brown
15:7 That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Prov 8:25; Ps 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.
15:815:8: Կամ զհրաման Տեառն լուա՞ր. թէ ՚ի քե՞զ եհաս իմաստութիւն։
8 Դո՞ւ ես լսել Տիրոջ հրամանը, թէ՞ քեզ է օժտել նա իմաստութեամբ:
8 Աստուծոյ գաղտնիքներուն ունկնդիր եղա՞րԵւ իմաստութիւնը միայն քեզի՞ պահեցիր։
[157]Կամ զհրաման Տեառն լուա՞ր, թէ ի քե՞զ եհաս իմաստութիւն:

15:8: Կամ զհրաման Տեառն լուա՞ր. թէ ՚ի քե՞զ եհաս իմաստութիւն։
8 Դո՞ւ ես լսել Տիրոջ հրամանը, թէ՞ քեզ է օժտել նա իմաստութեամբ:
8 Աստուծոյ գաղտնիքներուն ունկնդիր եղա՞րԵւ իմաստութիւնը միայն քեզի՞ պահեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
15:815:8 Разве совет Божий ты слышал и привлек к себе премудрость?
15:8 ἦ η.1 surely σύνταγμα συνταγμα lord; master ἀκήκοας ακουω hear εἰς εις into; for δὲ δε though; while σὲ σε.1 you ἀφίκετο αφικνεομαι reach σοφία σοφια wisdom
15:8 הַ ha הֲ [interrogative] בְ vᵊ בְּ in סֹ֣וד sˈôḏ סֹוד confidential talk אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god תִּשְׁמָ֑ע tišmˈāʕ שׁמע hear וְ wᵊ וְ and תִגְרַ֖ע ṯiḡrˌaʕ גרע clip אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
15:8. numquid consilium Dei audisti et inferior te erit eius sapientiaHast thou heard God's counsel, and shall his wisdom be inferior to thee?
8. Hast thou heard the secret counsel of God? and dost thou restrain wisdom to thyself?
15:8. Have you heard the intentions of God, and will his wisdom be inferior to you?
15:8. Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?
Hast thou heard the secret of God? and dost thou restrain wisdom to thyself:

15:8 Разве совет Божий ты слышал и привлек к себе премудрость?
15:8
η.1 surely
σύνταγμα συνταγμα lord; master
ἀκήκοας ακουω hear
εἰς εις into; for
δὲ δε though; while
σὲ σε.1 you
ἀφίκετο αφικνεομαι reach
σοφία σοφια wisdom
15:8
הַ ha הֲ [interrogative]
בְ vᵊ בְּ in
סֹ֣וד sˈôḏ סֹוד confidential talk
אֱלֹ֣והַ ʔᵉlˈôha אֱלֹוהַּ god
תִּשְׁמָ֑ע tišmˈāʕ שׁמע hear
וְ wᵊ וְ and
תִגְרַ֖ע ṯiḡrˌaʕ גרע clip
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
15:8. numquid consilium Dei audisti et inferior te erit eius sapientia
Hast thou heard God's counsel, and shall his wisdom be inferior to thee?
15:8. Have you heard the intentions of God, and will his wisdom be inferior to you?
15:8. Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?
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
15:8: Hast thou heard the secret of God? - "Hast thou hearkened in God's council?" Wert thou one of the celestial cabinet, when God said, Let Us make man in Our image, and in Our likeness?
Dost thou restrain wisdom to thyself? - Dost thou wish us to understand that God's counsels were revealed to none but thyself? And dost thou desire that we should give implicit credence to whatsoever thou art pleased to speak? These are all strong sarcastic questions, and apparently uttered with great contempt.
Albert Barnes: Notes on the Bible - 1834
15:8: Hast thou heard the secret of God? - literally, "in the secret of God hast thou heard" - הסוד hasô d. The word rendered "secret" (סוד sô d) means properly a "couch" or "cushion," on which one reclines - whether for sleep or at a table, or as a divan. Hence, it means a divan, or circle of persons sitting together for familiar conversation, Jer 6:11; Jer 15:17; or of judges, counsellors, or advisers for consultation, as the word "divan" is now used in Oriental countries; Psa 89:7; Jer 33:18. Then it means any consultation, counsel, familiar conversation, or intimacy; Psa 55:14; Pro 15:22. Here God is represented in Oriental language as seated in a "divan," or council of state: there is deliberation about the concerns of his government; important questions are agitated and decided; and Eliphaz asks of Job whether he had been admitted to that council, and had heard those deliberations; and whether, if he had not, he was qualified to pronounce as he had done, on the plans and purposes of the Almighty.
And dost thou restrain wisdom to thyself? - Having obtained the secret of that council, art thou now keeping it wholly to thyself - as a prime minister might be supposed to keep the purposes resolved on in the divan? "Hast thou listened in the council of yahweh, and dost thou now reserve all wisdom to thyself?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: the secret: Job 11:6; Deu 29:29; Psa 25:14; Pro 3:32; Jer 23:18; Amo 3:7; Mat 11:25; Mat 13:11, Mat 13:35; Joh 15:15; Rom 11:34, Rom 16:25, Rom 16:26; Co1 2:9-11, Co1 2:16
thou restrain: Job 12:2, Job 13:5, Job 13:6
Job 15:9
Geneva 1599
15:8 Hast thou heard the secret of God? and dost thou restrain wisdom (f) to thyself?
(f) Are you only wise?
John Gill
15:8 Hast thou heard the secret of God?.... Or, "in the secret of God" (a), in his cabinet council, what was said and done there? hast thou stood in the council of God? hast thou been one of his privy council, or counsellors, and been let into all the secrets of God, of his purposes and providence, and into the reasons of all his administrations, that thou talkest so freely, and boldly, and confidently as thou dost? Indeed Christ, the son of God, was the Angel of the great council; the counsel of peace was between him and his Father; yea, he was in his bosom, and privy to all his thoughts, designs, and decrees, and knew everything, what would be, and the reasons thereof; as well as the nature of his Father, his perfections, mind, and will, which he has declared: but could Job pretend to this, or anything like it? no, surely. Indeed there are some secrets of God which he makes known to his people, and no doubt, in some measure, Job was acquainted with them; such as the secrets of God's love, and of the covenant of his grace, which are with them that fear him; and such an one Job was, and with whom, in times past at least, the secret of God was, even his everlasting love in the open manifestation of it to him; which is a secret in the heart of God, till revealed and shed abroad in the hearts of his people; and so the "mysteries" of God, as some render the word, the doctrines of the Gospel, the mysteries of the kingdom of heaven, the knowledge of them, is given to the sons of men; Job was acquainted with them, with the incarnation of Christ, redemption by him, and the resurrection of the dead; the secrets of Providence, though they may not always be known now, they will be hereafter; yea, God does nothing but he reveals his secrets to his servants the prophets Amos 3:7, as he did to Abraham his friend; and as for the purposes of God, which are the secret things that belong to him, and can never be known unless revealed, and when fulfilled, even those, such as relate to the election of men, their redemption by Christ, and the effectual calling, are made known by God's saving and calling them according to them:
and dost thou restrain wisdom to thyself? not keep it to himself without communicating it to others, which to do is to imprison the truth, and detain it in unrighteousness; as men have freely received, they should freely give; but he arrogated and ascribed wisdom to himself, monopolized it, and would allow no man to have any share of it but himself; he reckoned so highly of himself, as if he was the only wise man in the world; thus what he charged his friends with Eliphaz retorts upon himself, Job 12:2; as he does his own words in Job 15:9.
(a) "in secreto Dei", Pagninus, Montanus, Cocceius. Schultens.
Robert Jamieson, A. R. Fausset and David Brown
15:8 secret--rather, "Wast thou a listener in the secret council of God?" The Hebrew means properly the cushions of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (Ps 25:14; Gen 18:17; Jn 15:15).
restrain--Rather, didst thou take away, or borrow, thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (Job 15:8-9) retorts Job's words upon himself (Job 12:2-3; Job 13:2).
15:915:9: Զի՞նչ է, զոր դու գիտիցես, եւ մեք ո՛չ գիտիցեմք. կամ զի՞նչ դու իմանայցես՝ եւ ո՛չ մեք[9211]։ [9211] Ոմանք. Զոր գիտես, եւ մեք ո՛չ գիտի՛՛։
9 Այն ի՞նչ է, որ դու գիտես, իսկ մենք՝ ոչ, կամ ի՞նչն է, որ դու կ’իմանաս, իսկ մենք՝ ոչ:
9 Ի՞նչ գիտես դուն, որ մենք չենք գիտեր. Ի՞նչ բանէ տեղեկութիւն ունիս, որ մենք չունինք։
Զի՞նչ է` զոր դու գիտիցես, եւ մեք ոչ գիտիցեմք. կամ զի՞նչ դու իմանայցես` եւ ոչ մեք:

15:9: Զի՞նչ է, զոր դու գիտիցես, եւ մեք ո՛չ գիտիցեմք. կամ զի՞նչ դու իմանայցես՝ եւ ո՛չ մեք[9211]։
[9211] Ոմանք. Զոր գիտես, եւ մեք ո՛չ գիտի՛՛։
9 Այն ի՞նչ է, որ դու գիտես, իսկ մենք՝ ոչ, կամ ի՞նչն է, որ դու կ’իմանաս, իսկ մենք՝ ոչ:
9 Ի՞նչ գիտես դուն, որ մենք չենք գիտեր. Ի՞նչ բանէ տեղեկութիւն ունիս, որ մենք չունինք։
zohrab-1805▾ eastern-1994▾ western am▾
15:915:9 Что знаешь ты, чего бы не знали мы? что разумеешь ты, чего не было бы и у нас?
15:9 τί τις.1 who?; what? γὰρ γαρ for οἶδας οιδα aware ὃ ος who; what οὐκ ου not οἴδαμεν οιδα aware ἢ η or; than τί τις.1 who?; what? συνίεις συνιημι comprehend ὃ ος who; what οὐχὶ ουχι not; not actually καὶ και and; even ἡμεῖς ημεις we
15:9 מַה־ mah- מָה what יָּ֭דַעְתָּ ˈyyāḏaʕtā ידע know וְ wᵊ וְ and לֹ֣א lˈō לֹא not נֵדָ֑ע nēḏˈāʕ ידע know תָּ֝בִ֗ין ˈtāvˈîn בין understand וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not עִמָּ֥נוּ ʕimmˌānû עִם with הֽוּא׃ hˈû הוּא he
15:9. quid nosti quod ignoremus quid intellegis quod nesciamusWhat knowest thou that we are ignorant of? what dost thou understand that we know not?
9. What knowest thou, that we know not? what understandest thou, which is not in us?
15:9. What do you know, about which we are ignorant? What do you understand that we do not know?
15:9. What knowest thou, that we know not? [what] understandest thou, which [is] not in us?
What knowest thou, that we know not? [what] understandest thou, which [is] not in us:

15:9 Что знаешь ты, чего бы не знали мы? что разумеешь ты, чего не было бы и у нас?
15:9
τί τις.1 who?; what?
γὰρ γαρ for
οἶδας οιδα aware
ος who; what
οὐκ ου not
οἴδαμεν οιδα aware
η or; than
τί τις.1 who?; what?
συνίεις συνιημι comprehend
ος who; what
οὐχὶ ουχι not; not actually
καὶ και and; even
ἡμεῖς ημεις we
15:9
מַה־ mah- מָה what
יָּ֭דַעְתָּ ˈyyāḏaʕtā ידע know
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
נֵדָ֑ע nēḏˈāʕ ידע know
תָּ֝בִ֗ין ˈtāvˈîn בין understand
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
עִמָּ֥נוּ ʕimmˌānû עִם with
הֽוּא׃ hˈû הוּא he
15:9. quid nosti quod ignoremus quid intellegis quod nesciamus
What knowest thou that we are ignorant of? what dost thou understand that we know not?
15:9. What do you know, about which we are ignorant? What do you understand that we do not know?
15:9. What knowest thou, that we know not? [what] understandest thou, which [is] not in us?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10. Иов - обыкновенный смертный человек; знания его нисколько не выше знаний друзей. Но так как последние ссылаются в своих речах на опыт предков, более старых, чем предки Иова, и потому более мудрых, то он должен согласиться с ними.
Adam Clarke: Commentary on the Bible - 1831
15:9: What knowest thou - Is it likely that thy intellect is greater than ours; and that thou hast cultivated it better than we have done ours?
What understandest thou - Or, Dost thou understand any thing, and it is not with us? Show us any point of knowledge possessed by thyself, of which we are ignorant.
Albert Barnes: Notes on the Bible - 1834
15:9: What knowest thou that we know not? - What pretensions or claims to wisdom have you which we have not? We have had, at least, equal advantages, and may be presumed to know as much as you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: knowest: Job 13:2, Job 26:3, Job 26:4; Co2 10:7, Co2 11:5, Co2 11:21-30
Job 15:10
John Gill
15:9 What knowest thou that we know not?.... Which are pretty near the words of Job to his friends, Job 12:3; and to the same sense is what follows:
what understandest thou which is not in us? in our hearts, minds, and understanding; or among us, which one or other, or all of us, have not: yet all men have not knowledge alike; some that profess themselves to be wise, and to have a large share of knowledge, are fools; and such who think they know something extraordinary, and more than others, know nothing as they ought to know; and such who have gifts of real knowledge have them different one from another; even of the things known there is not a like degree of knowledge, and particularly in spiritual things; some are little children in understanding, some are young men and know more, and some are fathers, and know most of all; an equality in knowledge belongs to another state, to the latter day glory, when the watchmen shall see eye to eye, and all shall know the Lord, from the least to the greatest, and especially to the ultimate glory, when saints will know as they are known.
Robert Jamieson, A. R. Fausset and David Brown
15:9 in us--or, "with us," Hebraism for "we are aware of."
15:1015:10: ※ Նաեւ ՚ի մե՛զ ծեր եւ հի՛ն աւուրց գոյ եւ երիցագոյն քան զհայր քո աւուրբք։
10 Մեր մէջ էլ կան ծերեր, ալեհեր մարդիկ, տարիքով շատ աւելի մեծեր, քան քո հայրը:
10 Մեր մէջ ճերմակ մազերով Ու խիստ ծեր մարդիկ ալ կան, Որոնք տարիքով քու հօրմէդ աւելի մեծ են։
Նա եւ ի մեզ ծեր եւ հին աւուրց գոյ եւ երիցագոյն քան զհայր քո աւուրբք:

15:10: ※ Նաեւ ՚ի մե՛զ ծեր եւ հի՛ն աւուրց գոյ եւ երիցագոյն քան զհայր քո աւուրբք։
10 Մեր մէջ էլ կան ծերեր, ալեհեր մարդիկ, տարիքով շատ աւելի մեծեր, քան քո հայրը:
10 Մեր մէջ ճերմակ մազերով Ու խիստ ծեր մարդիկ ալ կան, Որոնք տարիքով քու հօրմէդ աւելի մեծ են։
zohrab-1805▾ eastern-1994▾ western am▾
15:1015:10 И седовласый и старец есть между нами, днями превышающий отца твоего.
15:10 καί και and; even γε γε in fact πρεσβύτης πρεσβυτης old one καί και and; even γε γε in fact παλαιὸς παλαιος old ἐν εν in ἡμῖν ημιν us βαρύτερος βαρυς weighty; heavy τοῦ ο the πατρός πατηρ father σου σου of you; your ἡμέραις ημερα day
15:10 גַּם־ gam- גַּם even שָׂ֣ב śˈāv שׂיב be old גַּם־ gam- גַּם even יָשִׁ֣ישׁ yāšˈîš יָשִׁישׁ aged בָּ֑נוּ bˈānû בְּ in כַּבִּ֖יר kabbˌîr כַּבִּיר great מֵ mē מִן from אָבִ֣יךָ ʔāvˈîḵā אָב father יָמִֽים׃ yāmˈîm יֹום day
15:10. et senes et antiqui sunt in nobis multo vetustiores quam patres tuiThere are with us also aged and ancient men, much elder than thy fathers.
10. With us are both the grayheaded and the very aged men, much elder than thy father.
15:10. There are with us both aged and ancient men, even more senior than your fathers.
15:10. With us [are] both the grayheaded and very aged men, much elder than thy father.
With us [are] both the grayheaded and very aged men, much elder than thy father:

15:10 И седовласый и старец есть между нами, днями превышающий отца твоего.
15:10
καί και and; even
γε γε in fact
πρεσβύτης πρεσβυτης old one
καί και and; even
γε γε in fact
παλαιὸς παλαιος old
ἐν εν in
ἡμῖν ημιν us
βαρύτερος βαρυς weighty; heavy
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἡμέραις ημερα day
15:10
גַּם־ gam- גַּם even
שָׂ֣ב śˈāv שׂיב be old
גַּם־ gam- גַּם even
יָשִׁ֣ישׁ yāšˈîš יָשִׁישׁ aged
בָּ֑נוּ bˈānû בְּ in
כַּבִּ֖יר kabbˌîr כַּבִּיר great
מֵ מִן from
אָבִ֣יךָ ʔāvˈîḵā אָב father
יָמִֽים׃ yāmˈîm יֹום day
15:10. et senes et antiqui sunt in nobis multo vetustiores quam patres tui
There are with us also aged and ancient men, much elder than thy fathers.
15:10. There are with us both aged and ancient men, even more senior than your fathers.
15:10. With us [are] both the grayheaded and very aged men, much elder than thy father.
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
15:10: With us are both the gray-headed - One copy of the Chaldee Targum paraphrases the verse thus: "Truly Eliphaz the hoary-headed, and Bildad the long-lived, are among us; and Zophar, who in age surpasseth thy father." It is very likely that Eliphaz refers to himself and his friends in this verse, and not either to the old men of their tribes, or to the masters by whom they themselves were instructed. Eliphaz seems to have been the eldest of these sages; and, therefore, he takes the lead in each part of this dramatic poem.
Albert Barnes: Notes on the Bible - 1834
15:10: With us are both the gray headed - That is, some of us who are here are much older than thy father; or we express the sentiments of such aged men. Job had admitted , that with the aged was wisdom, and in length of days understanding; and Eliphaz here urges that on that principle he and his friends had a claim to be heard. It would seem from this, that Job was very far from being regarded as an old man, and would probably be esteemed as in middle life. The Targum (Chaldee) refers this to Eliphaz himself and his two friends. "Truly Eliphaz, who is hoary-headed (דסיב) and Bildad, the long-lived (דקשיש) are with us, and Zophar, who is older than thy father." But it is not certain that he meant to confine the remark to them. It seems to me probable that this whole discussion occurred in the presence of others, and perhaps was a public contest. It is clear, I think, that Elihu was present, and heard it all (see ), and it would accord well with Oriental habits to suppose that this was a trim of skill, which many were permitted to witness, and which was continued for a considerable time. Eliphaz may, therefore, have meant to say that among his friends who had assembled to hear this debate, there were not a few who coincided with him in sentiment, who were much more aged than Job, and who had had much longer experience in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: the grayheaded: Job 8:8-10, Job 12:20, Job 32:6, Job 32:7; Deu 32:7; Pro 16:31
Job 15:11
John Gill
15:10 With us are both the grayheaded,.... The grayheaded man, or one that is so, it is in the singular number; gray hairs are a sign of old age, and an emblem of wisdom, see Job 12:12; to which words Eliphaz may be thought to refer; Job there suggesting as if wisdom was with him, being an ancient man:
and very aged men; or "man" rather; Mr. Broughton renders it, and "all gray", as if the other word only signifies one that has a mixture of gray hairs on him, but this one all whose hairs are turned gray:
much elder than thy father; or "greater", as the same learned man renders it; and so Aben Ezra and Bar Tzemach say in the Arabic language the word signifies, and may design a third person. Ben Gersom thinks that Eliphaz was older than Job, and that his other two friends were younger than he, or Zophar only was younger than he; one of the Targums paraphrases the words thus,
"but Eliphaz who is gray, and Bildad who is aged, are with us, and Zophar who is greater in days than thy father;''
Tit appears that they were very old men by what Elihu says, Job 32:6; though it may be Eliphaz may not barely have respect to themselves and their age, but to their ancestors, their fathers, from whom they had their knowledge, when they were but of yesterday, and knew little, and so pleads antiquity on their side; and it has been observed that Teman, from whence Eliphaz was, was famous for wisdom, and wise men in it, at least it was so in later times; and if so early, the observation would be more pertinent, and the sense might be thought to be, that we have at Teman men as ancient and as wise as at Uz, in the schools of the one as in the schools of the other, and so have the opportunity of gaining as much wisdom and knowledge as Job: or it may be the meaning only is this, that we have on our side the question as many ancient and learned men, or more, than Job can pretend to; and thus, as before, antiquity is pleaded; but is not a sure rule to go by, at least by trusting to it men may be led aside; for though truth is the good old way, and is the oldest way, yet error is almost as old as truth; it follows so close upon the heels of it, that it is difficult, in some cases, to discern which is first, though truth always is: there is the old way which wicked men have trodden; and a pretence to antiquity, if not carefully observed, may lead into it, see Jer 6:16, Job 22:15.
Robert Jamieson, A. R. Fausset and David Brown
15:10 On our side, thinking with us are the aged. Job had admitted that wisdom is with them (Job 12:12). Eliphaz seems to have been himself older than Job; perhaps the other two were also (Job 32:6). Job, in Job 30:1, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.
15:1115:11: ※ Սակա՛ւս քան զորս մեղարն տանջեցար, եւ առաւե՛լ մեծաբանս խօսեցար[9212]։ [9212] Ոմանք. Քան զոր մեղարն։
11 Մեղքերիդ համեմատ շատ քիչ տանջանքներ ես կրել ու աւելի շատ ես մեծաբանել:
11 Միթէ քի՞չ կը թուին քեզի Աստուծոյ մխիթարութիւնները Ու քեզի ըսուած մեղմ խօսքերը*։
[158]Սակաւս քան զորս մեղարն տանջեցար, եւ առաւել մեծաբանս խօսեցար:

15:11: ※ Սակա՛ւս քան զորս մեղարն տանջեցար, եւ առաւե՛լ մեծաբանս խօսեցար[9212]։
[9212] Ոմանք. Քան զոր մեղարն։
11 Մեղքերիդ համեմատ շատ քիչ տանջանքներ ես կրել ու աւելի շատ ես մեծաբանել:
11 Միթէ քի՞չ կը թուին քեզի Աստուծոյ մխիթարութիւնները Ու քեզի ըսուած մեղմ խօսքերը*։
zohrab-1805▾ eastern-1994▾ western am▾
15:1115:11 Разве малость для тебя утешения Божии? И это неизвестно тебе?
15:11 ὀλίγα ολιγος few; sparse ὧν ος who; what ἡμάρτηκας αμαρτανω sin μεμαστίγωσαι μαστιγοω scourge; whip μεγάλως μεγαλως greatly ὑπερβαλλόντως υπερβαλλοντως surpassingly λελάληκας λαλεω talk; speak
15:11 הַ ha הֲ [interrogative] מְעַ֣ט mᵊʕˈaṭ מְעַט little מִ֭מְּךָ ˈmimmᵊḵā מִן from תַּנְחֻמֹ֣ות tanḥumˈôṯ תַּנְחוּמֹות consolation אֵ֑ל ʔˈēl אֵל god וְ֝ ˈw וְ and דָבָ֗ר ḏāvˈār דָּבָר word לָ lā לְ to † הַ the אַ֥ט ʔˌaṭ אַט gentle עִמָּֽךְ׃ ʕimmˈāḵ עִם with
15:11. numquid grande est ut consoletur te Deus sed verba tua prava hoc prohibentIs it a great matter that God should comfort thee? but thy wicked words hinder this.
11. Are the consolations of God too small for thee, and the word gently with thee?
15:11. Is it so important that God should console you? But your own depraved words prevent this.
15:11. [Are] the consolations of God small with thee? is there any secret thing with thee?
Are the consolations of God small with thee? is there any secret thing with thee:

15:11 Разве малость для тебя утешения Божии? И это неизвестно тебе?
15:11
ὀλίγα ολιγος few; sparse
ὧν ος who; what
ἡμάρτηκας αμαρτανω sin
μεμαστίγωσαι μαστιγοω scourge; whip
μεγάλως μεγαλως greatly
ὑπερβαλλόντως υπερβαλλοντως surpassingly
λελάληκας λαλεω talk; speak
15:11
הַ ha הֲ [interrogative]
מְעַ֣ט mᵊʕˈaṭ מְעַט little
מִ֭מְּךָ ˈmimmᵊḵā מִן from
תַּנְחֻמֹ֣ות tanḥumˈôṯ תַּנְחוּמֹות consolation
אֵ֑ל ʔˈēl אֵל god
וְ֝ ˈw וְ and
דָבָ֗ר ḏāvˈār דָּבָר word
לָ לְ to
הַ the
אַ֥ט ʔˌaṭ אַט gentle
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
15:11. numquid grande est ut consoletur te Deus sed verba tua prava hoc prohibent
Is it a great matter that God should comfort thee? but thy wicked words hinder this.
15:11. Is it so important that God should console you? But your own depraved words prevent this.
15:11. [Are] the consolations of God small with thee? is there any secret thing with thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-16. По своим знаниям Иов - обыкновенный смертный человек. Поэтому прежде всего неуместно с его стороны пренебрежительное отношение (XII:1-6) к рассуждениям друзей, их кротким речам ("Маловажное ли дело для тебя утешения Божии и кроткие слова, к тебе обращенные?" - ст. 11); во-вторых, не допустимы дерзкие, полные гордости речи к Богу (ст. 12-13). В них он обвиняет Его в неправосудии, считая себя невинно наказанным. Рассуждать так Иов не имеет права, потому что склонность к греху составляет у него как и у всякого человека, потребность природы (ст. 16). Чистым в очах Божиих быть он не может (ст. 14): постигшее его бедствие вполне им заслужено.
Adam Clarke: Commentary on the Bible - 1831
15:11: Are the consolations of God small with thee? - Various are the renderings of this verse. Mr. Good translates the verse thus: "Are then the mercies of God of no account with thee?" or, "the addresses of kindness before thee?"
The Vulgate thus: - "Can it be a difficult thing for God to comfort thee? But thou hinderest this by thy intemperate speeches."
The Syriac and Arabic thus: - "Remove from thee the threatenings (Arabic, reproaches) of God, and speak tranquilly with thy own spirit."
The Septuagint thus: - "Thou hast been scourged lightly for the sins which thou hast committed; and thou hast spoken greatly beyond measure; or, with excessive insolence."
Houbigant thus: - "Dost thou not regard the threatenings of God; or, has there been any thing darkly revealed to thee."
Coverdale: - Dost thou no more regarde the comforte of God? But thy wicked wordes wil not suffre the.
Scarcely any two translators or interpreters agree in the translation, or even meaning of this verse. The sense, as expressed in the Vulgate, or in our own version, or that of Coverdale, is plain enough: - "Hast thou been so unfaithful to God, that he has withdrawn his consolations from thy heart? And is there any secret thing, any bosom sin, which thou wilt not give up, that has thus provoked thy Maker?" This is the sense of our version: and I believe it to be as near the original as any yet offered. I may just add the Chaldee - "Are the consolations of God few to thee? And has a word in secret been spoken unto thee?" And I shall close all these with the Hebrew text, and the literal version of Arius Montanus: -
המעט ממך ינחומות אל
hameat mimmecha tanchumoth el.
ודבר לאט עמך
vedabar laat immak.
Nonne parum a te consolationes Dei? Et verbum latet tecum?
"Are not the consolations of God small to thee? And does a word (or thing) lie hidden with thee?"
Now, let the reader choose for himself.
Albert Barnes: Notes on the Bible - 1834
15:11: Are the consolations of God small with thee? - The "consolations of God" here refer probably to those considerations which had been suggested by Eliphaz and his friends, and which he takes to be the "consolations" which God had furnished for the afflicted. He asks whether they were regarded by Job as of little value? Whether he was not willing to take such consolations as God had provided, and to allow them to sustain him instead of permitting himself to inveigh against God? The Septuagint renders this, "thou hast been chastised less than thy sins deserve. Thou hast spoken with excessive haughtiness!" But the true idea seems to be, that Eliphaz regarded the considerations adduced by him and his friends, as the gracious consolations which God had provided for people in affliction, and as the results of all former reflections on the design of God in sending trial. He now represents Job as regarding them as of no value, and maintaining sentiments directly at variance with them. "Is there any secret thing with thee?"
Noyes renders this," and words so full of kindness to thee," that is, are they of no account to you? So Dr. Good and Wemyss, "or the addresses of kindness to thyself?" Luther translates it, "but thou hast, perhaps, yet a secret portion with thee." Rosenmuller, "and words most guilty spoken toward thee." The Septuagint renders it, "and thou hast spoken proudly beyond measure" - μεγάλως ὑπερβαλλόντας λελάηκας megalō s huperballontas lelalē kas. The word which occurs in the Hebrew - לאט lâ'aṭ, when it is a single word, and used as a verb, means to wrap around, to muffle, to cover, to conceal, and then to be "secret" - whence the Greek: λάφω lathō, and λανθάνω lanthanō, and the Latin: lateo. In this sense it is understood here by our translators. But it may be also a compound word - from אט 'aṭ - a gentle sound, murmur, whisper; from where it is used adverbially - לאט le'at and לאט lâ'aṭ - gently, softly, slowly - as of the slow gait of a mourner, Kg1 21:27; and of water gently flowing, as the water of Siloam, Isa 8:6. And hence, also, it may refer to words flowing kindly or gently toward anyone; and this seems to be the meaning here. Eliphaz asks whether Job could despise or undervalue the words spoken so gently and kindly toward him? A singular illustration, to be sure, of kindness, but still showing how the friends of Job estimated their own remarks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: the consolations: Job 5:8-26, Job 11:13-19; Co2 1:3-5, Co2 7:6
is there: Job 15:8, Job 13:2; Kg1 22:24
Job 15:12
Carl Friedrich Keil and Franz Delitzsch
15:11
11 Are the consolations of God too small for thee,
And a word thus tenderly spoken with thee?
12 What overpowers thy hearts?
And why do thine eyes wink,
13 That thou turnest thy snorting against God,
And sendest forth such words from thy mouth?
By the consolations of God, Eliphaz means the promises in accordance with the majesty and will of God, by which he and the other friends have sought to cheer him, of course presupposing a humble resignation to the just hand of God. By "a word (spoken) in gentleness to him," he means the gentle tone which they have maintained, while he has passionately opposed them. לאט, elsewhere לאט (e.g., Is 8:6, of the softly murmuring and gently flowing Siloah), from אט (declined, אטּי), with the neutral, adverbial ל (as לבטה), signifies: with a soft step, gently, The word has no connection with לוּט, לאט, to cover over, and is not third praet. (as it is regarded by Raschi, after Chajug): which he has gently said to you, or that which has gently befallen you; in which, as in Frst's Handwrterbuch, the notions secrete (Judg 4:21, Targ. בּרז, in secret) and leniter are referred to one root. Are these divine consolations, and these so gentle addresses, too small for thee (מעט ממך, opp. 3Kings 19:7), i.e., beneath thy dignity, and unworthy of they notice? What takes away (לקה, auferre, abripere, as frequently) thy heart (here of wounded pride), and why do thine eyes gleam, that thou turnest (השׁיב, not revertere, but vertere, as freq.) thy ill-humour towards God, and utterest מלּין (so here, not מלּים) words, which, because they are without meaning and intelligence, are nothing but words? רזם, ἅπ. γεγρ., is transposed from רמז, to wink, i.e., to make known by gestures and grimaces, - a word which does not occur in biblical, but is very common in post-biblical, Hebrew (e.g., חרשׁ רומז ונרמז, a deaf and dumb person expresses himself and is answered by a language of signs). Modern expositors arbitrarily understand a rolling of the eyes; it is more natural to think of the vibration of the eye-lashes or eye-brows. רוּח, Job 15:13, is as in Judg 8:3; Is 25:4, comp. Job 13:11, and freq. used of passionate excitement, which is thus expressed because it manifests itself in πνέειν (Acts 9:1), and has its rise in the πνεῦμα (Eccles 7:9). Job ought to control this angry spirit, θυμός (Psychol. S. 198); but he allows it to burst forth, and makes even God the object on which he vents his anger in impetuous language. How much better it would be for him, if he would search within himself (Lam 3:39) for the reason of those sufferings which so deprive him of his self-control!
Geneva 1599
15:11 [Are] the consolations of God (g) small with thee? is there any secret thing with thee?
(g) He accuses Job's pride and ingratitude, that will not be comforted by God, but by their counsel.
John Gill
15:11 Are the consolations of God small with thee?.... Meaning either those which Eliphaz and his friends had administered, when, upon his repentance and reformation, they promised him great and good things that should befall him and his family, and that his latter end should be greater than his beginning; which Job slighted, took no notice of, nor entertained any hope concerning it; and these they called the consolations of God, not only because great, as things excellent have the name of God added to them, to express their excellency, but because they were administered in the name of God, and were according to the word and will of God, at least as they thought: Ben Gersom renders it, "the consolations of these"; these were Bildad and Zophar; so Bar Tzemach; or, as others, "these consolations" (b) which I and my friends have suggested; but not human, rather divine consolations are meant; and this is a fresh charge against Job, that he made light of such, even the consolations of God, Father, Son, and Spirit, who are each of them comforters; saints may and should comfort one another, and ministers of the Gospel are Barnabases, sons of consolation; but God is the great Comforter, it is he only can speak and apply comfort to purpose; and his consolations are not to be accounted "small", if it be considered from whence they come, from the great God, the Creator, to creatures, dust and ashes, sinful ones, on whom they are bestowed, such as are undeserving of them, yea, deserving of the wrath of God, and the curses of his law; and also the nature of these comforts, as that they are strong consolations, and effectual through the power and grace of God, and are everlasting, the matter and foundation of them being so; and though they may be refused through unbelief, as being too great in the view of a sinful creature for himself yet they can never be accounted small, or slighted and despised by a gracious soul; nor can it be though they were by Job, since he was so distressed with the arrows of the Almighty, a sense of divine wrath, and was so desirous of the divine Presence, and even begged he might take comfort a little:
is there any secret thing with thee? any secret wisdom and knowledge which they were strangers to; or any secret way of conveying comfort to him they knew not of; or any secret sin in him, any Achan in the camp, Josh 7:11, that hindered him from receiving comfort, or put him upon slighting what was offered to him.
(b) "consolationes istorum virorum", Vatablus; "consolationes istae", so some in Drusius.
John Wesley
15:11 Are - Are those comforts, which we have propounded to thee on condition of thy repentance, small and contemptible in thine eyes? Secret - Hast thou any secret and peculiar way of comfort which is unknown to us, and to all other men?
Robert Jamieson, A. R. Fausset and David Brown
15:11 consolations--namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in Job 15:14.
secret--Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested by me? (Job 15:8). Rather, from a different Hebrew root, Is the word of kindness or gentleness addressed by me treated by thee as valueless? [UMBREIT].
15:1215:12: ※ Ընդէ՞ր յանդգնեցաւ սիրտ քո, կամ ընդէ՞ր լկնեցան աչք քո.
12 Ինչո՞ւ յանդուգն դարձաւ քո սիրտը, ինչո՞ւ լկտի նայեցին քո աչքերը.
12 Քու սիրտդ ո՞ւր կը տանի քեզ Ու աչքերդ ի՞նչ բանի կ’ակնարկեն
Ընդէ՞ր յանդգնեցաւ սիրտ քո, կամ ընդէ՞ր լկնեցան աչք քո:

15:12: ※ Ընդէ՞ր յանդգնեցաւ սիրտ քո, կամ ընդէ՞ր լկնեցան աչք քո.
12 Ինչո՞ւ յանդուգն դարձաւ քո սիրտը, ինչո՞ւ լկտի նայեցին քո աչքերը.
12 Քու սիրտդ ո՞ւր կը տանի քեզ Ու աչքերդ ի՞նչ բանի կ’ակնարկեն
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15:1215:12 К чему порывает тебя сердце твое, и к чему так гордо смотришь?
15:12 τί τις.1 who?; what? ἐτόλμησεν τολμαω dare ἡ ο the καρδία καρδια heart σου σου of you; your ἢ η or; than τί τις.1 who?; what? ἐπήνεγκαν επιφερω impose; inflict οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your
15:12 מַה־ mah- מָה what יִּקָּחֲךָ֥ yyiqqāḥᵃḵˌā לקח take לִבֶּ֑ךָ libbˈeḵā לֵב heart וּֽ ˈû וְ and מַה־ mah- מָה what יִּרְזְמ֥וּן yyirzᵊmˌûn רזם wink עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
15:12. quid te elevat cor tuum et quasi magna cogitans adtonitos habes oculosWhy doth thy heart elevate thee, and why dost thou stare with thy eyes, as if they were thinking great things?
12. Why doth thine heart carry thee away? and why do thine eyes wink?
15:12. Why does your heart exalt you, and why do you gaze with your eyes, as if thinking great things?
15:12. Why doth thine heart carry thee away? and what do thy eyes wink at,
Why doth thine heart carry thee away? and what do thy eyes wink at:

15:12 К чему порывает тебя сердце твое, и к чему так гордо смотришь?
15:12
τί τις.1 who?; what?
ἐτόλμησεν τολμαω dare
ο the
καρδία καρδια heart
σου σου of you; your
η or; than
τί τις.1 who?; what?
ἐπήνεγκαν επιφερω impose; inflict
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
15:12
מַה־ mah- מָה what
יִּקָּחֲךָ֥ yyiqqāḥᵃḵˌā לקח take
לִבֶּ֑ךָ libbˈeḵā לֵב heart
וּֽ ˈû וְ and
מַה־ mah- מָה what
יִּרְזְמ֥וּן yyirzᵊmˌûn רזם wink
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
15:12. quid te elevat cor tuum et quasi magna cogitans adtonitos habes oculos
Why doth thy heart elevate thee, and why dost thou stare with thy eyes, as if they were thinking great things?
15:12. Why does your heart exalt you, and why do you gaze with your eyes, as if thinking great things?
15:12. Why doth thine heart carry thee away? and what do thy eyes wink at,
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Adam Clarke: Commentary on the Bible - 1831
15:12: Why doth thine heart carry thee away? - Why is it that thou dost conceive and entertain such high sentiments of thyself?
And what do thy eyes wink at - With what splendid opinion of thyself is thine eye dazzled? Perhaps there is an allusion here to that sparkling in the eye which is excited by sensations of joy and pleasing objects of sight, or to that furious rolling of the eyes observed in deranged persons. Rosenmuller translates thus: -
Quo te tuus animus rapit?
Quid occuli tui vibrantes?
"Whither does thy soul hurry thee?
What mean thy rolling eyes?"
Thou seemest transported beyond thyself; thou art actuated by a furious spirit. Thou art beside thyself; thy words and thy eyes show it. None but a madman could speak and act as thou dost; for thou turnest thy spirit against God, and lettest such words go out of thy mouth, This latter sense seems to agree best with the words of the text, and with the context.
Albert Barnes: Notes on the Bible - 1834
15:12: Why doth thine heart carry thee away? - Why do you allow your feelings to control you in spite of the decisions of the understanding? Eliphaz means to represent him as wholly under the influence of passion, instead of looking calmly and cooly at things as they were, and listening to the results of past experience and observation.
And what do thy eyes wink at - This expression has given considerable perplexity to commentators. Rosenmuller (and after him Noyes) remarks that the expression indicates pride, haughtiness, and arrogance. In Psa 35:19, it is an indication of joyfulness or triumph over a prostrate foe:
Let not them that are mine enemies wrongfully rejoice over me;
Neither let them wink with the eye that hate me without a cause.
In Pro 6:13, it is an indication of a haughty, froward, self-confident person:
A haughty person, a wicked man,
Walketh with a froward mouth;
He winketh with his eyes,
He speaketh with his feet,
He teacheth with his fingers.
The Hebrew word (רזם râ zam) occurs nowhere else, and it is therefore difficult to determine its true signification. The most probable meaning is, to wink with the eyes as a gesture of pride and insolence; compare the notes at Isa 3:16. The Vulgate renders it, attonitos habes oculos? - "Why, as though meditating great things, hast thou eyes of astonishment?" Septuagint, "Why are thine eyes elevated?" Schultens renders it, "Why do thine eyes roll fury?" - Quid fremitum volvunt oculi tui? Luther, "Why art thou so proud? There can be no reasonable doubt that the word conveys the idea of pride and haughtiness manifested in some way by the eyes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: thine heart: Ecc 11:9; Mar 7:21, Mar 7:22; Act 5:3, Act 5:4, Act 8:22; Jam 1:14, Jam 1:15
thy eyes: Job 17:2; Psa 35:19; Pro 6:13
Job 15:13
Geneva 1599
15:12 Why doth thine heart (h) carry thee away? and what do thy eyes wink at,
(h) Why do you stand in your own conceit?
John Gill
15:12 Why doth thine heart carry thee away?.... To such conceit of thyself, and contempt of others, and even to slight the consolations of God; the heart, being deceitful and wicked, sometimes carries away good men to say and do those things which are unbecoming; and if, in any instance, this was Job's case, it was owing to his own heart, which carried him beyond due bounds; for whenever any man is "tempted" to do evil, "he is drawn away of his own lust", and enticed, Jas 1:14;
and what do thine eyes wink at; conniving at and shutting his eyes against his own sins and iniquities, unwilling to see them, and be convinced of them, and own them; or shutting them against the charges and reproofs of his friends, and all the light and evidence with which they came; or rather as carelessly attending to them, and scoffing and sneering at them: some render it, "what do thine eyes aim at" (c)? as men, when they take an aim at a mark, wink with or shut one eye; what are thy designs? what hast thou in view? what wouldest thou be at, talking and behaving in such a manner as thou dost?
(c) "collimant", Junius & Tremellius, Piscator, Cocceius; so Broughton.
John Wesley
15:12 Why - Why dost thou suffer thyself to be transported by the pride of thine heart, to use such unworthy expressions? Wink - Why dost thou look with such an angry, supercilious, and disdainful look?
Robert Jamieson, A. R. Fausset and David Brown
15:12 wink--that is, why do thy eyes evince pride? (Prov 6:13; Ps 35:19).
15:1315:13: զի թափեցեր զսրտմտութիւն առաջի Տեառն, եւ հաներ ՚ի բերանոյ քումմէ զբանս այդպիսիս[9213]։ [9213] Ոմանք. Զսրտմտութիւն քո առաջի... զբանս այսպիսիս։
13 սրտմտութիւնդ դուրս թափեցիր Տիրոջ առաջ եւ այդպիսի բառեր հանեցիր քո բերանից:
13 Որ հոգիդ Աստուծոյ դէմ դարձնելով՝ Բերնէդ այդպիսի խօսքեր կը հանես։
զի թափեցեր զսրտմտութիւն առաջի Տեառն, եւ հաներ ի բերանոյ քումմէ զբանս այդպիսիս:

15:13: զի թափեցեր զսրտմտութիւն առաջի Տեառն, եւ հաներ ՚ի բերանոյ քումմէ զբանս այդպիսիս[9213]։
[9213] Ոմանք. Զսրտմտութիւն քո առաջի... զբանս այսպիսիս։
13 սրտմտութիւնդ դուրս թափեցիր Տիրոջ առաջ եւ այդպիսի բառեր հանեցիր քո բերանից:
13 Որ հոգիդ Աստուծոյ դէմ դարձնելով՝ Բերնէդ այդպիսի խօսքեր կը հանես։
zohrab-1805▾ eastern-1994▾ western am▾
15:1315:13 Что устремляешь против Бога дух твой и устами твоими произносишь такие речи?
15:13 ὅτι οτι since; that θυμὸν θυμος provocation; temper ἔρρηξας ρηγνυμι gore; burst ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἐξήγαγες εξαγω lead out; bring out δὲ δε though; while ἐκ εκ from; out of στόματος στομα mouth; edge ῥήματα ρημα statement; phrase τοιαῦτα τοιουτος such; such as these
15:13 כִּֽי־ kˈî- כִּי that תָשִׁ֣יב ṯāšˈîv שׁוב return אֶל־ ʔel- אֶל to אֵ֣ל ʔˈēl אֵל god רוּחֶ֑ךָ rûḥˈeḵā רוּחַ wind וְ wᵊ וְ and הֹצֵ֖אתָ hōṣˌēṯā יצא go out מִ mi מִן from פִּ֣יךָ ppˈîḵā פֶּה mouth מִלִּֽין׃ millˈîn מִלָּה word
15:13. quid tumet contra Deum spiritus tuus ut proferas de ore huiuscemodi sermonesWhy doth thy spirit swell against God, to utter such words out of thy mouth?
13. That thou turnest thy spirit against God, and lettest words go out of thy mouth.
15:13. Why does your spirit stir against God, so as to utter such speeches from your mouth?
15:13. That thou turnest thy spirit against God, and lettest [such] words go out of thy mouth?
That thou turnest thy spirit against God, and lettest [such] words go out of thy mouth:

15:13 Что устремляешь против Бога дух твой и устами твоими произносишь такие речи?
15:13
ὅτι οτι since; that
θυμὸν θυμος provocation; temper
ἔρρηξας ρηγνυμι gore; burst
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἐξήγαγες εξαγω lead out; bring out
δὲ δε though; while
ἐκ εκ from; out of
στόματος στομα mouth; edge
ῥήματα ρημα statement; phrase
τοιαῦτα τοιουτος such; such as these
15:13
כִּֽי־ kˈî- כִּי that
תָשִׁ֣יב ṯāšˈîv שׁוב return
אֶל־ ʔel- אֶל to
אֵ֣ל ʔˈēl אֵל god
רוּחֶ֑ךָ rûḥˈeḵā רוּחַ wind
וְ wᵊ וְ and
הֹצֵ֖אתָ hōṣˌēṯā יצא go out
מִ mi מִן from
פִּ֣יךָ ppˈîḵā פֶּה mouth
מִלִּֽין׃ millˈîn מִלָּה word
15:13. quid tumet contra Deum spiritus tuus ut proferas de ore huiuscemodi sermones
Why doth thy spirit swell against God, to utter such words out of thy mouth?
15:13. Why does your spirit stir against God, so as to utter such speeches from your mouth?
15:13. That thou turnest thy spirit against God, and lettest [such] words go out of thy mouth?
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
15:13: That thou turnest thy spirit against God - The ideas here seem to be taken from an archer, who turns his eye and his spirit - his desire - against the object which he wishes to hit; and then lets loose his arrow that it may attain the mark.
Albert Barnes: Notes on the Bible - 1834
15:13: That thou turnest thy spirit - That your mind is turned against God instead of acquiescing in his dealings. The views of Job he traces to pride and to overweening self-confidence, and perhaps not improperly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: turnest: Job 15:25-27, Job 9:4; Rom 8:7, Rom 8:8
and lettest: Job 10:3, Job 12:6; Psa 34:13; Mal 3:13; Jam 1:26, Jam 3:2-6
Job 15:14
John Gill
15:13 That thou turnest thy spirit against God,.... Not against men, his friends only, but against God himself, being filled with wrath and indignation at him; showing the enmity of his heart unto him, and committing hostilities upon him, stretching out his hand, and strengthening himself against him, running upon him, on the thick bosses of his buckler, as after expressed:
and lettest such words go out of thy mouth? as in Job 9:22.
John Wesley
15:13 Against God - Eliphaz here does in effect give the cause on Satan's side, and affirms that Job had done as he said he would, Curse God to his face.
Robert Jamieson, A. R. Fausset and David Brown
15:13 That is, frettest against God and lettest fall rash words.
15:1415:14: Ո՞ ոք իցէ մարդ որ եղեւ անարատ. կամ ո՞ ոք կանանցածին լինելոց է արդար[9214]։ [9214] Ոմանք. Լինելոց իցէ արդար։
14 Այն ո՞ր մահկանացուն է անարատ եղել, կամ այն ո՞ր կնոջածինն է արդար լինելու:
14 Մարդը ի՞նչ է, որ մաքուր ըլլայ Ու կնոջմէն ծնածը՝ որ արդարանայ
Ո՞ ոք իցէ մարդ որ եղեւ անարատ, կամ ո՞ ոք կանանցածին լինելոց է արդար:

15:14: Ո՞ ոք իցէ մարդ որ եղեւ անարատ. կամ ո՞ ոք կանանցածին լինելոց է արդար[9214]։
[9214] Ոմանք. Լինելոց իցէ արդար։
14 Այն ո՞ր մահկանացուն է անարատ եղել, կամ այն ո՞ր կնոջածինն է արդար լինելու:
14 Մարդը ի՞նչ է, որ մաքուր ըլլայ Ու կնոջմէն ծնածը՝ որ արդարանայ
zohrab-1805▾ eastern-1994▾ western am▾
15:1415:14 Что такое человек, чтоб быть ему чистым, и чтобы рожденному женщиною быть праведным?
15:14 τίς τις.1 who?; what? γὰρ γαρ for ὢν ειμι be βροτός βροτος since; that ἔσται ειμι be ἄμεμπτος αμεμπτος faultless ἢ η or; than ὡς ως.1 as; how ἐσόμενος ειμι be δίκαιος δικαιος right; just γεννητὸς γεννητος fathered; born γυναικός γυνη woman; wife
15:14 מָֽה־ mˈā- מָה what אֱנֹ֥ושׁ ʔᵉnˌôš אֱנֹושׁ man כִּֽי־ kˈî- כִּי that יִזְכֶּ֑ה yizkˈeh זכה be clean וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִ֝צְדַּ֗ק ˈyiṣdˈaq צדק be just יְל֣וּד yᵊlˈûḏ ילד bear אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
15:14. quid est homo ut inmaculatus sit et ut iustus appareat natus de muliereWhat is man that he should be without spot, and he that is born of a woman that he should appear just?
14. What is man, that he should be clean? and he which is born of a woman, that he should be righteous?
15:14. What is man that he should be immaculate, and that he should appear just, having been born of woman?
15:14. What [is] man, that he should be clean? and [he which is] born of a woman, that he should be righteous?
What [is] man, that he should be clean? and [he which is] born of a woman, that he should be righteous:

15:14 Что такое человек, чтоб быть ему чистым, и чтобы рожденному женщиною быть праведным?
15:14
τίς τις.1 who?; what?
γὰρ γαρ for
ὢν ειμι be
βροτός βροτος since; that
ἔσται ειμι be
ἄμεμπτος αμεμπτος faultless
η or; than
ὡς ως.1 as; how
ἐσόμενος ειμι be
δίκαιος δικαιος right; just
γεννητὸς γεννητος fathered; born
γυναικός γυνη woman; wife
15:14
מָֽה־ mˈā- מָה what
אֱנֹ֥ושׁ ʔᵉnˌôš אֱנֹושׁ man
כִּֽי־ kˈî- כִּי that
יִזְכֶּ֑ה yizkˈeh זכה be clean
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִ֝צְדַּ֗ק ˈyiṣdˈaq צדק be just
יְל֣וּד yᵊlˈûḏ ילד bear
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
15:14. quid est homo ut inmaculatus sit et ut iustus appareat natus de muliere
What is man that he should be without spot, and he that is born of a woman that he should appear just?
15:14. What is man that he should be immaculate, and that he should appear just, having been born of woman?
15:14. What [is] man, that he should be clean? and [he which is] born of a woman, that he should be righteous?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
15:14: What is man, that he should be clean? - מה אנוש mah enosh; what is weak, sickly, dying, miserable man, that he should be clean? This is the import of the original word enosh.
And - born of a woman, that he should be righteous? - It appears, from many passages in the sacred writings, that natural birth was supposed to be a defilement; and that every man born into the world was in a state of moral pollution. Perhaps the word יצדק yitsdak should be translated, that he should justify himself, and not that he should be righteous.
Albert Barnes: Notes on the Bible - 1834
15:14: What is man that he should be clean? - The object of Eliphaz in this is to overturn the positions of Job that he was righteous, and had been punished beyond his deserts. He had before maintained , that no one ever perished being innocent, and that the righteous were not cut off. This was with him a favorite position; and indeed the whole drift of the argument maintained by him and his friends was, to prove that uncommon calamities were proof of uncommon guilt. Job had insisted on it that he was a righteous man, and had not deserved the calamities which had come upon him - a position which Eliphaz seems to have regarded as an assertion of innocence. To meet this he now maintains that no one is righteous; that all that are born of women are guilty; and in proof of this he goes back to the oracle which had made so deep an impression on his mind, and to the declaration then made to him that no one was pure before God; Job 4: He does not repeat it exactly as the oracle was then delivered to him, but adverts to the substance of it, and regards it as final and indisputable. The meaning is, "What are all the pretensions of man to purity, when even the angels are regarded as impure and the heavens unclean?"
He which is born of a woman - Another mode of denoting man. No particular argument to maintain the doctrine of man's depravity is couched in the fact that he is born of a woman. The sense is, simply, how can anyone of the human family be pure?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: is man: Job 9:2, Job 14:4, Job 25:4-6; Kg1 8:46; Ch2 6:36; Psa 14:3, Psa 51:5; Pro 20:9; Ecc 7:20, Ecc 7:29; Joh 3:6; Rom 7:18; Gal 3:22; Eph 2:2, Eph 2:3; Jo1 1:8-10
Job 15:15
Carl Friedrich Keil and Franz Delitzsch
15:14
14 What is mortal man that he should be pure,
And that he who is born of woman should be righteous?
15 He trusteth not His holy ones,
And the heavens are not pure in His eyes:
16 How much less the abominable and corrupt,
Man, who drinketh iniquity as water!
The exclamation in Job 15:14 is like the utterance: mortal man and man born flesh of flesh cannot be entirely sinless. Even "the holy ones" and "the heavens" are not. The former are, as in Job 5:1, according to Job 4:18, the angels as beings of light (whether קדשׁ signifies to be light from the very first, spotlessly pure, or, vid., Psalter, i. 588f., to be separated, distinct, and hence exalted above what is common); the latter is not another expression for the אנגּלי מרומא (Targ.), the "angels of the heights," but שׁמים is the word used for the highest spheres in which they dwell (comp. Job 25:5); for the angels are certainly not corporeal, but, like all created things, in space, and the Scriptures everywhere speak of angels and the starry heavens together. Hence the angels are called the morning stars in Job 38:7, and hence both stars and angels are called צבא השׁמים and צבאות (vid., Genesis. S. 128). Even the angels and the heavens are finite, and consequently are not of a nature absolutely raised above the possibility of sin and contamination.
Eliphaz repeats here what he has already said, Job 4:18.; but he does it intentionally, since he wishes still more terribly to describe human uncleanness to Job (Oetinger). In that passage אף was merely the sign of an anti-climax, here כּי אף is quanto minus. Eliphaz refers to the hereditary infirmity and sin of human nature in Job 15:14, here (Job 15:16) to man's own free choice of that which works his destruction. He uses the strongest imaginable words to describe one actualiter and originaliter corrupted. נתעב denotes one who is become an abomination, or the abominated = abominable (Ges. 134, 1); נאלח, one thoroughly corrupted (Arabic alacha, in the medial VIII conjugation: to become sour, which reminds one of ζύμη, Rabb. שׂאר שׁבּעסּה, as an image of evil, and especially of evil desire). It is further said of him (an expression which Elihu adopts, Job 34:7), that he drinks up evil like water. The figure is like Prov 26:6, comp. on Ps 73:10, and implies that he lusts after sin, and that it is become a necessity of his nature, and is to his nature what water is to the thirsty. Even Job does not deny this corruption of man (Job 14:4), but the inferences which the friends draw in reference to him he cannot acknowledge. The continuation of Eliphaz' speech shows how they render this acknowledgment impossible to him.
Geneva 1599
15:14 What [is] man, that he should be clean? and [he which is] born of a woman, that he should (i) be righteous?
(i) His purpose is to prove that Job, as an unjust man and a hypocrite, is punished for his sins, as he did before, (Job 4:8).
John Gill
15:14 What is man, that he should be clean?.... Frail, feeble, mortal man, or woeful man, as Mr. Broughton renders it; since he is sinful, whereby he is become such a weak and dying creature: this question, as well as the following, is put by way of contempt, and as lessening man in a comparative sense, and in order to abate any high conceit of himself; who is not naturally clean, but the reverse, being conceived and born in sin; nor can he be so of himself, nor by any means he is capable of; and however clean he may be in his own eyes, or in the eyes of others, yet is not clean in the sight of God, and still less pure than him, his Maker, as in Job 4:17; and indeed cannot be clean at all, but through the grace of God, and blood of Christ, which cleanses from all sin:
and he which is born of a woman; a periphrasis of man, Job 14:1;
that he should be righteous? as no man is naturally; there is none righteous, no, not one; though man originally was made righteous, yet sinning he lost his righteousness, and all his posterity are without any; nor can they become righteous of themselves, or by any works of righteousness done by them; and though they may trust in themselves that they are righteous, and may appear outwardly so before men, yet by the deeds of the law no flesh can be justified or accounted righteous in the sight of God, and much less be more just than he, as in Job 4:17; nor can any of the sons of men be made or reckoned righteous but by the obedience of Christ, or by that justifying righteousness that is in him: what Eliphaz here says concerning the impurity, imperfection, and unrighteousness of men, are very great truths; but if he aims at Job, as he seems to do he misses his mark, and mistakes the man, and it is in vain with respect to him, or as a refutation of any notions of his; for Job asserts the corruption and depravity of human nature as strongly as it is expressed here, Job 14:4; nor does he ever claim, but disclaims, sinless perfection, Job 9:20; nor did he expect to be personally justified before God by any righteousness of his own, the imperfection of which he was sensible of, but by the righteousness of his living Redeemer, Job 9:30; but what he pleaded for was the integrity and uprightness of his heart in opposition to hypocrisy he was charged with; and the holiness and righteousness of his life and conversation, in opposition to a course of living in sin, or to his being guilty of some notorious sin or sins for which he was afflicted, as was insinuated. Eliphaz here recurs to his oracle, Job 4:17; and expresses it much to the same sense.
Robert Jamieson, A. R. Fausset and David Brown
15:14 Eliphaz repeats the revelation (Job 4:17) in substance, but using Job's own words (see on Job 14:1, on "born of a woman") to strike him with his own weapons.
15:1515:15: Զի եթէ սրբոց ո՛չ հաւատայ, եւ երկինք ո՛չ են անարատ առաջի նորա[9215]. [9215] Ոսկան. Զի եթէ սրբոյ ո՛չ հա՛՛։
15 Եթէ Աստուած սրբերին չի հաւատում, ու երկինքը նրա առաջ անարատ չէ,
15 Ահա Աստուած իր սուրբերուն չի հաւատար Ու երկինք անոր աչքերուն առջեւ մաքուր չէ
Զի եթէ սրբոց ոչ հաւատայ, եւ երկինք ոչ են անարատ առաջի նորա:

15:15: Զի եթէ սրբոց ո՛չ հաւատայ, եւ երկինք ո՛չ են անարատ առաջի նորա[9215].
[9215] Ոսկան. Զի եթէ սրբոյ ո՛չ հա՛՛։
15 Եթէ Աստուած սրբերին չի հաւատում, ու երկինքը նրա առաջ անարատ չէ,
15 Ահա Աստուած իր սուրբերուն չի հաւատար Ու երկինք անոր աչքերուն առջեւ մաքուր չէ
zohrab-1805▾ eastern-1994▾ western am▾
15:1515:15 Вот, Он и святым Своим не доверяет, и небеса нечисты в очах Его:
15:15 εἰ ει if; whether κατὰ κατα down; by ἁγίων αγιος holy οὐ ου not πιστεύει πιστευω believe; entrust οὐρανὸς ουρανος sky; heaven δὲ δε though; while οὐ ου not καθαρὸς καθαρος clean; clear ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him
15:15 הֵ֣ן hˈēn הֵן behold בִּ֭ב *ˈbi בְּ in קְדֹשָׁיוקדשׁו *qᵊḏōšāʸw קָדֹושׁ holy לֹ֣א lˈō לֹא not יַאֲמִ֑ין yaʔᵃmˈîn אמן be firm וְ֝ ˈw וְ and שָׁמַ֗יִם šāmˈayim שָׁמַיִם heavens לֹא־ lō- לֹא not זַכּ֥וּ zakkˌû זכך be clean בְ vᵊ בְּ in עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
15:15. ecce inter sanctos eius nemo inmutabilis et caeli non sunt mundi in conspectu eiusBehold among his saints none is unchangeable, and the heavens are not pure in his sight.
15. Behold, he putteth no trust in his holy ones; yea, the heavens are not clean in his sight.
15:15. Behold, among his holy ones not one is immutable, and even the heavens are not pure in his sight.
15:15. Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.
Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight:

15:15 Вот, Он и святым Своим не доверяет, и небеса нечисты в очах Его:
15:15
εἰ ει if; whether
κατὰ κατα down; by
ἁγίων αγιος holy
οὐ ου not
πιστεύει πιστευω believe; entrust
οὐρανὸς ουρανος sky; heaven
δὲ δε though; while
οὐ ου not
καθαρὸς καθαρος clean; clear
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
15:15
הֵ֣ן hˈēn הֵן behold
בִּ֭ב
*ˈbi בְּ in
קְדֹשָׁיוקדשׁו
*qᵊḏōšāʸw קָדֹושׁ holy
לֹ֣א lˈō לֹא not
יַאֲמִ֑ין yaʔᵃmˈîn אמן be firm
וְ֝ ˈw וְ and
שָׁמַ֗יִם šāmˈayim שָׁמַיִם heavens
לֹא־ lō- לֹא not
זַכּ֥וּ zakkˌû זכך be clean
בְ vᵊ בְּ in
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
15:15. ecce inter sanctos eius nemo inmutabilis et caeli non sunt mundi in conspectu eius
Behold among his saints none is unchangeable, and the heavens are not pure in his sight.
15:15. Behold, among his holy ones not one is immutable, and even the heavens are not pure in his sight.
15:15. Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.
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
15:15: Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight - The Vulgate has, "Behold, among his saints, none is immutable; and the heavens are not clean in his sight."
Coverdale - Beholde, he hath found unfaithfulnesse amonge his owne sanctes, yea the very heavens are unclene in his sight.
Eliphaz uses the same mode of speech,18 (note); where see the notes. Nothing is immutable but God: saints may fall; angels may fall; all their goodness is derived and dependent. The heavens themselves have no purity compared with his.
Albert Barnes: Notes on the Bible - 1834
15:15: Behold, he putteth no trust in his saints - In , it is, "in his servants," but no doubt the same thing is intended. The reference is to the angels, called there servants, and here saints קדשׁים qô deshı̂ ym, holy ones; see the notes at .
Yea, the heavens are not clean in his sight - In , "and his angels he charged with folly." The general idea is the same. God is so holy that all things else seem to be impure. The very heavens seem to be unclean when compared with him. We are not to understand this as meaning that the heavens are defiled; that there is sin and corruption there, and that they are loathsome in the sight of God. The object is to set forth the exceeding purity of God, and the greatness of his holiness. This sentiment seemed to be a kind of proverb, or a commonplace in theology among the sages of Arabia. Thus, it occurs in , in the speech of Bildad, when he had nothing to say but to repeat the most common-place moral and theological adages -
Behold even to the moon, and it shineth not;
Yea, the stars are not pure in his sight:
How much less man, that is a worm,
And the son of man, which is a worm!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: he putteth: Job 4:18, Job 25:5; Isa 6:2-5
Job 15:16
John Gill
15:15 Behold, he putteth no trust in his saints,.... In holy men, set apart for himself by his grace, whose sins are expiated by the blood of his Son, and whose hearts are sanctified by his Spirit, and who live holy lives and conversations, as Abraham, Isaac, and Jacob; these, though he trusts many of them with much, as the prophets of old with the messages of his grace and will, and the ministers of the word with treasure, in their earthen vessels, the sacred "depositum" of the glorious Gospel, with gifts of grace, fitting them for their work, and with the care of the souls of men; yet he trusts none of them with themselves, with the redemption and salvation of their souls, with the regeneration and sanctification of their hearts, and with their preservation to eternal glory; he has put those into the hands of his Son and Spirit, and keeps them by his power through faith unto salvation: the Targum renders it, in his saints above, in the saints in heaven, in glorified men; he is there their all in all; as their happiness, so their safety and protection; see an instance of his care and preservation of them after the resurrection, when in a perfect state, Rev_ 20:8; or this may be understood of the angels, who sometimes are called saints, Deut 33:2; who though they have been trusted with many things to impart to the sons of men, yet not with the salvation of men, nor even with the secret of it; they were not of God's privy council when the affair was debated and settled; nor with other secrets, as the day and hour of the last judgment, the coming of the Son of Man: or the sense may be, "he putteth no perfection or stability" (d) in them, that is, perfection in comparison of his; for if theirs were equal to his, they would be gods, which it is impossible to be, or for God to make them such; and likewise such stability as to have been able to have stood of themselves, which it appears they had not, since many of them fell, and the rest needed confirming grace, which they have by Christ, the Head of all principalities and powers:
yea, the heavens are not clean in his sight; heaven born men, partakers of the heavenly calling, whose hearts and affections are set on heavenly things, and have their conversation in heaven; yet these, in the sight of a pure and holy God, and in comparison of him, are impure and unholy; or they of heaven, as Mr. Broughton renders it, the inhabitants of heaven; the angels on high, as the Targum paraphrases it; these are charged by him with folly, and they, conscious of their imperfection with respect to him, cover their faces with their wings, while they celebrate the perfection of his holiness, who is so glorious in it; though the natural heavens may be intended, at least not excluded, and the luminous bodies in them, as Bildad seems to explain it, Job 25:5; the stars are reckoned the more dense and thick part of the heavens, the moon has its spots, and by later discoveries it seems the sun is not without them, and the heavens are often covered with clouds and darkness, and the present ones will be purified with fire at the general conflagration, which supposes them unclean, and they shall pass away, and new ones succeed, which implies imperfection in the former, or there would be no need of others; this is the proof Eliphaz gives of what he had suggested in Job 15:14.
(d) "non posuit stabilitatem", Pagninus; "immutabilitatem, sive perfectionem absolutam", Vatablus; "firmum opus non produxit", Tigurine version; "non crediturns esset firmitatem", Junius & Tremellius.
John Wesley
15:15 Saints - In his angels, Job 4:18, who are called his saints or holy ones, Deut 33:2; Ps 103:20. Who though they were created holy, yet many of them fell. Heavens - The angels that dwell in heaven; heaven being put for its inhabitants. None of these are pure, simply and perfectly, and comparatively to God. The angels are pure from corruption, but not from imperfection.
Robert Jamieson, A. R. Fausset and David Brown
15:15 Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels.
heavens--literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).
15:1615:16: թող թէ այր գարշ եւ անսուրբ, որ ըմպէ զանօրէնութիւնս հանգոյն ըմպելւոյ[9216]։ [9216] Ոմանք. Այր գարշելի եւ ան՛՛։
16 առաւել եւս գարշելի ու պիղծ է այն մարդը, որ անօրէնութիւններն ըմպելիքի նման է խմում:
16 Ո՞ւր կը մնայ գարշելի ու պիղծ մարդը, Որ անօրէնութիւնը ջուրի պէս կը խմէ։
թող թէ այր գարշ եւ անսուրբ` որ ըմպէ զանօրէնութիւնս հանգոյն ըմպելւոյ:

15:16: թող թէ այր գարշ եւ անսուրբ, որ ըմպէ զանօրէնութիւնս հանգոյն ըմպելւոյ[9216]։
[9216] Ոմանք. Այր գարշելի եւ ան՛՛։
16 առաւել եւս գարշելի ու պիղծ է այն մարդը, որ անօրէնութիւններն ըմպելիքի նման է խմում:
16 Ո՞ւր կը մնայ գարշելի ու պիղծ մարդը, Որ անօրէնութիւնը ջուրի պէս կը խմէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1615:16 тем больше нечист и растлен человек, пьющий беззаконие, как воду.
15:16 ἔα εα hey! δὲ δε though; while ἐβδελυγμένος βδελυσσω abominate; loathsome καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἀνὴρ ανηρ man; husband πίνων πινω drink ἀδικίας αδικια injury; injustice ἴσα ισος equal ποτῷ ποτος drunk; fit for drinking
15:16 אַ֭ף ˈʔaf אַף even כִּֽי־ kˈî- כִּי that נִתְעָ֥ב niṯʕˌāv תעב be abhorrent וְֽ wᵊˈ וְ and נֶאֱלָ֑ח neʔᵉlˈāḥ אלח be corrupt אִישׁ־ ʔîš- אִישׁ man שֹׁתֶ֖ה šōṯˌeh שׁתה drink כַ ḵa כְּ as † הַ the מַּ֣יִם mmˈayim מַיִם water עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
15:16. quanto magis abominabilis et inutilis homo qui bibit quasi aquas iniquitatemHow much more is man abominable, and unprofitable, who drinketh iniquity like water?
16. How much less one that is abominable and corrupt, a man that drinketh iniquity like water!
15:16. How much more abominable and useless is the man who drinks as if from the water of iniquity?
15:16. How much more abominable and filthy [is] man, which drinketh iniquity like water?
How much more abominable and filthy [is] man, which drinketh iniquity like water:

15:16 тем больше нечист и растлен человек, пьющий беззаконие, как воду.
15:16
ἔα εα hey!
δὲ δε though; while
ἐβδελυγμένος βδελυσσω abominate; loathsome
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἀνὴρ ανηρ man; husband
πίνων πινω drink
ἀδικίας αδικια injury; injustice
ἴσα ισος equal
ποτῷ ποτος drunk; fit for drinking
15:16
אַ֭ף ˈʔaf אַף even
כִּֽי־ kˈî- כִּי that
נִתְעָ֥ב niṯʕˌāv תעב be abhorrent
וְֽ wᵊˈ וְ and
נֶאֱלָ֑ח neʔᵉlˈāḥ אלח be corrupt
אִישׁ־ ʔîš- אִישׁ man
שֹׁתֶ֖ה šōṯˌeh שׁתה drink
כַ ḵa כְּ as
הַ the
מַּ֣יִם mmˈayim מַיִם water
עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness
15:16. quanto magis abominabilis et inutilis homo qui bibit quasi aquas iniquitatem
How much more is man abominable, and unprofitable, who drinketh iniquity like water?
15:16. How much more abominable and useless is the man who drinks as if from the water of iniquity?
15:16. How much more abominable and filthy [is] man, which drinketh iniquity like water?
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Adam Clarke: Commentary on the Bible - 1831
15:16: How much more abominable and filthy is man - As in the preceding verse it is said, he putteth no trust in his saints, it has appeared both to translators and commentators that the original words, אף כי aph ki, should be rendered how much Less, not how much More: How much less would he put confidence in man, who is filthy and abominable in his natures and profligate in his practice, as he drinks down iniquity like water? A man who is under the power of sinful propensities commits sin as greedily as the thirsty man or camel drinks down water. He thinks he can never have enough. This is a finished character of a Bad man; he hungers and thirsts after Sin: on the contrary, the Good man hungers and thirsts after Righteousness.
Albert Barnes: Notes on the Bible - 1834
15:16: How much more abominable and filthy is man - How much more than the angels, and than the heavens. In , the image is somewhat different. There it is, how can man be the object of the divine confidence since he lives in a house of clay, and is so frail? Here the image is more striking and forcible. The word rendered filthy (אלח 'â lach) means, in Arabic, to be sour, as milk, and then to be corrupt, in a moral sense; Psa 14:3; Psa 53:4. Here it means that man is defiled and polluted, and this declaration is a remarkable illustration of the ancient belief of the depravity of man.
Which drinketh iniquity like water - This is still a true, though a melancholy account of man. He loves sin, and is as greedy of it as a thirsty man is of water. He practices it as if it were his very nature - as much so as it is to drink. Perhaps too there may be an allusion, as Dr. Good supposes, to the large draught of water which the camel makes, implying that man is exceedingly greedy of iniquity; compare ; ; Pro 19:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: How much: Rather, "How much less aph kee, abominable and filthy man," who, under the influence of sinful propensities, commits sin as greedily as a thirsty man or camel drinks down water.
abominable: Job 4:19, Job 42:6; Psa 14:1-3, Psa 53:3; Rom 1:28-30, Rom 3:9-19; Tit 3:3
drinketh: Job 20:12, Job 34:7; Pro 19:28
Job 15:17
Geneva 1599
15:16 How much more abominable and filthy [is] man, which (k) drinketh iniquity like water?
(k) Who has a desire to sin, as he who is thirsty to drink.
John Gill
15:16 How much more abominable and filthy is man,.... In his natural, corrupt, and unregenerate estate; man, as a creature, was not abominable, but becoming sinful he is; he is so in himself, cast out to the loathing of his person, being full of wounds, bruises, and putrefying sores, yea, like a dead corrupted carcass, for he is dead in trespasses and sins, Eph 2:1; and he appears to be corrupt by the abominable works done by him, as all the works of the flesh are; yea, he is abominable to himself, when made sensible of his state and case; he then abhors himself, and repents of his sins, he loathes his sins, and himself for them; and must be much more so in the sight of God, who is of purer eyes than to behold iniquity, as man is nothing else than a mass of sin, and therefore must be "filthy"; for sin is of a defiling nature, it defiles the body and all its members, and the soul with all its powers and faculties: man is naturally and originally filthy, being conceived in sin, and shapen in iniquity; nor can a clean thing be brought out of an unclean; he is internally and universally unclean, his heart is a sink of sin, desperately wicked, and wickedness itself; his mind and conscience are defiled, and there is no place clean; and this appears outwardly in his actions, in his life and conversation, which is filthy also: for if the ploughing of the wicked is sin, and the righteousnesses of men are filthy rags, how impure must the immoral actions of wicked men be? man is so impure, that nothing but the blood of Christ can purify his heart, and purge his conscience from dead works, and make white his outward conversation garment:
which drinketh iniquity like water; it is as natural to him to commit iniquity as it is for a man to drink water when he is thirsty, and he does it with equal gust, delight, and pleasure; as cold water is delightful to a thirsty soul, so is sin to a sinner, a sweet morsel he holds in his mouth; various lusts are various pleasures, though these pleasures are but for a season: sin, like water, is easy to be come at, it is near at hand, it easily besets men, and is all around them, and they easily give into it; everyone turns to his wicked course as readily as the horse rushes into the battle; and the phrase may be expressive of the abundance of sin committed, like large draughts of water greedily taken down by a man athirst, and repeated again and again; moreover, as water drank enters into men, and is taken down as an harmless thing, yet often proves very hurtful and pernicious to them when drank while they are hot, and occasions disorders, which issue in death; so sin, though it may seem harmless, and be pleasing and refreshing, going down like water, yet it works like poison, and is the gall of asps within a man, and ends in eternal death, if grace prevents not. This is the conclusion and application of the whole to man, arguing from the greater to the lesser, and so proving the impurity and imperfection of man, and that he cannot be clean and righteous before God of himself.
John Wesley
15:16 Who - Who besides his natural proneness to sin, has contracted habits of sinning; and sins as freely, as greedily and delightfully, as men, especially in those hot countries, drink up water.
Robert Jamieson, A. R. Fausset and David Brown
15:16 filthy--in Arabic "sour" (Ps 14:3; Ps 53:3), corrupted from his original purity.
drinketh-- (Prov 19:28).
15:1715:17: Պատմեցի՛ց քեզ Յոբ լո՛ւր ինձ. զոր ինչ տեսի պատմեցի՛ց քեզ[9217]. [9217] ՚Ի բազումս պակասի. Քեզ Յոբ լո՛ւր։
17 Պատմելու եմ քեզ, Յո՛բ, լսի՛ր ինձ: Ինչ որ տեսել եմ,
17 Քեզի իմացնեմ, մտիկ ըրէ ինծի Ու տեսածս պատմեմ քեզի։
Պատմեցից քեզ, Յոբ, լուր ինձ, զոր ինչ տեսի պատմեցից քեզ:

15:17: Պատմեցի՛ց քեզ Յոբ լո՛ւր ինձ. զոր ինչ տեսի պատմեցի՛ց քեզ[9217].
[9217] ՚Ի բազումս պակասի. Քեզ Յոբ լո՛ւր։
17 Պատմելու եմ քեզ, Յո՛բ, լսի՛ր ինձ: Ինչ որ տեսել եմ,
17 Քեզի իմացնեմ, մտիկ ըրէ ինծի Ու տեսածս պատմեմ քեզի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1715:17 Я буду говорить тебе, слушай меня; я расскажу тебе, что видел,
15:17 ἀναγγελῶ αναγγελλω announce δέ δε though; while σοι σοι you ἄκουέ ακουω hear μου μου of me; mine ἃ ος who; what δὴ δη in fact ἑώρακα οραω view; see ἀναγγελῶ αναγγελλω announce σοι σοι you
15:17 אֲחַוְךָ֥ ʔᵃḥawᵊḵˌā חוה make known שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear לִ֑י lˈî לְ to וְ wᵊ וְ and זֶֽה־ zˈeh- זֶה this חָ֝זִ֗יתִי ˈḥāzˈîṯî חזה see וַ wa וְ and אֲסַפֵּֽרָה׃ ʔᵃsappˈērā ספר count
15:17. ostendam tibi audi me quod vidi narrabo tibiI will shew thee, hear me: and I will tell thee what I have seen.
17. I will shew thee, hear thou me; and that which I have seen I will declare:
15:17. I will reveal to you, so listen to me; and I will explain to you what I have seen.
15:17. I will shew thee, hear me; and that [which] I have seen I will declare;
I will shew thee, hear me; and that [which] I have seen I will declare:

15:17 Я буду говорить тебе, слушай меня; я расскажу тебе, что видел,
15:17
ἀναγγελῶ αναγγελλω announce
δέ δε though; while
σοι σοι you
ἄκουέ ακουω hear
μου μου of me; mine
ος who; what
δὴ δη in fact
ἑώρακα οραω view; see
ἀναγγελῶ αναγγελλω announce
σοι σοι you
15:17
אֲחַוְךָ֥ ʔᵃḥawᵊḵˌā חוה make known
שְֽׁמַֽע־ šᵊˈmˈaʕ- שׁמע hear
לִ֑י lˈî לְ to
וְ wᵊ וְ and
זֶֽה־ zˈeh- זֶה this
חָ֝זִ֗יתִי ˈḥāzˈîṯî חזה see
וַ wa וְ and
אֲסַפֵּֽרָה׃ ʔᵃsappˈērā ספר count
15:17. ostendam tibi audi me quod vidi narrabo tibi
I will shew thee, hear me: and I will tell thee what I have seen.
15:17. I will reveal to you, so listen to me; and I will explain to you what I have seen.
15:17. I will shew thee, hear me; and that [which] I have seen I will declare;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19. Уверенность Елифаза в недостатке у Иова мудрости дает ему право высказать свой взгляд на спорный вопрос о земном мздовоздаянии. В противоположность суждениям Иова излагаемое старшим другом учение отличается безусловною достоверностью. Оно не его личный взгляд, а взгляд мудрецов прежних времен, переданный им их предками и составленный последними на основании личного опыта и наблюдения; в нем нет никаких посторонних, чужеземных примесей: предки жили в то время, когда в их страну не вторглись чужеземцы (ст. 19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 I will show thee, hear me; and that which I have seen I will declare; 18 Which wise men have told from their fathers, and have not hid it: 19 Unto whom alone the earth was given, and no stranger passed among them. 20 The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor. 21 A dreadful sound is in his ears: in prosperity the destroyer shall come upon him. 22 He believeth not that he shall return out of darkness, and he is waited for of the sword. 23 He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand. 24 Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle. 25 For he stretcheth out his hand against God, and strengtheneth himself against the Almighty. 26 He runneth upon him, even on his neck, upon the thick bosses of his bucklers: 27 Because he covereth his face with his fatness, and maketh collops of fat on his flanks. 28 And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps. 29 He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth. 30 He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away. 31 Let not him that is deceived trust in vanity: for vanity shall be his recompence. 32 It shall be accomplished before his time, and his branch shall not be green. 33 He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive. 34 For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery. 35 They conceive mischief, and bring forth vanity, and their belly prepareth deceit.
Eliphaz, having reproved Job for his answers, here comes to maintain his own thesis, upon which he built his censure of Job. His opinion is that those who are wicked are certainly miserable, whence he would infer that those who are miserable are certainly wicked, and that therefore Job was so. Observe,
I. His solemn preface to this discourse, in which he bespeaks Job's attention, which he had little reason to expect, he having given so little heed to and put so little value upon what Job had said (v. 17): "I will show thee that which is worth hearing, and not reason, as thou dost, with unprofitable talk." Thus apt are men, when they condemn the reasonings of others, to commend their own. He promises to teach him, 1. From his own experience and observation: "That which I have myself seen, in divers instances, I will declare." It is of good use to take notice of the providences of God concerning the children of men, from which many a good lesson may be learned. What good observations we have made, and have found benefit by ourselves, we should be ready to communicate for the benefit of others; and we may speak boldly when we declare what we have seen. 2. From the wisdom of the ancients (v. 18): Which wise men have told from their fathers. Note, The wisdom and learning of the moderns are very much derived from those of the ancients. Good children will learn a good deal from their good parents; and what we have learned from our ancestors we must transmit to our posterity and not hide from the generations to come. See Ps. lxxviii. 3-6. If the thread of the knowledge of many ages be cut off by the carelessness of one, and nothing be done to preserve it pure and entire, all that succeed fare the worse. The authorities Eliphaz vouched were authorities indeed, men of rank and figure (v. 19), unto whom alone the earth was given, and therefore you may suppose them favourites of Heaven and best capable of making observations concerning the affairs of this earth. The dictates of wisdom come with advantage from those who are in places of dignity and power, as Solomon; yet there is a wisdom which none of the princes of this world knew, 1 Cor. ii. 7, 8.
II. The discourse itself. He here aims to show,
1. That those who are wise and good do ordinarily prosper in this world. This he only hints at (v. 19), that those of whose mind he was were such as had the earth given to them, and to them only; they enjoyed it entirely and peaceably, and no stranger passed among them, either to share with them or give disturbance to them. Job had said, The earth is given into the hand of the wicked, ch. ix. 24. "No," says Eliphaz, "it is given into the hands of the saints, and runs along with the faith committed unto them; and they are not robbed and plundered by strangers and enemies making inroads upon them, as thou art by the Sabeans and Chaldeans." But because many of God's people have remarkably prospered in this world, as Abraham, Isaac, and Jacob, it does not therefore follow that those who are crossed and impoverished, as Job, are not God's people.
2. That wicked people, and particularly oppressors and tyrannizing rulers, are subject to continual terrors, live very uncomfortably, and perish very miserably. On this head he enlarges, showing that even those who impiously dare God's judgments yet cannot but dread them and will feel them at last. He speaks in the singular number--the wicked man, meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some such mighty hunter before the Lord. I fear he meant Job himself, whom he expressly charges both with the tyranny and with the timorousness here described, ch. xxii. 9, 10. Here he thinks the application easy, and that Job might, in this description, as in a glass, see his own face. Now,
(1.) Let us see how he describes the sinner who lives thus miserably. He does not begin with that, but brings it in as a reason of his doom, v. 25-28. It is no ordinary sinner, but one of the first rate, an oppressor (v. 20), a blasphemer, and a persecutor, one that neither fears God nor regards man. [1.] He bids defiance to God, and to his authority and power, v. 25. Tell him of the divine law, and its obligations; he breaks those bonds asunder, and will not have, no, not him that made him, to restrain him or rule over him. Tell him of the divine wrath, and its terrors; he bids the Almighty do his worst, he will have his will, he will have his way, in spite of him, and will not be controlled by law, or conscience, or the notices of a judgment to come. He stretches out his hand against God, in defiance of him and of the power of his wrath. God is indeed out of his reach, but he stretches out his hand against him, to show that, if it were in his power, he would ungod him. This applies to the audacious impiety of some sinners who are really haters of God (Rom. i. 30), and whose carnal mind is not only an enemy to him, but enmity itself, Rom. viii. 7. But, alas! the sinner's malice is as impotent as it is impudent; what can he do? He strengthens himself (he would be valiant, so some read it) against the Almighty. He thinks with his exorbitant despotic power to change times and laws (Dan. vii. 25), and, in spite of Providence, to carry the day for rapine and wrong, clear of the check of conscience. Note, It is the prodigious madness of presumptuous sinners that they enter the lists with Omnipotence. Woe unto him that strives with his Maker. That is generally taken for a further description of the sinner's daring presumption (v. 26): He runs upon him, upon God himself, in a direct opposition to him, to his precepts and providences, even upon his neck, as a desperate combatant, when he finds himself an unequal match for his adversary, flies in his face, though, at the same time, he falls on his sword's point, or the sharp spike of his buckler. Sinners, in general, run from God; but the presumptuous sinner, who sins with a high hand, runs upon him, fights against him, and bids defiance to him; and it is easy to foretel what will be the issue. [2.] He wraps himself up in security and sensuality (v. 27): He covers his face with his fatness. This signifies both the pampering of his flesh with daily delicious fare and the hardening of his heart thereby against the judgments of God. Note, The gratifying of the appetites of the body, feeding and feasting that to the full, often turns to the damage of the soul and its interests. Why is God forgotten and slighted, but because the belly is made a god of and happiness placed in the delights of sense? Those that fill themselves with wine and strong drink abandon all that is serious and flatter themselves with hopes that tomorrow shall be as this day, Isa. lvi. 12. Woe to those that are thus at ease in Zion, Amos vi. 1, 3, 4; Luke xii. 19. The fat that covers his face makes him look bold and haughty, and that which covers his flanks makes him lie easy and soft, and feel little; but this will prove poor shelter against the darts of God's wrath. [3.] He enriches himself with the spoils of all about him, v. 28. He dwells in cities which he himself has made desolate by expelling the inhabitants out of them, that he might be placed alone in them, Isa. v. 8. Proud and cruel men take a strange pleasure in ruins, when they are of their own making, in destroying cities (Ps. ix. 6) and triumphing in the destruction, since they cannot make them their own but by making them ready to become heaps, and frightening the inhabitants out of them. Note, Those that aim to engross the world to themselves, and grasp at all, lose the comfort of all, and make themselves miserable in the midst of all. How does this tyrant gain his point, and make himself master of cities that have all the marks of antiquity upon them? We are told (v. 35) that he does it by malice and falsehood, the two chief ingredients of his wickedness who was a liar and a murderer from the beginning, They conceive mischief, and then they effect it by preparing deceit, pretending to protect those whom they design to subdue, and making leagues of peace the more effectually to carry on the operations of war. From such wicked men God deliver all good men.
(2.) Let us see now what is the miserable condition of this wicked man, both in spiritual and temporal judgments.
[1.] His inward peace is continually disturbed. He seems to those about him to be easy, and they therefore envy him and wish themselves in his condition; but he who knows what is in men tells us that a wicked man has so little comfort and satisfaction in his own breast that he is rather to be pitied than envied. First, His own conscience accuses him, and with the pangs and throes of that he travaileth in pain all his days, v. 20. He is continually uneasy at the thought of the cruelties he as been guilty of and the blood in which he has imbrued his hands. His sins stare him in the face at every turn. Diri conscia facti mens habet attonitos--Conscious guilt astonishes and confounds. Secondly, He is vexed at the uncertainty of the continuance of his wealth and power: The number of years is hidden to the oppressor. He knows, whatever he pretends, that they will not last always, and has reason to fear that they will not last long and this he frets at. Thirdly, He is under a certain fearful expectation of judgment and fiery indignation (Heb. x. 27), which puts him into, and keeps him in, a continual terror and consternation, so that he dwells with Cain in the land of Nod, or commotion (Gen. iv. 16), and is made like, Pashur, Magor-missabib--a terror round about, Jer. xx. 3, 4. A dreadful sound is in his ears, v. 21. He knows that both heaven and earth are incensed against him, that God is angry with him and that all the world hates him; he has done nothing to make his peace with either, and therefore he thinks that every one who meets him will slay him, Gen. iv. 14. Or he is like a man absconding for debt, who thinks every man a bailiff. Fear came in, at first, with sin (Gen. iii. 10) and still attends it. Even in prosperity he is apprehensive that the destroyer will come upon him, either some destroying angel sent of God to avenge his quarrel or some of his injured subjects who will be their own avengers. Those who are the terror of the mighty in the land of the living usually go down slain to the pit (Ezek. xxxii. 25), the expectation of which makes them a terror to themselves. This is further set forth (v. 22): He is, in his own apprehension, waited for of the sword; for he knows that he who killeth with the sword must be killed with the sword, Rev. xiii. 10. A guilty conscience represents to the sinner a flaming sword turning every way (Gen. iii. 24) and himself inevitably running on it. Again (v. 23): He knows that the day of darkness (or the night of darkness rather) is ready at his hand, that it is appointed to him and cannot be put by, that it is hastening on apace and cannot be put off. This day of darkness is something beyond death; it is that day of the Lord which to all wicked people will be darkness and not light and in which they will be doomed to utter, endless, darkness. Note, Some wicked people, though they seem secure, have already received the sentence of death, eternal death, within themselves, and plainly see hell gaping for them. No marvel that it follows (v. 24), Trouble and anguish (that inward tribulation and anguish of soul spoken of Rom. ii. 8, 9, which are the effect of God's indignation and wrath fastening upon the conscience) shall make him afraid of worse to come. What is the hell before him if this be the hell within him? And though he would fain shake off his fears, drink them away, and jest them away, it will not do; they shall prevail against him, and overpower him, as a king ready to the battle, with forces too strong to be resisted. He that would keep his peace, let him keep a good conscience. Fourthly, If at any time he be in trouble, he despairs of getting out (v. 22): He believeth not that he shall return out of darkness, but he gives himself up for gone and lost in an endless night. Good men expect light at evening time, light out of darkness; but what reason have those to expect that they shall return out of the darkness of trouble who would not return from the darkness of sin, but went on in it? Ps. lxxxii. 5. It is the misery of damned sinners that they know they shall never return out of that utter darkness, nor pass the gulf there fixed. Fifthly, He perplexes himself with continual care, especially if Providence ever so little frown upon him, v. 23. Such a dread he has of poverty, and such a waste does he discern upon his estate, that he is already, in his own imagination, wandering abroad for bread, going a begging for a meal's meat, and saying, Where is it? The rich man, in his abundance, cried out, What shall I do? Luke xii. 17. Perhaps he pretends fear of wanting, as an excuse of his covetous practices; and justly may he be brought to this extremity at last. We read of those who were full, but have hired out themselves for bread (1 Sam. ii. 5), which this sinner will not do. He cannot dig; he is too fat (v. 27): but to beg he may well be ashamed. See Ps. cix. 10. David never saw the righteous so far forsaken as to beg their bread; for, verily, they shall be fed by the charitable unasked, Ps. xxxvii. 3, 25. But the wicked want it, and cannot expect it should be readily given them. How should those find mercy who never showed mercy?
[2.] His outward prosperity will soon come to an end, and all his confidence and all his comfort will come to an end with it. How can he prosper when God runs upon him? so some understand that, v. 26. Whom God runs upon he will certainly run down; for when he judges he will overcome. See how the judgments of God cross this worldly wicked man in all his cares, desires, and projects, and so complete his misery. First, He is in care to get, but he shall not be rich, v. 29. His own covetous mind keeps him from being truly rich. He is not rich that has not enough, and he has not enough that does not think he has. It is contentment only that is great gain. Providence remarkably keeps some from being rich, defeating their enterprises, breaking their measures, and keeping them always behind-hand. Many that get much by fraud and injustice, yet do not grow rich: it goes as it comes; it is got by one sin and spent upon another. Secondly, He is in care to keep what he has got, but in vain: His substance shall not continue; it will dwindle and come to nothing. God blasts it, and what came up in a night perishes in a night. Wealth gotten by vanity will certainly be diminished. Some have themselves lived to see the ruin of those estates which have been raised by oppression; but, where this is not the case, that which is left goes with a curse to those who succeed. De male quæsitis vix gaudet tertius hæres--Ill-gotten property will scarcely be enjoyed by the third generation. He purchases estates to him and his heirs for ever; but to what purpose? He shall not prolong the perfection thereof upon the earth; neither the credit nor the comfort of his riches shall be prolonged; and, when those are gone, where is the perfection of them? How indeed can we expect the perfection of any thing to be prolonged upon the earth, where every thing is transitory, and we soon see the end of all perfection? Thirdly, He is in care to leave what he has got and kept to his children after him. But in this he is crossed; the branches of his family shall perish, in whom he hoped to live and flourish and to have the reputation of making them all great men. They shall not be green, v. 32. The flame shall dry them up, v. 30. he shall shake them off as blossoms that never knit, or as the unripe grape, v. 33. They shall die in the beginning of their days and never come to maturity. Many a man's family is ruined by his iniquity. Fourthly, He is in care to enjoy it a great while himself; but in that also he is crossed. 1. He may perhaps be taken from it (v. 30): By the breath of God's mouth shall he go away, and leave his wealth to others; that is, by God's wrath, which, like a stream of brimstone, kindles the fire that devours him (Isa. xxx. 33), or by his word; he speaks, and it is done immediately. This night thy soul shall be required of thee; and so the wicked is driven away in his wickedness, the worldling in his worldliness. 2. It may perhaps be taken from him, and fly away like an eagle towards heaven: It shall be accomplished (or cut off) before his time (v. 32); that is, he shall survive his prosperity, and see himself stripped of it. Fifthly, He is in care, when he is in trouble, how to get out of it (not how to get good by it); but in this also he is crossed (v. 30): He shall not depart out of darkness. When he begins to fall, like Haman, all men say, "Down with him." It was said of him (v. 22), He believeth not that he shall return out of darkness. He frightened himself with the perpetuity of his calamity, and God also shall choose his delusions and bring his fears upon him (Isa. lxvi. 4), as he did upon Israel, Num. xiv. 28. God says Amen to his distrust and despair. Sixthly, He is in care to secure his partners, and hopes to secure himself by his partnership with them; but that is in vain too, v. 34, 35. The congregation of them, the whole confederacy, they and all their tabernacles, shall be desolate and consumed with fire. Hypocrisy and bribery are here charged upon them; that is, deceitful dealing both with God and man--God affronted under colour of religion, man wronged under colour of justice. It is impossible that these should end well. Though hand join in hand for the support of these perfidious practices, yet shall not the wicked go unpunished. (3.) The use and application of all this. Will the prosperity of presumptuous sinners end thus miserably? Then (v. 31) let not him that is deceived trust in vanity. Let the mischiefs which befal others be our warnings, and let not us rest on that broken reed which always failed those who leaned on it. [1.] Those who trust to their sinful ways of getting wealth trust in vanity, and vanity will be their recompence, for they shall not get what they expected. Their arts will deceive them and perhaps ruin them in this world. [2.] Those who trust to their wealth when they have gotten it, especially to the wealth they have gotten dishonestly, trust in vanity; for it will yield them no satisfaction. The guilt that cleaves to it will ruin the joy of it. They sow the wind, and will reap the whirlwind, and will own at length, with the utmost confusion, that a deceived heart turned them aside, and that they cheated themselves with a lie in their right hand.
Adam Clarke: Commentary on the Bible - 1831
15:17: I will show thee, hear me; and that which I have seen I will declare - Eliphaz is now about to quote a whole collection of wise sayings from the ancients; all good enough in themselves, but sinfully misapplied to the case of Job.
Albert Barnes: Notes on the Bible - 1834
15:17: I will show thee ... - The remainder of this chapter is a violent declamation, designed to overwhelm Job with the proofs of personal guilt. Eliphaz professes to urge nothing which had not been handed down from his ancestors, and was the result of careful observation. What he says is made up of apothegms and maxims that were regarded as containing the results of ancient wisdom, all meaning that God would punish the wicked, or that the wicked would be treated according to their deserts. The implied inference all along was, that Job, who had had so many proofs of the divine displeasure, must be a wicked man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: hear me: Job 5:27, Job 13:5, Job 13:6, Job 33:1, Job 34:2, Job 36:2
Job 15:18
Carl Friedrich Keil and Franz Delitzsch
15:17
17 I will inform thee, hear me!
And what I have myself seen that I will declare,
18 Things which wise men declare
Without concealment from their fathers -
19 To them alone was the land given over,
And no stranger had passed in their midst - :
Eliphaz, as in his first speech, introduces the dogma with which he confronts Job with a solemn preface: in the former case it had its rise in a revelation, here it is supported by his own experience and reliable tradition; for חזיתי is not intended as meaning ecstatic vision (Schlottm.). The poet uses חזה also of sensuous vision, Job 8:17; and of observation and knowledge by means of the senses, not only the more exalted, as Job 19:26., but of any kind (Job 23:9; Job 24:1; Job 27:12, comp. Job 36:25; Job 34:32), in the widest sense. זה is used as neuter, Gen 6:15; Ex 13:8; Ex 30:13; Lev 11:4, and freq.
(Note: So also Ps 56:10, where I now prefer to translate "This I know," זה neuter, like Prov 24:12, and referring forward as above, Job 15:17.)
(comp. the neuter הוּא, Job 13:16, and often), and זה־חזיתי is a relative clause (Ges. 122, 2): quod conspexi, as Job 19:19 quos amo, and Ps 74:2 in quo habitas, comp. Ps 104:8, Ps 104:26; Prov 23:22, where the punctuation throughout proceeds from the correct knowledge of the syntax. The waw of ואספרה is the waw apodosis, which is customary (Ngelsbach, 111, 1, b) after relative clauses (e.g., Num 23:3), or what is the same thing, participles (e.g., Prov 23:24): et narrabo = ea narrabo. In Job 15:18 ולא כחדו is, logically at least, subordinate to יגידו, as in Is 3:9,
(Note: Heidenheim refers to Hos 8:2 for the position of the words, but there Israel may also be an apposition: we know thee, we Israel.)
as the Targum of the Antwerp Polyglott well translates: "what wise men declare, without concealing (ולא מכדבין), from the tradition of their fathers;" whereas all the other old translations, including Luther's, have missed the right meaning. These fathers to whom this doctrine respecting the fate of evil-doers is referred, lived, as Eliphaz says in Job 15:19, in the land of their birth, and did not mingle themselves with strangers, consequently their manner of viewing things, and their opinions, have in their favour the advantage of independence, of being derived from their own experience, and also of a healthy development undisturbed by any foreign influences, and their teaching may be accounted pure and unalloyed.
Eliphaz thus indirectly says, that the present is not free from such influences, and Ewald is consequently of opinion that the individuality of the Israelitish poet peeps out here, and a state of things is indicated like that which came about after the fall of Samaria in the reign of Manasseh. Hirzel also infers from Eliphaz' words, that at the time when the book was written the poet's fatherland was desecrated by some foreign rule, and considers it an indication for determining the time at which the book was composed. But how groundless and deceptive this is! The way in which Eliphaz commends ancient traditional lore is so genuinely Arabian, that there is but the faintest semblance of a reason for supposing the poet to have thrown his own history and national peculiarity so vividly into the working up of the rôle of another. Purity of race was, from the earliest times, considered by "the sons of the East" as a sign of highest nobility, and hence Eliphaz traces back his teaching to a time when his race could boast of the greatest freedom from intermixture with any other. Schlottmann prefers to interpret Job 15:19 as referring to the "nobler primeval races of man" (without, however, referring to Job 8:8), but הארץ does not signify the earth here, but: country, as in Job 30:8; Job 22:8, and elsewhere, and Job 15:19 seems to refer to nations: זר = barbarus (perhaps Semitic: בּרבּר, ὁ ἔξω). Nevertheless it is unnecessary to suppose that Eliphaz' time was one of foreign domination, as the Assyrian-Chaldean time was for Israel: it is sufficient to imagine it as a time when the tribes of the desert were becoming intermixed, from migration, commerce, and feud.
Now follows the doctrine of the wise men, which springs from a venerable primitive age, an age as yet undisturbed by any strange way of thinking (modern enlightenment and free thinking, as we should say), and is supported by Eliphaz' own experience.
(Note: Communication from Consul Wetzstein: If this verse affirms that the freer a people is from intermixture with other races, the purer is its tradition, it gives expression to a principle derived from experience, which needs no proof. Even European races, especially the Scandinavians, furnish proof of this in their customs, language, and traditions, although in this case certain elements of their indigenous character have vanished with the introduction of Christianity. A more complete parallel is furnished by the wandering tribes of the 'Aneze and Sharrt of the Syrian deserts, people who have indeed had their struggles, and have even been weakened by emigration, but have certainly never lost their political and religious autonomy, and have preserved valuable traditions which may be traced to the earliest antiquity. It is unnecessary to prove this by special instance, when the whole outer and inner life of these peoples can be regarded as the best commentary on the biblical accounts of the patriarchal age. It is, however, not so much the fact that the evil-doer receives his punishment, in favour of which Eliphaz appeals to the teaching handed down from the fathers, as rather the belief in it, consequently in a certain degree the dogma of a moral order in the world. This dogma is an essential element of the ancient Abrahamic religion of the desert tribes - that primitive religion which formed the basis of the Mosaic, and side by side with it was continued among the nomads of the desert; which, shortly before the appearance of Christianity in the country east of Jordan, gave birth to mild doctrines, doctrines which tended to prepare the way for the teaching of the gospel; which at that very time, according to historical testimony, also prevailed in the towns of the Higz, and was first displaced again by the Jemanic idolatry, and limited to the desert, in the second century after Christ, during the repeated migrations of the southern Arabs; which gave the most powerful impulse to the rise of Islam, and furnished its best elements; which, towards the end of the last century, brought about the reform of Islamism in the province of Negd, and produced the Wahabee doctrine; and which, finally, is continued even to the present day by the name of Dn Ibrhm, "Religion of Abraham," as a faithful tradition of the fathers, among the vast Ishmaelitish tribes of the Syrian desert, "to whom alone the land is given over, and into whose midst no stranger has penetrated." Had this cultus spread among settled races with a higher education, it might have been taught also in writings: if, however, portions of writings in reference to it, which have been handed down to us by the Arabic, are to be regarded as unauthentic, it may also in 'Irk have been mixed with the Sabian worship of the stars; but among the nomads it will have always been only oral, taught by the poets in song, and contained in the fine traditions handed down uncorrupted from father to son, and practised in life.
Tit is a dogma of this religion (of which I shall speak more fully in the introduction to my Anthologie von Poesien der Wanderstmme), that the pious will be rewarded by God in his life and in his descendants, the wicked punished in his life and in his descendants; and it may also, in Job 15:19, be indirectly said that the land of Eliphaz has preserved this faith, in accordance with tradition, purer than Job's land. If Eliphaz was from the Petraean town of Tmn (which we merely suggest as possible here), he might indeed rightly assert that no strange race had become naturalized there; for that hot, sterile land, poorly supplied with water, had nothing inviting to the emigrant or marauder, and its natives remain there only by virtue of the proverb: lôlâ hhibb el-wattan quat.tâl, lakân dâr eṡsû' charâb, "Did not the love of one's country slay (him who is separated from it), the barren country would be uninhabited." Job certainly could not affirm the same of his native country, if this is, with the Syrian tradition, to be regarded as the Nukra (on this point, vid., the Appendix). As the richest province of Syria, it has, from the earliest time to the present, always been an apple of contention, and has not only frequently changed its rulers, but even its inhabitants.)
John Gill
15:17 I will show thee, hear me,.... Here Eliphaz proceeds to illustrate and make plain, to clear and defend, his former sentiment and proposition, and into which the rest of his friends came; that only wicked, and not righteous men, are afflicted of God, especially in such a manner as Job was; and he proposes to show things worthy of his regard, and not such vain and unprofitable things which Job had uttered; and, in order to stir up and engage his attention, he says what follows:
and that which I have seen I will declare; what he had been an eyewitness of himself; the same he had observed, Job 4:8; and such testimonies are most regarded, and reckoned most authentic and creditable, especially when they come from men of character; see Lk 1:1.
John Wesley
15:17 I - I will prove what I have affirmed, that such strokes as thine are peculiar to hypocrites. Seen - I speak not by hear - say, but from my own experience.
Robert Jamieson, A. R. Fausset and David Brown
15:17 In direct contradiction of Job's position (Job 12:6, &c.), that the lot of the wicked was the most prosperous here, Eliphaz appeals (1) to his own experience, (2) to the wisdom of the ancients.
15:1815:18: զոր իմաստունք ասեն, եւ ո՛չ թաքուցին հարց իւրեանց[9218]։ [9218] Ոմանք. Եւ ո՛չ թագուցին հարց իւրեանց։
18 ինչ որ իմաստուններն են ասում, ինչ որ չեն թաքցրել նրանց հայրերը, - պատմելու եմ քեզ:
18 Ինչ որ իմաստունները յայտնեցին Ու բնաւ չծածկեցին ինչ որ իրենց հայրերէն առին։
զոր իմաստունք ասեն, եւ ոչ թաքուցին [159]հարց իւրեանց:

15:18: զոր իմաստունք ասեն, եւ ո՛չ թաքուցին հարց իւրեանց[9218]։
[9218] Ոմանք. Եւ ո՛չ թագուցին հարց իւրեանց։
18 ինչ որ իմաստուններն են ասում, ինչ որ չեն թաքցրել նրանց հայրերը, - պատմելու եմ քեզ:
18 Ինչ որ իմաստունները յայտնեցին Ու բնաւ չծածկեցին ինչ որ իրենց հայրերէն առին։
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15:1815:18 что слышали мудрые и не скрыли слышанного от отцов своих,
15:18 ἃ ος who; what σοφοὶ σοφος wise ἐροῦσιν ερεω.1 state; mentioned καὶ και and; even οὐκ ου not ἔκρυψαν κρυπτω hide πατέρας πατηρ father αὐτῶν αυτος he; him
15:18 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise יַגִּ֑ידוּ yaggˈîḏû נגד report וְ wᵊ וְ and לֹ֥א lˌō לֹא not כִֽ֝חֲד֗וּ ˈḵˈiḥᵃḏˈû כחד hide מֵ mē מִן from אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
15:18. sapientes confitentur et non abscondunt patres suosWise men confess and hide not their fathers.
18. (Which wise men have told from their fathers, and have not hid it;
15:18. The wise acknowledge, and they do not leave behind, their fathers,
15:18. Which wise men have told from their fathers, and have not hid [it]:
Which wise men have told from their fathers, and have not hid:

15:18 что слышали мудрые и не скрыли слышанного от отцов своих,
15:18
ος who; what
σοφοὶ σοφος wise
ἐροῦσιν ερεω.1 state; mentioned
καὶ και and; even
οὐκ ου not
ἔκρυψαν κρυπτω hide
πατέρας πατηρ father
αὐτῶν αυτος he; him
15:18
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise
יַגִּ֑ידוּ yaggˈîḏû נגד report
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
כִֽ֝חֲד֗וּ ˈḵˈiḥᵃḏˈû כחד hide
מֵ מִן from
אֲבֹותָֽם׃ ʔᵃvôṯˈām אָב father
15:18. sapientes confitentur et non abscondunt patres suos
Wise men confess and hide not their fathers.
15:18. The wise acknowledge, and they do not leave behind, their fathers,
15:18. Which wise men have told from their fathers, and have not hid [it]:
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Albert Barnes: Notes on the Bible - 1834
15:18: Which wise men have told from their fathers - Which they have received from their ancestors and communicated to others. Knowledge among the ancients was communicated chiefly by tradition from father to son. They had few or no written records, and hence, they embodied the results of their observation in brief, sententious maxims, and transmitted them from one generation to another.
And have not hid it - They have freely communicated the result of their observations to others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: from their: Job 15:10, Job 8:8; Psa 71:18, Psa 78:3-6; Isa 38:19
Job 15:19
John Gill
15:18 Which wise men have told from their fathers,.... Men wise in the best sense, not to do evil, but to do good; not worldly wise men, but such who have wisdom, sound wisdom in the inward parts; who are wise to salvation, and who are partakers of divine and spiritual wisdom; and such men, as they would never tell an untruth, so they would never report a false or a foolish thing they had heard, nor any thing but upon a good testimony, what they have received from their fathers, who were also wise and good men; and therefore such a testimony, though not ocular, but by tradition, deserves regard:
and have not hid it; their fathers did not hide it from them, and what they have received from their fathers they did not hide it from their children; and so it came to be handed down from one to another with great truth, exactness, and certainty, and to be depended upon, see Ps 44:1.
John Wesley
15:18 Hid - They judged it to be so certain and important a truth, that they would not conceal it in their own breasts.
Robert Jamieson, A. R. Fausset and David Brown
15:18 Rather, "and which as handed down from their fathers, they have not concealed."
15:1915:19: Նոցա՛ միայն տուաւ երկիր, եւ ո՛չ եկն օտարածին ՚ի վերայ նոցա։
19 Նրանց է միայն տրուել երկիրը, եւ ոչ մի օտարածին չի խառնուել նրանց:
19 (Երկիր անոնց միայն տրուեցաւ Ու անոնց մէջէն օտարական մը չանցաւ)։
Նոցա միայն տուաւ երկիր, եւ ոչ եկն օտարածին ի վերայ նոցա:

15:19: Նոցա՛ միայն տուաւ երկիր, եւ ո՛չ եկն օտարածին ՚ի վերայ նոցա։
19 Նրանց է միայն տրուել երկիրը, եւ ոչ մի օտարածին չի խառնուել նրանց:
19 (Երկիր անոնց միայն տրուեցաւ Ու անոնց մէջէն օտարական մը չանցաւ)։
zohrab-1805▾ eastern-1994▾ western am▾
15:1915:19 которым одним отдана была земля, и среди которых чужой не ходил.
15:19 αὐτοῖς αυτος he; him μόνοις μονος only; alone ἐδόθη διδωμι give; deposit ἡ ο the γῆ γη earth; land καὶ και and; even οὐκ ου not ἐπῆλθεν επερχομαι come on / against ἀλλογενὴς αλλογενης of another family ἐπ᾿ επι in; on αὐτούς αυτος he; him
15:19 לָהֶ֣ם lāhˈem לְ to לְ֭ ˈl לְ to בַדָּם vaddˌām בַּד linen, part, stave נִתְּנָ֣ה nittᵊnˈā נתן give הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹא־ lō- לֹא not עָ֖בַר ʕˌāvar עבר pass זָ֣ר zˈār זָר strange בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
15:19. quibus solis data est terra et non transibit alienus per eosTo whom alone the earth was given, and no stranger hath passed among them.
19. Unto whom alone the land was given, and no stranger passed among them:)
15:19. to whom alone the earth has been given, and no stranger passed among them.
15:19. Unto whom alone the earth was given, and no stranger passed among them.
Unto whom alone the earth was given, and no stranger passed among them:

15:19 которым одним отдана была земля, и среди которых чужой не ходил.
15:19
αὐτοῖς αυτος he; him
μόνοις μονος only; alone
ἐδόθη διδωμι give; deposit
ο the
γῆ γη earth; land
καὶ και and; even
οὐκ ου not
ἐπῆλθεν επερχομαι come on / against
ἀλλογενὴς αλλογενης of another family
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
15:19
לָהֶ֣ם lāhˈem לְ to
לְ֭ ˈl לְ to
בַדָּם vaddˌām בַּד linen, part, stave
נִתְּנָ֣ה nittᵊnˈā נתן give
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹא־ lō- לֹא not
עָ֖בַר ʕˌāvar עבר pass
זָ֣ר zˈār זָר strange
בְּ bᵊ בְּ in
תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
15:19. quibus solis data est terra et non transibit alienus per eos
To whom alone the earth was given, and no stranger hath passed among them.
15:19. to whom alone the earth has been given, and no stranger passed among them.
15:19. Unto whom alone the earth was given, and no stranger passed among them.
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Adam Clarke: Commentary on the Bible - 1831
15:19: Unto whom alone the earth was given - He very likely refers to the Israelites, who got possession of the promised land from God himself; no stranger being permitted to dwell in it, as the old inhabitants were to be exterminated. Some think that Noah and his sons may be intended; as it is certain that the whole earth was given to them, when there were no strangers - no other family of mankind - in being. But, system apart, the words seem to apply more clearly to the Israelites.
Albert Barnes: Notes on the Bible - 1834
15:19: Unto whom alone the earth was given - The land; the land or country where they dwelt. He refers to the period before they became intermingled with other nations, and before they imbibed any sentiments or opinions from strangers. The meaning is, "I will give you the result of the observations of the golden age of the world when our fathers dwelt alone, and it could not be pretended that they had been corrupted by foreign philosophy; and when in morals and in sentiment they were pure." Probably all nations look back to such times of primeval simplicity, and freedom from corruption, when the sentiments on morals and religion were comparatively pure, and before the people became corrupt by the importation of foreign opinions. It is a pleasing delusion to look back to such times - to some innocent Arcadia, or to a golden age - but usually all such retrospections are the mere work of fancy. The world really grows wiser as it grows older; and in the progress of society it is a rare thing when the present is not more pure and happy than its early stages. The comforts, privileges, and intelligence of the patriarchal age were not to be compared with those which we enjoy - any more than the condition of the wandering Arab is to be preferred to the quiet, peace, intelligence, and order of a calm, Christian home.
No stranger passed among them - No foreigner came to corrupt their sentiments by an admixture of strange doctrines. "Eliphaz here speaks like a genuine Arab, whose pride is in his tongue, his sword, and his pure blood." Umbreit. It is possible, as Rosenmuller suggests, that Eliphaz means to insinuate that Job had been corrupted by the sentiments of the Chaldeans and Sabeans, and had departed from the pure doctrines of earlier times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: Unto whom: Gen 10:25, Gen 10:32; Deu 32:8; Joe 3:17
Job 15:20
Geneva 1599
15:19 Unto whom alone the earth was (l) given, and no stranger passed among them.
(l) Who by their wisdom so governed, that no stranger invaded them, and so the land seemed to be given to them alone.
John Gill
15:19 Unto whom alone the earth was given,.... Who were intrusted with the government of whole kingdoms and nations; and therefore not mean men, but persons of great consequence, and to be credited; being such as were appointed by God, and by him put into such an high office, for which they were qualified by him; and being observed to be such by men, were made choice of by them to take the government of them: this is not to be restrained to the land of Canaan, and to Abraham, Isaac, and Jacob, to whom it was given, and to their posterity; and who it is very probable at this time did not yet enjoy it; but it respects more and larger tracts of land, and the rulers of them, and at a greater distance of time, and very likely Noah and his sons, to whom the whole earth was given, and by whom it was replenished, and among whom it was divided; this seems opposed to what Job had said, Job 9:24;
and no stranger passed among them; either there was no wicked man among them, a stranger to God and godliness; or an enemy that invaded them, passed through them, disturbed and dispossessed them of their power and substance; which shows how wise and good men are regarded by the Lord, and not distressed and afflicted as wicked men be; as well as serves to strengthen the credit of their character, and the report received and derived from them by tradition, and tacitly glances at Job's distress and disturbance by the Chaldeans and Sabeans; next follows the account of the things either seen by Eliphaz, or handed down from such credible persons now described.
John Wesley
15:19 To whom - By the gracious gift of God: this he alleges to make their testimony more considerable, because these were no obscure men, but the most worthy and famous men in their ages; and to confute what Job had said, Job 9:24, that the earth was given into the hand of the wicked. By the earth he means the dominion and possession of it. Stranger - No person of a strange nation and disposition, or religion. Passed - Through their land, so as to disturb, or spoil them, as the Sabeans and Chaldeans did thee. God watched over those holy men so, that no enemy could invade them; and so he would have done over thee, if thou hadst been such an one.
Robert Jamieson, A. R. Fausset and David Brown
15:19 Eliphaz speaks like a genuine Arab when he boasts that his ancestors had ever possessed the land unmixed with foreigners [UMBREIT]. His words are intended to oppose Job's (Job 9:24); "the earth" in their case was not "given into the hand of the wicked." He refers to the division of the earth by divine appointment (Gen 10:5; Gen 25:32). Also he may insinuate that Job's sentiments had been corrupted from original purity by his vicinity to the Sabeans and Chaldeans [ROSENMULLER].
15:2015:20: Ամենայն կեանք ամպարշտի հոգւովք. ա՛մք թուով տուեալ են հզօրի[9219], [9219] Ոմանք. Ամբարշտի հոգովք։
20 Ամբարշտի ամբողջ կեանքը հոգսերով է անցնում, ու տարիները բռնակալ մարդուն հաշուով են տրուած:
20 Չարը իր բոլոր օրերուն մէջ տանջանք կը կրէ Ու բռնաւորին քիչ տարիներ պահուած են։
Ամենայն կեանք ամպարշտի հոգովք. ամք թուով տուեալ են [160]հզօրի:

15:20: Ամենայն կեանք ամպարշտի հոգւովք. ա՛մք թուով տուեալ են հզօրի[9219],
[9219] Ոմանք. Ամբարշտի հոգովք։
20 Ամբարշտի ամբողջ կեանքը հոգսերով է անցնում, ու տարիները բռնակալ մարդուն հաշուով են տրուած:
20 Չարը իր բոլոր օրերուն մէջ տանջանք կը կրէ Ու բռնաւորին քիչ տարիներ պահուած են։
zohrab-1805▾ eastern-1994▾ western am▾
15:2015:20 Нечестивый мучит себя во все дни свои, и число лет закрыто от притеснителя;
15:20 πᾶς πας all; every ὁ ο the βίος βιος livelihood; lifestyle ἀσεβοῦς ασεβης irreverent ἐν εν in φροντίδι φροντις year δὲ δε though; while ἀριθμητὰ αριθμητος give; deposit δυνάστῃ δυναστης dynasty; dynast
15:20 כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty ה֣וּא hˈû הוּא he מִתְחֹולֵ֑ל miṯḥôlˈēl חיל have labour pain, to cry וּ û וְ and מִסְפַּ֥ר mispˌar מִסְפָּר number שָׁ֝נִ֗ים ˈšānˈîm שָׁנָה year נִצְפְּנ֥וּ niṣpᵊnˌû צפן hide לֶ le לְ to † הַ the עָרִֽיץ׃ ʕārˈîṣ עָרִיץ ruthless
15:20. cunctis diebus suis impius superbit et numerus annorum incertus est tyrannidis eiusThe wicked man is proud all his days, and the number of the years of his tyranny is uncertain.
20. The wicked man travaileth with pain all his days, even the number of years that are laid up for the oppressor.
15:20. The impious is arrogant for all his days, and the number of the years of his tyranny is uncertain.
15:20. The wicked man travaileth with pain all [his] days, and the number of years is hidden to the oppressor.
The wicked man travaileth with pain all [his] days, and the number of years is hidden to the oppressor:

15:20 Нечестивый мучит себя во все дни свои, и число лет закрыто от притеснителя;
15:20
πᾶς πας all; every
ο the
βίος βιος livelihood; lifestyle
ἀσεβοῦς ασεβης irreverent
ἐν εν in
φροντίδι φροντις year
δὲ δε though; while
ἀριθμητὰ αριθμητος give; deposit
δυνάστῃ δυναστης dynasty; dynast
15:20
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty
ה֣וּא hˈû הוּא he
מִתְחֹולֵ֑ל miṯḥôlˈēl חיל have labour pain, to cry
וּ û וְ and
מִסְפַּ֥ר mispˌar מִסְפָּר number
שָׁ֝נִ֗ים ˈšānˈîm שָׁנָה year
נִצְפְּנ֥וּ niṣpᵊnˌû צפן hide
לֶ le לְ to
הַ the
עָרִֽיץ׃ ʕārˈîṣ עָרִיץ ruthless
15:20. cunctis diebus suis impius superbit et numerus annorum incertus est tyrannidis eius
The wicked man is proud all his days, and the number of the years of his tyranny is uncertain.
15:20. The impious is arrogant for all his days, and the number of the years of his tyranny is uncertain.
15:20. The wicked man travaileth with pain all [his] days, and the number of years is hidden to the oppressor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-24. Согласно излагаемому Елифазом учению предков, нечестивый никогда не пользуется настоящим миром; его совесть, обремененная преступлениями, постоянно заставляет страшиться бедствий. Мучения усиливаются еще тем обстоятельством, что грешник не знает конца им: "число лет закрыто от притеснителя (ст. 20). Создаваемые на почве мучений совести предчувствия бедствий оправдываются: нечестивый слышит устрашающе звуки, которые предвещают ему гибель. И хотя она постигает его в то время, когда он наслаждается благоденствием (ст. 21), но спастись не представляется возможности: меч божественного мщения поражает грешника (ст. 22). Несчастье, на которое обречен нечестивый, - для богатого им является полная нищета (ст. 23) - постигает его с непреоборимою силою (ст. 24).
Adam Clarke: Commentary on the Bible - 1831
15:20: The wicked man travaileth with pain - This is a most forcible truth: a life of sin is a life of misery; and he that Will sin Must suffer. One of the Targums gives it a strange turn: - "All the days of the ungodly Esau, he was expected to repent, but he did not repent; and the number of years was hidden from the sturdy Ishmael." The sense of the original, מתחולל mithcholel, is he torments himself: he is a true heautontimoreumenos, or self-tormentor; and he alone is author of his own sufferings, and of his own ruin.
Albert Barnes: Notes on the Bible - 1834
15:20: Travaileth with pain - That is, his sorrows are like the pains of parturition. Eliphaz means to say that he is a constant sufferer.
All his days - It seems difficult to see how they could have ever formed this universal maxim. It is certainly not literally true now; nor was it ever. But in order to convey the doctrine that the wicked would be punished in as pointed and striking a manner as possible, it was made to assume this universal form - meaning that the life of the wicked would be miserable. There is some reason to think that this and what follows to the close of the chapter, is an ancient fragment which Eliphaz rehearses as containing the sentiments of a purer age of the world.
And the number of years is hidden to the oppressor - Wemyss renders this, "and a reckoning of years is laid up for the violent." So, also, Dr. Good. The Vulgate renders it, "and the number of the years of his tyranny is uncertain." Rosenmuller, Cocceius, Drusius, and some others suppose that there should be understood here and repeated the clause occurring in the first hemistich, and that it means, "and in the number of years which are laid up for the violent man, he is tortured with pain." Luther renders it, "and to a tyrant is the number of his years concealed." It is difficult to tell what the passage means. To me, the most probable interpretation is one which I have not met with in any of the books which I have consulted, and which may be thus expressed," the wicked man will be tormented all his days." To one who is an oppressor or tyrant, the number of his years is hidden. He has no security of life. He cannot calculate with any certainty on its continuance. The end is hid. A righteous man may make some calculation, and can see the probable end of his days. He may expect to see an honored old age. But tyrants are so often cut down suddenly; they so frequently perish by assassination, and robbers are so often unexpectedly overcome, that there is no calculation which can be formed in respect to the termination of their course. Their end is hid. They die suddenly and disappear. This suits the connection; and the sentiment is, in the main, in accordance with facts as they occur.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: travaileth: Rom 8:22; Ecc 9:3
the number: Psa 90:3, Psa 90:4, Psa 90:12; Luk 12:19-21; Jam 5:1-6
Job 15:21
Carl Friedrich Keil and Franz Delitzsch
15:20
20 So long as the ungodly liveth he suffereth,
And numbered years are reserved for the tyrant.
21 Terrors sound in his ears;
In time of peace the destroyer cometh upon him.
22 He believeth not in a return from darkness,
And he is selected for the sword.
23 He roameth about after bread: "Ah! where is it?"
He knoweth that a dark day is near at hand for him.
24 Trouble and anguish terrify him;
They seize him as a king ready to the battle.
All the days of the ungodly he (the ungodly) is sensible of pain. רשׁע stands, like Elohim in Gen 9:6, by the closer definition; here however so, that this defining ends after the manner of a premiss, and is begun by הוּא after the manner of a conclusion. מתחולל, he writhes, i.e., suffers inward anxiety and distress in the midst of all outward appearance of happiness. Most expositors translate the next line: and throughout the number of the years, which are reserved to the tyrant. But (1) this parallel definition of time appended by waw makes the sense drawling; (2) the change of עריץ (oppressor, tyrant) for רשׁע leads one to expect a fresh affirmation, hence it is translated by the lxx: ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. The predicate is, then, like Job 32:7, comp. Job 29:10; Job 2:4 (Ges. 148), per attractionem in the plur. instead of in the sing., and especially with מספּר followed by gen. plur.; this attraction is adopted by our author, Job 21:21; Job 38:21. The meaning is not, that numbered, i.e., few, years are secretly appointed to the tyrant, which must have been sh'nôth mispâr, a reversed position of the words, as Job 16:22; Num 9:20 (vid., Gesenius' Thes.); but a (limited, appointed) number of years is reserved to the tyrant (צפן as Job 24:1; Job 21:19, comp. טמן, Job 20:26; Mercerus: occulto decreto definiti), after the expiration of which his punishment begins. The thought expressed by the Targ., Syr., and Jerome would be suitable: and the number of the years (that he has to live unpunished) is hidden from the tyrant; but if this were the poet's meaning, he would have written שׁניו, and must have written מן־העריץ.
With regard to the following Job 15:21-24, it is doubtful whether only the evil-doer's anxiety of spirit is described in amplification of הוא מתחולל, or also how the terrible images from which he suffers in his conscience are realized, and how he at length helplessly succumbs to the destruction which his imagination had long foreboded. A satisfactory and decisive answer to this question is hardly possible; but considering that the real crisis is brought on by Eliphaz later, and fully described, it seems more probable that what has an objective tone in Job 15:21-24 is controlled by what has been affirmed respecting the evil conscience of the ungodly, and is to be understood accordingly. The sound of terrible things (startling dangers) rings in his ears; the devastator comes upon him (בוא seq. acc. as Job 20:22; Prov 28:22; comp. Is 28:15) in the midst of his prosperity. He anticipates it ere it happens. From the darkness by which he feels himself menaced, he believes not (האמין seq. infin. as Ps 27:13, לראות, of confident hope) to return; i.e., overwhelmed with a consciousness of his guilt, he cannot, in the presence of this darkness which threatens him, raise to the hope of rescue from it, and he is really - as his consciousness tells him - צפוּ (like עשׂוּ, Job 41:25; Ges. 75, rem. 5; Keri צפוי, which is omitted in our printed copies, contrary to the testimony of the Masora and the authority of correct MSS), spied out for, appointed to the sword, i.e., of God (Job 19:29; Is 31:8), or decreed by God. In the midst of abundance he is harassed by the thought of becoming poor; he wanders about in search of bread, anxiously looking out and asking where? (abrupt, like הנה, Job 9:19), i.e., where is any to be found, whence can I obtain it? The lxx translates contrary to the connection, and with a strange misunderstanding of the passage: κατατέτακται δὲ δἰς σῖτα γυψίν (איּה לחם, food for the vulture). He sees himself in the mirror of the future thus reduced to beggary; he knows that a day of darkness stands in readiness (נכון, like Job 18:12), is at his hand, i.e., close upon him (בּידו, elsewhere in this sense ליד, Ps 140:6; 1Kings 19:3, and על־ידי, Job 1:14).
In accordance with the previous exposition, we shall now interpret וּמצוּקה צר, Job 15:24, not of need and distress, but subjectively of fear and oppression. They come upon him suddenly and irresistibly; it seizes or overpowers him (תּתקפהוּ with neutral subject; an unknown something, a dismal power) as a king עתיד לכּידור. lxx ὥσπερ στρατηγὸς πρωτοστάτης πίπτων, like a leader falling in the first line of the battle, which is an imaginary interpretation of the text. The translation of the Targum also, sicut regem qui paratus est ad scabellum (to serve the conqueror as a footstool), furnishes no explanation. Another Targum translation (in Nachmani and elsewhere) is: sicut rex qui paratus est circumdare se legionibus. According to this, כידור comes from כּדר, to surround, be round (comp. כּתר, whence כּתר, Assyr. cudar, κίδαρις, perhaps also הזר, Syr. חדר, whence chedor, a circle, round about); and it is assumed, that as כּדּוּר signifies a ball (not only in Talmudic, but also in Is 22:18, which is to be translated: rolling he rolleth thee into a ball, a ball in a spacious land), so כּידור, a round encampment, an army encamped in a circle, synon. of מעגּל. In the first signification the word certainly furnishes no suitable sense in connection with עתיד; but one may, with Kimchi, suppose that כידור, like the Italian torniamento, denotes the circle as well as the tournament, or the round of conflict, i.e., the conflict which moves round about, like tumult of battle, which last is a suitable meaning here. The same appropriate meaning is attained, however, if the root is taken, like the Arabic kdr, in the signification turbidum esse (comp. קדר, Job 6:16), which is adopted of misfortunes as troubled experiences of life (according to which Schultens translates: destinatus est ad turbulentissimas fortunas, beginning a new thought with עתיד, which is not possible, since כמלך by itself is no complete figure), and may perhaps also be referred to the tumult of battle, tumultus bellici conturbatio (Rosenm.); or of, with Fleischer, one starts from another turn of the idea of the root, viz., to be compressed, solid, thick, which is a more certain way gives the meaning of a dense crowd.
(Note: The Arab. verb kdr belongs to the root kd, to smite, thrust, quatere, percutere, tundere, trudere; a root that has many branches. It is I. transitive cadara (fut. jacduru, inf. cadr) - by the non-adoption of which from the original lexicons our lexicographers have deprived the whole etymological development of its groundwork - in the signification to pour, hurl down, pour out, e.g., cadara-l-ma, he has spilt, poured out, thrown down the water; hence in the medial VII. form incadara intransitive, to fall, fall down, chiefly of water and other fluids, as of the rain which pours down from heaven, of a cascade, and the like; then improperly of a bird of prey which shoots down from the air upon its prey (e.g., in the poetry in Beidhwi on Sur. 81, 2: "The hawk saw some bustards on the plain f'ancadara, and rushed down"); of a hostile host which rushes upon the enemy first possible signification for כידור]; of a man, horse, etc., which runs very swiftly, effuse currit, effuso curru ruit; of the stars that shall fall from heaven at the last day (Sur. 81, 2). Then also II. intransitive cadara (fut. jacdiru) with the secondary form cadira (fut. jacdaru) and cadura (fut. jacduru), prop. to be shaken and jolted; then also of fluid things, mixed and mingled, made turgid, unclean, i.e., by shaking, jolting, stirring, etc., with the dregs (the cudre or cudde); then gen. turbidum, non limpidum (opp. Arab. ṣf'), with a similar transition of meaning to that in turbare (comp. deturbare) and the German trben (comp. traben or trappen, treiben, treffen). The primary meaning of the root takes another III. turn in the derived adjectives cudur, cudurr, cundur, cundir, compressed, solid, thick; the last word with us (Germans) forms a transition from cadir, cadr, cadr, dull, slimy, yeasty, etc., inasmuch as we speak of dickes Bier (thick beer), etc., cerevisia spissa, de la bire paisse. Here the point of contact of the word כידור, tumult of battle, κλόνος ἀνδρῶν, seems indicated: a dense crowd and tumult, where one is close upon another; as also נלחם, מלחמה, signify not reciprocal destruction, slaughter, but to press firmly and closely upon one another, a dense crowd. - Fl.)
Since, therefore, a suitable meaning is obtained in two ways, the natural conjecture, which is commended by Prov 6:11, עתיד לכּידון, paratus ad hastam = peritus hastae (Hupf.), according to Job 3:8) where ערר = לערר), may be abandoned. The signification circuitus has the most support, according to which Saadia and Parchon also explain, and we have preferred to translate round of battle rather than tumult of conflict; Jerome's translation, qui praeparatur ad praelium, seems also to be gained in the same manner.
Geneva 1599
15:20 The wicked man travaileth with pain all [his] days, and the number (m) of years is hidden to the oppressor.
(m) The cruel man is always in danger of death, and is never quiet in conscience.
John Gill
15:20 The wicked man travaileth with pain all his days,.... Either to commit iniquity, which he is at great pains to do, and even to weariness; and, agreeably to the metaphor used, he conceives it in his heart, he travails with it in his mind, and he brings forth falsehood and a lie, what disappoints him, and which issues in death, eternal death, see Ps 7:14; or to get wealth and riches, in obtaining of which he pierces himself through with many sorrows; and these being like thorns, in using them he gets many a scratch, and has a good deal of trouble, pain, and uneasiness in keeping them, insomuch that he cannot sleep comfortably through fear of losing them; wherefore he does not enjoy that peace, comfort, and happiness, it may be thought he does; and, besides all this, he has many an inward pain and gripe of conscience for his many sins and transgressions, which lie at the door of conscience, and when it is opened rush in, and make sad work, and put him to great pain and distress; for otherwise this cannot be said of every wicked man, that they are in outward pain and distress, or in uncomfortable circumstances, at least in appearance; for of some it is said, "they are not in trouble as other men, neither are they plagued like other men", Ps 73:5; they live wholly at ease, and are quiet, and die so, at least seemingly: some restrain this to some particular person whom Eliphaz might have in view; the Targum paraphrases it of wicked Esau, who it was expected would repent, but did not; others think that he had in his eye some notorious oppressor, that had lived formerly, or in his time, as Nimrod, the mighty hunter and tyrant, or Chedorlaomer, who held for some years several kings in subjection to him; but it is much if he does not design Job himself; however, he forms the description of the wicked man in such a manner, that it might as near as possible suit his case, and in many things he plainly refers to it: and this is a sad case indeed, for a wicked man to travail in pain all his days in this life, and in the world to come to suffer the pains of hell fire to all eternity; the pains of a woman, to which the allusion is, are but short at most, but those of the wicked man are for life, yea, for ever; and among the rest of his pains of mind, especially in this world, what follows is one, and which gives much uneasiness: and the number of years is hidden to the oppressor; Mr. Broughton renders it, soon numbered years; that is, few, as the years of man's life at most are but few, and those of the oppressor fewer still, since bloody and deceitful men do not live out half the days of the years of man's life, but are oftentimes cut off in the midst of their days; and be they more or fewer, they are all numbered and fixed, and the number of them is with God, and him only; they are fixed and settled by the decree of God, and laid up in his purposes, and reserved for the oppressor; but they are a secret to him, he does not know how long he shall live, or how soon he may die, and then there will be an end of his oppression and tyranny, and of his enjoyment of his wealth and riches unjustly got; and this frets him, and gives him pain, and makes him uneasy; whereas a good man is easy about it, he is willing to wait his appointed time, till his change comes; he is not so much concerned to know the time of his death as to be in a readiness for it. The Targum paraphrases this of Ishmael the mighty: the oppressor is the same with the wicked man in the preceding clause.
John Wesley
15:20 Pain - Lives a life of care, and fear, and grief, by reason of God's wrath, the torments of his own mind, and his outward calamities. Hidden - He knows not how short the time of his life is, and therefore lives in continual fear of losing it. Oppressor - To the wicked man: he names this one sort of them, because he supposed Job to be guilty of this sin, in opposition of what Job had affirmed of the safety of such persons, Job 12:6, and because such are apt to promise themselves a longer and happier life than other men.
Robert Jamieson, A. R. Fausset and David Brown
15:20 travaileth--rather, "trembleth of himself," though there is no real danger [UMBREIT].
and the number of his years, &c.--This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
15:2115:21: եւ ա՛հ նորա յականջս նորա։ Յորժամ համարիցի թէ ՚ի խաղաղութեան իցէ, եկեսցէ՛ կործանումն նորա[9220]։ [9220] Ոմանք. Կործանումն ՚ի վերայ նորա։
21 Նրա ահի ձայնն իր ականջում է: Երբ նա կարծի, թէ խաղաղութեան մէջ է՝ նրա վրայ կործանում է գալու:
21 Վախի ձայնը անոր ականջն է. Խաղաղութեան մէջ անոր վրայ կործանիչը պիտի գայ
եւ ահ նորա`` յականջս նորա. յորժամ համարիցի թէ ի խաղաղութեան իցէ, եկեսցէ կործանումն նորա:

15:21: եւ ա՛հ նորա յականջս նորա։ Յորժամ համարիցի թէ ՚ի խաղաղութեան իցէ, եկեսցէ՛ կործանումն նորա[9220]։
[9220] Ոմանք. Կործանումն ՚ի վերայ նորա։
21 Նրա ահի ձայնն իր ականջում է: Երբ նա կարծի, թէ խաղաղութեան մէջ է՝ նրա վրայ կործանում է գալու:
21 Վախի ձայնը անոր ականջն է. Խաղաղութեան մէջ անոր վրայ կործանիչը պիտի գայ
zohrab-1805▾ eastern-1994▾ western am▾
15:2115:21 звук ужасов в ушах его; среди мира идет на него губитель.
15:21 ὁ ο the δὲ δε though; while φόβος φοβος fear; awe αὐτοῦ αυτος he; him ἐν εν in ὠσὶν ους ear αὐτοῦ αυτος he; him ὅταν οταν when; once δοκῇ δοκεω imagine; seem ἤδη ηδη already εἰρηνεύειν ειρηνευω at peace ἥξει ηκω here αὐτοῦ αυτος he; him ἡ ο the καταστροφή καταστροφη catastrophe
15:21 קֹול־ qôl- קֹול sound פְּחָדִ֥ים pᵊḥāḏˌîm פַּחַד trembling בְּ bᵊ בְּ in אָזְנָ֑יו ʔoznˈāʸw אֹזֶן ear בַּ֝ ˈba בְּ in † הַ the שָּׁלֹ֗ום ššālˈôm שָׁלֹום peace שֹׁודֵ֥ד šôḏˌēḏ שׁדד despoil יְבֹואֶֽנּוּ׃ yᵊvôʔˈennû בוא come
15:21. sonitus terroris semper in auribus illius et cum pax sit ille insidias suspicaturThe sound of dread is always in his ears: and when there is peace, he always suspecteth treason.
21. A sound of terrors is in his ears; in prosperity the spoiler shall come upon him:
15:21. The sound of terror is always in his ears; and when there is peace, he always suspects treason.
15:21. A dreadful sound [is] in his ears: in prosperity the destroyer shall come upon him.
A dreadful sound [is] in his ears: in prosperity the destroyer shall come upon him:

15:21 звук ужасов в ушах его; среди мира идет на него губитель.
15:21
ο the
δὲ δε though; while
φόβος φοβος fear; awe
αὐτοῦ αυτος he; him
ἐν εν in
ὠσὶν ους ear
αὐτοῦ αυτος he; him
ὅταν οταν when; once
δοκῇ δοκεω imagine; seem
ἤδη ηδη already
εἰρηνεύειν ειρηνευω at peace
ἥξει ηκω here
αὐτοῦ αυτος he; him
ο the
καταστροφή καταστροφη catastrophe
15:21
קֹול־ qôl- קֹול sound
פְּחָדִ֥ים pᵊḥāḏˌîm פַּחַד trembling
בְּ bᵊ בְּ in
אָזְנָ֑יו ʔoznˈāʸw אֹזֶן ear
בַּ֝ ˈba בְּ in
הַ the
שָּׁלֹ֗ום ššālˈôm שָׁלֹום peace
שֹׁודֵ֥ד šôḏˌēḏ שׁדד despoil
יְבֹואֶֽנּוּ׃ yᵊvôʔˈennû בוא come
15:21. sonitus terroris semper in auribus illius et cum pax sit ille insidias suspicatur
The sound of dread is always in his ears: and when there is peace, he always suspecteth treason.
15:21. The sound of terror is always in his ears; and when there is peace, he always suspects treason.
15:21. A dreadful sound [is] in his ears: in prosperity the destroyer shall come upon him.
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Adam Clarke: Commentary on the Bible - 1831
15:21: A dreadful sound is in his ears - If he be an oppressor or tyrant, he can have no rest: he is full of suspicions that the cruelties he has exercised on others shall be one day exercised on himself; for even in his prosperity he may expect the destroyer to rush upon him.
Albert Barnes: Notes on the Bible - 1834
15:21: A dreadful sound is in his ears - Margin, "A sound of fears." He hears sudden, frightful sounds, and is alarmed. Or when he thinks himself safe, he is suddenly surprised. The enemy steals upon him, and in his fancied security he dies. This sentiment might be illustrated at almost any length by the mode of savage warfare in America, and by the sudden attacks which the American savage makes, in the silence of the night, on his unsuspecting foes. The Chaldee renders this, "the fear of the terrors in Gehenna are in his ears; when the righteous dwell in peace and eternal life, destruction comes upon him."
In prosperity the destroyer shall come upon him - When he supposes he is safe, and his affairs seem to be prosperous, then sudden destruction comes; see Th1 5:3. The history of wicked people, who have encompassed themselves with wealth, and as they supposed with every thing necessary to happiness, and who have been suddenly cut off, would furnish all the instances which would be necessary to illustrate this sentiment of Eliphaz. See an exquisitely beautiful illustration of it in Psa 37:35-36 :
I have seen the wicked in great power,
And spreading himself like a green bay-tree.
Yet he passed away, and lo he was not;
Yea, I sought him, but he could not be found.
So, also, in Psa 73:18-20 :
Surely thou didst set them in slippery places;
Thou castedst them down into destruction.
How are they brought into desolation as in a moment!
They are utterly consumed with terrors.
As a dream when one awaketh,
O Lord, when thou awakest, thou shalt despise their image.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: dreadful sound: Heb. sound of fears, Job 18:11; Gen 3:9, Gen 3:10; Lev 26:36; Kg2 7:6; Pro 1:26, Pro 1:27
in prosperity: Job 1:13-19, Job 20:5-7, Job 20:22-24; Lev 26:36; Sa1 25:36-38; Psa 73:18-20, Psa 92:7; Act 12:21-23; Th1 5:3
the destroyer: Co1 10:10; Rev 9:11
Job 15:22
John Gill
15:21 A dreadful sound is in his ears,.... Or "a voice", or "sound of fears" (t), of what causes fears; and which are either imaginary; sometimes wicked men, fear when there is no cause or occasion for it; they fancy an enemy at their heels, and flee, when none pursues them; they are a "Magormissabib", or "terror on every side", a fear to themselves and all about them, Jer 20:3; like Cain, who fancied and feared that every man that met him would slay him Gen 4:13; such is the effect of a guilty conscience: or real; and these either extraordinary sounds, such as were made in the ears of the Syrian host, which caused them to flee, and leave their tents, and all their substance in them, 4Kings 7:6; or ordinary, as the sound of the trumpet, the alarm of war, wars and rumours which are very terrible, especially to some persons; or sounds of fears, reports of one calamity after another, which cause fears; and so may respect Job's troubles, and the dreadful sound of them in his ears, brought by one messenger of bad tidings after another: but there is a more dreadful sound than either of these, which is sometimes in the ears of wicked men; the terrors of the law of God broken by them, the menaces and curses of it, and a sound of hell and damnation, which continually rings in their ears, and fills the with horror and black despair; and so the Targum,
"the voice or sound of the fears in hell is in his ears;''
and among the rest of his fears what follows is one, and so some connect the words, that (u).
in prosperity the destroyer shall come upon him; either God the lawgiver, whose law he has transgressed, and who is able, as to save his people, so to destroy the wicked, soul and body, in hell; and destruction from the Almighty, Job himself says, was a terror to him, Job 31:23; or a destroying angel, such an one as went through the land of Egypt, and destroyed the firstborn, and into the camp of Israel, when they committed sin, and were destroyed of the destroyer; or some enemy, plunderer, and robber, such as the Sabeans and Chaldeans were, and to whom respect may be had; or even the devil himself, Apollyon, the destroyer of the souls of men, and who sometimes wicked men fear will come and carry them away, soul and body, to hell; or it may be death is meant, which kills and destroys all men; and wicked men are afraid that in the midst of all their peace and prosperity sudden destruction by death should come upon them, like a thief in the night, and remove them from all their enjoyments; and whether they are or no under any fearful apprehensions of this, it certainly will be their case.
(t) "sonitus timorum", Pagninus, Montanus, Bolducius; to the same sense Codurcus, Junius & Tremellius, Mercerus, Cocceius, Schmidt, Schultens. (u) "Vastatorem invasurum eum", Junius & Tremellius.
John Wesley
15:21 A sound - Even when he feels no evil, he is tormented with perpetual fears. Come upon him - Suddenly and unexpectedly.
Robert Jamieson, A. R. Fausset and David Brown
15:21 An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Lev 26:36; Prov 28:1; 4Kings 7:6).
15:2215:22: Մի՛ հաւատասցէ դառնալ ՚ի խաւարէ, զի հրամայեալ է արդէն ՚ի ձեռս երկաթոյ[9221]։ [9221] Ոմանք. Մի՛ համարեսցի դառնալ ՚ի խա՛՛։
22 Թող չհաւատայ, թէ կը վերադառնայ խաւարից, որովհետեւ արդէն սրի է դատապարտուած:
22 Չի հաւատար թէ մութէն պիտի ելլէ Ու անիկա սուրի սահմանուած է։
Մի՛ հաւատասցէ դառնալ ի խաւարէ, զի հրամայեալ է արդէն ի ձեռս երկաթոյ:

15:22: Մի՛ հաւատասցէ դառնալ ՚ի խաւարէ, զի հրամայեալ է արդէն ՚ի ձեռս երկաթոյ[9221]։
[9221] Ոմանք. Մի՛ համարեսցի դառնալ ՚ի խա՛՛։
22 Թող չհաւատայ, թէ կը վերադառնայ խաւարից, որովհետեւ արդէն սրի է դատապարտուած:
22 Չի հաւատար թէ մութէն պիտի ելլէ Ու անիկա սուրի սահմանուած է։
zohrab-1805▾ eastern-1994▾ western am▾
15:2215:22 Он не надеется спастись от тьмы; видит пред собою меч.
15:22 μὴ μη not πιστευέτω πιστευω believe; entrust ἀποστραφῆναι αποστρεφω turn away; alienate ἀπὸ απο from; away σκότους σκοτος dark ἐντέταλται εντελλομαι direct; enjoin γὰρ γαρ for ἤδη ηδη already εἰς εις into; for χεῖρας χειρ hand σιδήρου σιδηρος iron
15:22 לֹא־ lō- לֹא not יַאֲמִ֣ין yaʔᵃmˈîn אמן be firm שׁ֭וּב ˈšûv שׁוב return מִנִּי־ minnî- מִן from חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וְו *wᵊ וְ and צָפ֖וּיצפו *ṣāfˌûy צפה look out ה֣וּא hˈû הוּא he אֱלֵי־ ʔᵉlê- אֶל to חָֽרֶב׃ ḥˈārev חֶרֶב dagger
15:22. non credit quod reverti possit de tenebris circumspectans undique gladiumHe believeth not that he may return from darkness to light, looking round about for the sword on every side.
22. He believeth not that he shall return out of darkness, and he is waited for of the sword:
15:22. He does not believe that it is possible for him to be turned from darkness into the light, for he sees around him the sword on every side.
15:22. He believeth not that he shall return out of darkness, and he is waited for of the sword.
He believeth not that he shall return out of darkness, and he is waited for of the sword:

15:22 Он не надеется спастись от тьмы; видит пред собою меч.
15:22
μὴ μη not
πιστευέτω πιστευω believe; entrust
ἀποστραφῆναι αποστρεφω turn away; alienate
ἀπὸ απο from; away
σκότους σκοτος dark
ἐντέταλται εντελλομαι direct; enjoin
γὰρ γαρ for
ἤδη ηδη already
εἰς εις into; for
χεῖρας χειρ hand
σιδήρου σιδηρος iron
15:22
לֹא־ lō- לֹא not
יַאֲמִ֣ין yaʔᵃmˈîn אמן be firm
שׁ֭וּב ˈšûv שׁוב return
מִנִּי־ minnî- מִן from
חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וְו
*wᵊ וְ and
צָפ֖וּיצפו
*ṣāfˌûy צפה look out
ה֣וּא hˈû הוּא he
אֱלֵי־ ʔᵉlê- אֶל to
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
15:22. non credit quod reverti possit de tenebris circumspectans undique gladium
He believeth not that he may return from darkness to light, looking round about for the sword on every side.
15:22. He does not believe that it is possible for him to be turned from darkness into the light, for he sees around him the sword on every side.
15:22. He believeth not that he shall return out of darkness, and he is waited for of the sword.
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
15:22: That he shall return out of darkness - If he take but a few steps in the dark, he expects the dagger of the assassin. This appears to be the only meaning of the place. Some think the passage should be understood to signify that he has no hope of a resurrection; he can never escape from the tomb. This I doubt: in the days of the writer of this book, the doctrine of a future judgment was understood in every part of the East where the knowledge of the true God was diffused.
Albert Barnes: Notes on the Bible - 1834
15:22: He believeth not that he shall return out of darkness - Darkness is used in the Bible, as elsewhere, to denote calamity; and the meaning here is, that the wicked man has not confidence (יאמין לא lo' ya'amı̂ yn), that he shall return safely from impending danger. He is in constant dread of assassination, or of some fearful evil. He is never secure; his mind is never calm; he lives in constant dread. This is still an accurate description of a man with a guilty conscience; for such a man lives in constant fear, and never feels any security that he is safe.
And he is waited for of the sword - That is, he is destined for the sword. Gesenius.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: He believeth not: Job 6:11, Job 9:16; Kg2 6:33; Isa 8:21, Isa 8:22; Mat 27:5
and he is: Job 20:24, Job 20:25
Job 15:23
Geneva 1599
15:22 He believeth not that he shall return out of (n) darkness, and he is waited for of the sword.
(n) Out of that misery to which he once fell.
John Gill
15:22 He believeth not that he shall return out of darkness,.... When he lies down at night he despairs of ever seeing the light of the morning, through fear of an enemy, a robber, a murderer, or of one disaster or another, Deut 28:66; or when he is in any affliction and calamity, which is often signified by darkness, he cannot persuade himself that he shall ever be delivered out of it, and restored to his former condition again: and here Eliphaz seems to glance at Job, who had no hope of his being brought into such a state of prosperity he had been in; whereas good men, when in darkness, believe they shall be brought again to the light, as the church in Mic 7:8; or the infidel, who knows he must be laid in the dark and silent grave; the Heathen man, such as were many of the neighbours of Eliphaz, the Idumeans, among whom he dwelt, who were without the hope of a glorious resurrection; and which is an article of pure revelation, and which the idolatrous Heathen were strangers to, and so believed it not, or any deliverance from the grave; or this may respect the blackness of darkness, the outer darkness, the darkness of hell, which when once a wicked man is cast into, and enveloped with, he despairs, as he well may, of ever being delivered out of it:
and he is waited for of the sword; or by them that kill with the sword, as the Targum, who lie in wait for him, to rob him, and kill him; or in his own apprehension he seems to have nothing but drawn swords about him, or a sword hanging over his head, or the judgments of God ready to fall upon him for his sins; for he, having killed others with the sword, must expect to be killed with it himself.
John Wesley
15:22 Believeth not - When he falls into trouble, he despairs of deliverance, by reason of his guilty conscience. Waited for - Besides the calamity which is upon him, he is in constant expectation of greater; the sword is used for any grievous affliction.
Robert Jamieson, A. R. Fausset and David Brown
15:22 darkness--namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mic 7:8-9).
waited for of--that is, He is destined for the sword [GESENIUS]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [UMBREIT].
15:2315:23: Կարգեալ է ՚ի կերակուր անգեղաց. գիտէ՛ ՚ի միտս իւր թէ մնալո՛ց է ՚ի կործանումն։ Օրն մթին զարհուրեցուսցէ զնա.
23 Սահմանուած է իբրեւ անգղերին կեր. իր ներսում ինքն էլ գիտէ, որ հաստատ կործանուելու է:
23 ‘Հացը ո՞ւր է’ ըսելով՝ թափառական կը պտըտի. Գիտէ թէ մութ օրը պատրաստ է իր ձեռքը։
[161]Կարգեալ է ի կերակուր անգեղաց. գիտէ ի միտս իւր` թէ մնալոց է ի կործանումն:

15:23: Կարգեալ է ՚ի կերակուր անգեղաց. գիտէ՛ ՚ի միտս իւր թէ մնալո՛ց է ՚ի կործանումն։ Օրն մթին զարհուրեցուսցէ զնա.
23 Սահմանուած է իբրեւ անգղերին կեր. իր ներսում ինքն էլ գիտէ, որ հաստատ կործանուելու է:
23 ‘Հացը ո՞ւր է’ ըսելով՝ թափառական կը պտըտի. Գիտէ թէ մութ օրը պատրաստ է իր ձեռքը։
zohrab-1805▾ eastern-1994▾ western am▾
15:2315:23 Он скитается за куском хлеба повсюду; знает, что уже готов, в руках у него день тьмы.
15:23 κατατέτακται κατατασσω though; while εἰς εις into; for σῖτα σιτος wheat γυψίν γυψ aware δὲ δε though; while ἐν εν in ἑαυτῷ εαυτου of himself; his own ὅτι οτι since; that μένει μενω stay; stand fast εἰς εις into; for πτῶμα πτωμα corpse ἡμέρα ημερα day δὲ δε though; while αὐτὸν αυτος he; him σκοτεινὴ σκοτεινος dark στροβήσει στροβεω twist; twirl
15:23 נֹ֘דֵ֤ד nˈōḏˈēḏ נדד flee ה֣וּא hˈû הוּא he לַ la לְ to † הַ the לֶּ֣חֶם llˈeḥem לֶחֶם bread אַיֵּ֑ה ʔayyˈē אַיֵּה where יָדַ֓ע׀ yāḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that נָכֹ֖ון nāḵˌôn כון be firm בְּ bᵊ בְּ in יָדֹ֣ו yāḏˈô יָד hand יֹֽום־ yˈôm- יֹום day חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
15:23. cum se moverit ad quaerendum panem novit quod paratus sit in manu eius tenebrarum diesWhen he moveth himself to seek bread, he knoweth that the day of darkness is ready at his hand.
23. He wandereth abroad for bread, , Where is it? he knoweth that the day of darkness is ready at his hand:
15:23. When he moves himself to seek bread, he knows that the day of darkness has been prepared for his hand.
15:23. He wandereth abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand.
He wandereth abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand:

15:23 Он скитается за куском хлеба повсюду; знает, что уже готов, в руках у него день тьмы.
15:23
κατατέτακται κατατασσω though; while
εἰς εις into; for
σῖτα σιτος wheat
γυψίν γυψ aware
δὲ δε though; while
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
ὅτι οτι since; that
μένει μενω stay; stand fast
εἰς εις into; for
πτῶμα πτωμα corpse
ἡμέρα ημερα day
δὲ δε though; while
αὐτὸν αυτος he; him
σκοτεινὴ σκοτεινος dark
στροβήσει στροβεω twist; twirl
15:23
נֹ֘דֵ֤ד nˈōḏˈēḏ נדד flee
ה֣וּא hˈû הוּא he
לַ la לְ to
הַ the
לֶּ֣חֶם llˈeḥem לֶחֶם bread
אַיֵּ֑ה ʔayyˈē אַיֵּה where
יָדַ֓ע׀ yāḏˈaʕ ידע know
כִּֽי־ kˈî- כִּי that
נָכֹ֖ון nāḵˌôn כון be firm
בְּ bᵊ בְּ in
יָדֹ֣ו yāḏˈô יָד hand
יֹֽום־ yˈôm- יֹום day
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
15:23. cum se moverit ad quaerendum panem novit quod paratus sit in manu eius tenebrarum dies
When he moveth himself to seek bread, he knoweth that the day of darkness is ready at his hand.
15:23. When he moves himself to seek bread, he knows that the day of darkness has been prepared for his hand.
15:23. He wandereth abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:23: He wandereth abroad for bread - He is reduced to a state of the utmost indigence, he who was once in affluence requires a morsel of bread, and can scarcely by begging procure enough to sustain life.
Is ready at his hand - Is בידו beyado, in his hand - in his possession. As he cannot get bread, he must soon meet death.
Albert Barnes: Notes on the Bible - 1834
15:23: He wandereth abroad for bread - The Septuagint renders this, "he is destined to be food for vultures" - κατατέτακται δὲ εἰς σῖτα γυψίν katatetaktai de eis sitos gupsin. The meaning of the Hebrew is, simply, that he will be reduced to poverty, and will not know where to obtain a supply for his returning needs.
He knoweth that the day of darkness is ready at his hand - He is assured that the period of calamity is not far remote. It must come. He has no security that it will not come immediately. The whole design of this is to show that there is no calmness and security for a wicked man; that in the midst of apparent prosperity his soul is in constant dread.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: wandereth: Job 30:3, Job 30:4; Gen 4:12; Psa 59:15, Psa 109:10; Lam 5:6, Lam 5:9; Heb 11:37, Heb 11:38
the day: Job 18:5, Job 18:6, Job 18:12, Job 18:18; Ecc 11:8; Joe 2:2; Amo 5:20; Zep 1:15; Heb 10:27
Job 15:24
Geneva 1599
15:23 He wandereth (o) abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand.
(o) God not only impoverishes the wicked often, but even in their prosperity he punishes them with a greediness to gain even more: which is as a beggary.
John Gill
15:23 He wandereth abroad for bread,.... Either as a plunderer and robber, he roves about to increase his worldly power and substance; or rather, being reduced to poverty, wanders about from place to place, from door to door, to beg his bread; which is a curse imprecated on the posterity of wicked men, Ps 109:10;
saying, where is it? where is bread to be had? where shall I go for it? where lives a liberal man that will give it freely and generously? by this question it seems as if it was difficult for such a man to get his bread by begging; he having been cruel and oppressive to others, unkind and ungenerous in his time of prosperity, now finds but few that care to relieve him; and indeed a man that has not shown mercy to the indigent, when in his power to have relieved them, cannot expect mercy will be shown to him; this he does, wanders about, seeking food, "wheresoever he is" (w):
he knoweth that the day of darkness is ready at his hand; either that a day of affliction and adversity is coming upon him, perceiving his affairs to grow worse and worse, or to be immediately and already on him, which obliges him to wander about for bread; or that the day of death is at hand, which he is made sensible of by one symptom or another; or rather it may be the day of everlasting darkness in hell, the wrath of God to the uttermost he has deserved; he finds the day of judgment is at hand, and the Judge at the door, and in a short time he must receive the reward of eternal vengeance for the wicked deeds he has done; for so the words may be rendered, "that the day of darkness is prepared by his hand" (x); by the evil works his hand has wrought, and so has treasured up to himself wrath against the day of wrath, and righteous judgment of God.
(w) So Noldius in Ebr. Concord. Part. p. 87. (x) "suis factis", Tigurine version; "per manum suam", Schmidt.
John Wesley
15:23 Knoweth - From his own guilty conscience.
Robert Jamieson, A. R. Fausset and David Brown
15:23 Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Is 5:13). Contrast the pious man's lot (Job 5:20-22).
knoweth--has the firm conviction. Contrast the same word applied to the pious (Job 5:24-25).
ready at his hand--an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.
15:2415:24: անձկութիւն եւ նեղութիւն հասցէ նմա. իբրեւ զօրավար յառաջակաց կործանեալ։
24 Մթին օրը զարհուրեցնելու է նրան. անձկութիւնն ու նեղութիւնն են նրա վրայ հասնելու. կործանուելու է իբրեւ առաջին գծի զօրավար,
24 Նեղութիւնն ու տառապանքը զանիկա կը վախցնեն Ու պատերազմի պատրաստուած թագաւորի պէս անոր կը յաղթեն
Օրն մթին զարհուրեցուսցէ զնա, անձկութիւն եւ նեղութիւն հասցէ նմա` իբրեւ զօրավար յառաջակաց կործանեալ:

15:24: անձկութիւն եւ նեղութիւն հասցէ նմա. իբրեւ զօրավար յառաջակաց կործանեալ։
24 Մթին օրը զարհուրեցնելու է նրան. անձկութիւնն ու նեղութիւնն են նրա վրայ հասնելու. կործանուելու է իբրեւ առաջին գծի զօրավար,
24 Նեղութիւնն ու տառապանքը զանիկա կը վախցնեն Ու պատերազմի պատրաստուած թագաւորի պէս անոր կը յաղթեն
zohrab-1805▾ eastern-1994▾ western am▾
15:2415:24 Устрашает его нужда и теснота; одолевает его, как царь, приготовившийся к битве,
15:24 ἀνάγκη αναγκη compulsion; necessity δὲ δε though; while καὶ και and; even θλῖψις θλιψις pressure αὐτὸν αυτος he; him καθέξει κατεχω retain; detain ὥσπερ ωσπερ just as στρατηγὸς στρατηγος general πρωτοστάτης πρωτοστατης vanguard πίπτων πιπτω fall
15:24 יְֽ֭בַעֲתֻהוּ ˈyˈvaʕᵃṯuhû בעת terrify צַ֣ר ṣˈar צַר narrow וּ û וְ and מְצוּקָ֑ה mᵊṣûqˈā מְצוּקָה stress תִּ֝תְקְפֵ֗הוּ ˈtiṯqᵊfˈēhû תקף overpower כְּ kᵊ כְּ as מֶ֤לֶךְ׀ mˈeleḵ מֶלֶךְ king עָתִ֬יד ʕāṯˈîḏ עָתִיד ready לַ la לְ to † הַ the כִּידֹֽור׃ kkîḏˈôr כִּידֹור onset
15:24. terrebit eum tribulatio et angustia vallabit eum sicut regem qui praeparatur ad proeliumTribulation shall terrify him, and distress shall surround him, as a king that is prepared for the battle.
24. Distress and anguish make him afraid; they prevail against him, as a king ready to the battle:
15:24. Tribulation will terrify him, and anguish will prevail over him, like a king who is being prepared to go to battle.
15:24. Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.
Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle:

15:24 Устрашает его нужда и теснота; одолевает его, как царь, приготовившийся к битве,
15:24
ἀνάγκη αναγκη compulsion; necessity
δὲ δε though; while
καὶ και and; even
θλῖψις θλιψις pressure
αὐτὸν αυτος he; him
καθέξει κατεχω retain; detain
ὥσπερ ωσπερ just as
στρατηγὸς στρατηγος general
πρωτοστάτης πρωτοστατης vanguard
πίπτων πιπτω fall
15:24
יְֽ֭בַעֲתֻהוּ ˈyˈvaʕᵃṯuhû בעת terrify
צַ֣ר ṣˈar צַר narrow
וּ û וְ and
מְצוּקָ֑ה mᵊṣûqˈā מְצוּקָה stress
תִּ֝תְקְפֵ֗הוּ ˈtiṯqᵊfˈēhû תקף overpower
כְּ kᵊ כְּ as
מֶ֤לֶךְ׀ mˈeleḵ מֶלֶךְ king
עָתִ֬יד ʕāṯˈîḏ עָתִיד ready
לַ la לְ to
הַ the
כִּידֹֽור׃ kkîḏˈôr כִּידֹור onset
15:24. terrebit eum tribulatio et angustia vallabit eum sicut regem qui praeparatur ad proelium
Tribulation shall terrify him, and distress shall surround him, as a king that is prepared for the battle.
15:24. Tribulation will terrify him, and anguish will prevail over him, like a king who is being prepared to go to battle.
15:24. Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.
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
15:24: Trouble and anguish shall make him afraid - He shall be in continual fear of death; being now brought down by adversity, and stripped of all the goods which he had got by oppression, his life is a mark for the meanest assassin.
As a king ready to the battle - The acts of his wickedness and oppression are as numerous as the troops he commands; and when he comes to meet his enemy in the field, he is not only deserted but slain by his troops. How true are the words of the poet: -
Ad generum Cereris sine caede et vulnere pauci
Descendunt reges, et sicca morte tyranni.
Juv. Sat., ver. 112.
"For few usurpers to the shades descend
By a dry death, or with a quiet end."
Albert Barnes: Notes on the Bible - 1834
15:24: As a king ready to the battle - Fully prepared for a battle; whom it would be vain to attempt to resist. So mighty would be the combined forces of trouble and anguish against him, that it would be vain to attempt to oppose them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: anguish: Job 6:2-4; Psa 119:143; Pro 1:27; Isa 13:3; Mat 26:37, Mat 26:38; Rom 2:9
as a king: Pro 6:11, Pro 24:34
Job 15:25
Geneva 1599
15:24 Trouble and (p) anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.
(p) He shows the weapons God uses against the wicked, who lift up themselves against him, that is, terror of conscience and outward afflictions.
John Gill
15:24 Trouble and anguish shall make him afraid,.... Either his present troubles shall frighten him, they being so very dismal, terrible, and distressing, and make him fear that others were coming on, more dreadful and formidable; or those troubles he fears will be his portion hereafter, these terrify him beyond measure, even that indignation and wrath, tribulation and anguish, that shall come upon every soul of man that doeth evil, Rom 2:8;
they shall prevail against him as a king ready to the battle; that is, trouble and anguish shall prevail against him; he will be no more able to resist them than a very inferior force, or even a single man, is able to resist a warlike king, attended with a numerous army, and these set in battle array; such a man's troubles will come upon him as an armed man, against which he cannot stand; the Targum is,
"they shall surround him as a king prepared for a footstool;''
who being taken by the enemy shall be used as a footstool to mount on horseback; and as the word has the signification of a globe or ball, see Is 22:18; some think it has respect to the manner of kings, when taken captive, put into an iron cage, as Bajazet was by Tamerlane; or into an iron hoop, bound hand and foot, and hung up in chains; or, as Ben Gersom thinks, to the manner of drowning persons, who used to be tied hand and foot, as if rolled up in the form of a globe, and so cast into the water; but rather the reference is to an army, besieging a place all around in the form of a ball or globe, so that there is no escaping them; or rather it may be to a king drawing up his army in such a form, ready to engage in battle; or putting it in such a position when encamped or entrenched, waiting the motion of the enemy; see 1Kings 26:5; and such are the troubles that surround and prevail against a wicked man, see Is 29:3; the reasons of the wicked man being brought into such a woeful condition follow.
Robert Jamieson, A. R. Fausset and David Brown
15:24 prevail--break upon him suddenly and terribly, as a king, &c. (Prov 6:11).
15:2515:25: Զի ամբարձ ձեռս ընդդէմ Տեառն, եւ առաջի Տեառն ամենակալի ընդվզեցաւ[9222]։ [9222] Ոմանք. Ամբարձ զձեռն ընդդէմ։ Ոսկան. Եւ առաջի Ամենակալին ընդվզե՛՛։
25 որովհետեւ ձեռք է բարձրացրել Տիրոջ դէմ ու ընդվզել է Ամենակալ Տիրոջ դէմ:
25 Վասն զի Աստուծոյ դէմ ձեռք վերցուց Ու Ամենակարողին դէմ հպարտացաւ։
Զի ամբարձ ձեռս ընդդէմ [162]Տեառն, եւ առաջի Տեառն ամենակալի ընդվզեցաւ:

15:25: Զի ամբարձ ձեռս ընդդէմ Տեառն, եւ առաջի Տեառն ամենակալի ընդվզեցաւ[9222]։
[9222] Ոմանք. Ամբարձ զձեռն ընդդէմ։ Ոսկան. Եւ առաջի Ամենակալին ընդվզե՛՛։
25 որովհետեւ ձեռք է բարձրացրել Տիրոջ դէմ ու ընդվզել է Ամենակալ Տիրոջ դէմ:
25 Վասն զի Աստուծոյ դէմ ձեռք վերցուց Ու Ամենակարողին դէմ հպարտացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2515:25 за то, что он простирал против Бога руку свою и противился Вседержителю,
15:25 ὅτι οτι since; that ἦρκεν αιρω lift; remove χεῖρας χειρ hand ἐναντίον εναντιον next to; before τοῦ ο the κυρίου κυριος lord; master ἔναντι εναντι next to; in the presence of δὲ δε though; while κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty ἐτραχηλίασεν τραχηλαω exalt oneself
15:25 כִּֽי־ kˈî- כִּי that נָטָ֣ה nāṭˈā נטה extend אֶל־ ʔel- אֶל to אֵ֣ל ʔˈēl אֵל god יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and אֶל־ ʔel- אֶל to שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty יִתְגַּבָּֽר׃ yiṯgabbˈār גבר be superior
15:25. tetendit enim adversus Deum manum suam et contra Omnipotentem roboratus estFor he hath stretched out his hand against God, and hath strengthened himself against the Almighty.
25. Because he hath stretched out his hand against God, and behaveth himself proudly against the Almighty;
15:25. For he has extended his hand against God, and he has strengthened himself against the Almighty.
15:25. For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.
For he stretcheth out his hand against God, and strengtheneth himself against the Almighty:

15:25 за то, что он простирал против Бога руку свою и противился Вседержителю,
15:25
ὅτι οτι since; that
ἦρκεν αιρω lift; remove
χεῖρας χειρ hand
ἐναντίον εναντιον next to; before
τοῦ ο the
κυρίου κυριος lord; master
ἔναντι εναντι next to; in the presence of
δὲ δε though; while
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
ἐτραχηλίασεν τραχηλαω exalt oneself
15:25
כִּֽי־ kˈî- כִּי that
נָטָ֣ה nāṭˈā נטה extend
אֶל־ ʔel- אֶל to
אֵ֣ל ʔˈēl אֵל god
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty
יִתְגַּבָּֽר׃ yiṯgabbˈār גבר be superior
15:25. tetendit enim adversus Deum manum suam et contra Omnipotentem roboratus est
For he hath stretched out his hand against God, and hath strengthened himself against the Almighty.
15:25. For he has extended his hand against God, and he has strengthened himself against the Almighty.
15:25. For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-27. Причиною гибели грешника является кичливое от сознания своей силы противление Богу (ст. 25; ср. Ис XXIII:11; Иез XXV:7; ст. 26; ср. 1: Цар II:3; Пс LXXII:3-9; Пс LXXIV:5-6), соединенное с нечувствительностью к божественным воздействиям (ст. 27: ср. Втор XXXII:15; Пс LXXII:7, 11). Подобно ожиревшему, равнодушному ко всему окружающему человеку, грешник не хочет видеть и понять обращенных к нему вразумлений.
Adam Clarke: Commentary on the Bible - 1831
15:25: He stretcheth out his hand against God - While in power he thought himself supreme. He not only did not acknowledge God, by whom kings reign, but stretched out his hand - used his power, not to protect, but to oppress those over whom he had supreme rule; and thus strengthened himself against the Almighty.
Albert Barnes: Notes on the Bible - 1834
15:25: For he stretcheth out his hand against God - The hand is stretched out for battle. It wields the spear or the sword against an enemy. The idea here is, that the wicked man makes God an adversary. He does not contend with his fellow-man, with fate, with the elements, with evil angels, but with God. His opponent is an Almighty Being, and he cannot pRev_ail against him; compare the notes at Isa 27:4.
And strengtheneth himself - As an army does that throws up a rampart, or constructs a fortification. The whole image here is taken from the practice of war; and the sense is, that a wicked man is really making war on the Almighty, and that in that war he must be vanquished; compare .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: he stretcheth: Lev 26:23; Psa 73:9, Psa 73:11; Isa 27:4; Dan 5:23; Mal 3:13; Act 9:5, Act 12:1, Act 12:23
strengtheneth: Job 9:4, Job 40:9-11; Exo 5:2, Exo 5:3, Exo 9:17; Sa1 4:7-9, Sa1 6:6; Psa 52:7; Isa 8:9, Isa 8:10; Isa 10:12-14, Isa 41:4-7
Job 15:26
Carl Friedrich Keil and Franz Delitzsch
15:25
25 Because he stretched out his hand against God,
And was insolent towards the Almighty;
26 He assailed Him with a stiff neck,
With the thick bosses of his shield;
27 Because he covered his face with his fatness,
And addeth fat to his loins,
28 And inhabited desolated cities,
Houses which should not be inhabited,
Which were appointed to be ruins.
29 He shall not be rich, and his substance shall not continue
And their substance boweth not to the ground.
30 He escapeth not darkness;
The flame withereth his shoots;
And he perisheth in the breath of His mouth.
This strophe has periodic members: Job 15:25-28 an antecedent clause with a double beginning (כּי־נטה because he has stretched out, כּי־כסּה because he has covered; whereas ירוּץ may be taken as more independent, but under the government of the כי that stands at the commencement of the sentence); Job 15:29, Job 15:30, is the conclusion. Two chief sins are mentioned as the cause of the final destiny that comes upon the evil-doer: (1) his arrogant opposition to God, and (2) his contentment on the ruins of another's prosperity. The first of these sins is described Job 15:25-27. The fut. consec. is once used instead of the perf., and the simple fut. is twice used with the signification of an imperf. (as Job 4:3 and freq.). The Hithpa. התגּבּר signifies here to maintain a heroic bearing, to play the hero; התעשּׁר to make one's self rich, to play the part of a rich man, Prov 13:7. And בּצוּאר expresses the special prominence of the neck in his assailing God אל רוּץ, as Dan 8:6, comp. על, Job 16:14); it is equivalent to erecto collo (Vulg.), and in meaning equivalent to ὕβρει (lxx). Also in Ps 75:6, בצואר (with Munach, which there represents a distinctive)
(Note: Vid., Dachselt's Biblia Accentuata, p. 816.))
is absolute, in the sense of stiff-necked or hard-headed; for the parallels, as Ps 31:19; Ps 94:4, and especially the primary passage, 1Kings 2:3, show that עתק is to be taken as an accusative of the object. The proud defiance with which he challengingly assails God, and renders himself insensible to the dispensations of God, which might bring him to a right way of thinking, is symbolized by the additional clause: with the thickness (עבי cognate form to עבי) of the bosses of his shields. גּב is the back (Arab. dhr) or boss (umbo) of the shield; the plurality of shields has reference to the diversified means by which he hardens himself. Job 15:27, similarly to Ps 73:4-7, pictures this impregnable carnal security against all unrest and pain, to which, on account of his own sinfulness and the distress of others, the nobler-minded man is so sensitive: he has covered his face with his fat, so that by the accumulation of fat, for which he anxiously labours, it becomes a gross material lump of flesh, devoid of mind and soul, and made fat, i.e., added fat, caused it to accumulate, upon his loins (כּסל for כּסליו); עשׂה (which has nothing to do with Arab. gšâ, to cover) is used as in Job 14:9, and in the phrase corpus facere (in Justin), in the sense of producing outwardly something from within. פּימה reminds one of πιμ-ελή (as Aquila and Symmachus translate here), o-pim-us, and of the Sanscrit piai, to be fat (whence adj. pı̂van, pı̂vara, πιαρός, part. pı̂na, subst. according to Roth pı̂vas); the Arabic renders it probable that it is a contraction of פּאימה (Olsh. 171, b). The Jewish expositors explain it according to the misunderstood פּים, 1Kings 13:21, of the furrows or wrinkles which are formed in flabby flesh, as if the ah were paragogic.
Job 15:28 describes the second capital sin of the evil-doer. The desolated cities that he dwells in are not cities that he himself has laid waste; Job 15:28 distinctly refers to a divinely appointed punishment, for התעתּדוּ does not signify: which they (evil-doers) have made ruins (Hahn), which is neither probable from the change of number, nor accords with the meaning of the verb, which signifies "to appoint to something in the future." Hirzel, by referring to the law, Deut 13:13-18 (comp. 3Kings 16:34), which forbids the rebuilding of such cities as are laid under the curse, explains it to a certain extent more correctly. But such a play upon the requirements of the Mosaic law is in itself not probable in the book of Job, and here, as Lwenthal rightly remarks, is the less indicated, since it is not the dwelling in such cities that is forbidden, but only the rebuilding of them, so far as they had been destroyed; here, however, the reference is only to dwelling, not to rebuilding. The expression must therefore be understood more generally thus, that the powerful man settles down carelessly and indolently, without any fear of the judgments of God or respect for the manifestations of His judicial authority, in places in which the marks of a just divine retribution are still visible, and which are appointed to be perpetual monuments of the execution of divine judgments.
(Note: For the elucidation of this interpretation of the passage, Consul Wetzstein has contributed the following: "As one who yields to inordinate passion is without sympathy cast from human society because he is called muqtal rabbuh, 'one who is beaten in the conflict against his God' (since he has sinned against the holy command of chastity), and as no one ventures to pronounce the name of Satan because God has cursed him (Gen 3:14), without adding 'alh el-la'ne, 'God's curse upon him!' so a man may not presume to inhabit places which God has appointed to desolation. Such villages and cities, which, according to tradition, have perished and been frequently overthrown (maqlbe, muqlbe, munqualibe) by the visitation of divine judgment, are not uncommon on the borders of the desert. They are places, it is said, where the primary commandments of the religion of Abraham (Dn Ibrhim) have been impiously transgressed. Thus the city of Babylon will never be colonized by a Semitic tribe, because they hold the belief that it has been destroyed on account of Nimrod's apostasy from God, and his hostility to His favoured one, Abraham. The tradition which has even been transferred by the tribes of Arabia Petraea into Islamism of the desolation of the city of Higr (or Medin Slih) on account of disobedience to God, prevents any one from dwelling in that remarkable city, which consists of thousands of dwellings cut in the rock, some of which are richly ornamented; without looking round, and muttering prayers, the desert ranger hurries through, even as does the great procession of pilgrims to Mekka, from fear of incurring the punishment of God by the slightest delay in the accursed city. The destruction of Sodom, brought about by the violation of the right of hospitality (Gen 19:5, comp. Job 31:32), is to be mentioned here, for this legend certainly belongs originally to the 'Din Ibrhm' rather than to the Mosaic. At the source of the Rakkd (the largest river of the Golan region) there are a number of erect and remarkably perforated jasper formations, which are called 'the bridal procession' (el-frida). This bridal procession was turned to stone, because a woman of the party cleaned her child that had made itself dirty with a bread-cake (qurss). Near it is its village (Ufne), which in spite of repeated attempts is no more to be inhabited. It remains forsaken, as an eternal witness that ingratitude (kufrn en-ni'ma), especially towards God, does not remain unpunished.)
Only by this rendering is the form of expression of the elliptical clause לא־ישׁבוּ למו explained. Hirz. refers למו to בּתּים: in which they do not dwell; but ל ישׁב does not signify: to dwell in a place, but: to settle down in a place; Schlottm. refers למו to the inhabitants: therein they dwell not themselves, i.e., where no one dwelt; but the אשׁר which would be required in this case as acc. localis could not be omitted. One might more readily, with Hahn, explain: those to whom they belong do not inhabit them; but it is linguistically impossible for למו to stand alone as the expression of this subject (the possessors). The most natural, and also an admissible explanation, is, that yshbw refers to the houses, and that למו, which can be used not only of persons, but also of things, is dat. ethicus. The meaning, however, is not: which are uninhabited, which would not be expressed as future, but rather by אין בהם יושׁב or similarly, but: which shall not inhabit, i.e., shall not be inhabited to them (ישׁב to dwell = to have inhabitants, as Is 13:10; Jer 50:13, Jer 50:39, and freq.), or, as we should express it, which ought to remain uninhabited.
Job 15:29 begins the conclusion: (because he has acted thus) he shall not be rich (with a personal subject as Hos 12:9, and יעשּׁר to be written with a sharpened שׁ, like יעצר above, Job 12:15), and his substance shall not endure (קוּם, to take place, Is 7:7; to endure, 1Kings 13:14; and hold fast, Job 41:18), and מנלם shall not incline itself to the earth. The interpretation of the older expositors, non extendet se in terra, is impossible - that must be בּארץ eb tsum taht - elbi ינּטה; whereas Kal is commonly used in the intransitive sense to bow down, bend one's self or incline (Ges. 53, 2). But what is the meaning of the subject מנלם? We may put out of consideration those interpretations that condemn themselves: לם מן, ex iis (Targ.), or לם מן, quod iis, what belongs to them (Saad.), or מלּם, their word (Syr. and Gecatilia), and such substitutions as σκιάν (צלם or צללם) of the lxx, and radicem of Jerome (which seems only to be a guess). Certainly that which throws most light on the signification of the word is כּנּלתך (for כּהנלתך with Dag. dirimens, as Job 17:2), which occurs in Is 33:1. The oldest Jewish lexicographers take this הנלה (parall. התם .ll) as a synonym of כּלּה in the signification, to bring to an end; on the other hand, Ges., Knobel, and others, consider כּכלּתך to be the original reading, because the meaning perficere is not furnished for נלה from the Arab. nâl, and because נל, standing thus together, is in Arabic an incompatible root combination (Olsh. 9, 4). This union of consonants certainly does not occur in any Semitic root, but the Arab. nâla (the long a of which can in the inflection become a short changeable bowel) furnishes sufficient protection for this one exception; and the meaning consequi, which belongs to the Arab. nâla, fut. janı̂lu, is perfectly suited to Is 33:1 : if thou hast fully attained (Hiph. as intensive of the transitive Kal, like הזעיק, הקנה) to plundering. If, however, the verb נלה is established, there is no need for any conjecture in the passage before us, especially since the improvement nearest at hand, מכלם (Hupf. מגּלה), produces a sentence (non figet in terra caulam) which could not be flatter and tamer; whereas the thought that is gained by Olshausen's more sensible conjecture, מגּלם (their sickle does not sink to the earth, is not pressed down by the richness of the produce of the field), goes to the other extreme.
(Note: Carey proposes to take מנלם = נמלם, their cutting, layer for planting; but the verb-group מלל, מול, נמל (vid., supra, p. 224) is not favourable to the supposition of a substantive נמל in this signification, according to the usual application of the language.)
Juda b. Karisch (Kureisch) has explained the word correctly by Arab. mnâlhm: that which they have offered (from nâla, janûlu) or attained (nâla, janı̂lu), i.e., their possession
(Note: Freytag has erroneously placed the infinitives nail and manl under Arab. nl med. Wau, instead of under Arab. nl me. Je, where he only repeats nail, and erroneously gives manl the signification donum, citing in support of it a passage from Fkihat al-chulaf, where 'azz al-manl (a figure borrowed from places difficult of access, and rendered strong and impregnable by nature or art) signifies "one who was hard to get at" (i.e., whose position of power is made secure). The true connection is this: Arab. nl med. Wau signifies originally to extend, reach, to hand anything to any one with outstretched arm or hand, the correlatum Arab. nl med. Je: to attain, i.e., first to touch or reach anything with outstretched arm or hand, and then really to grasp and take it, gen. adipisci, consequi, assequi, impetrare, with the ordinary infinitives nail and manl. Therefore manl (from Arab. nl med. Je) signifies primarily as abstract, attainment; it may then, however, like nail and the infinitives generally, pass over to the concrete signification: what one attains to, or what one has attained, gotten, although I can give no special example in support of it. - Fl.)
(not: their perfection, as it is chiefly explained by the Jewish expositors, according to נלה = כלה). When the poet says, "their prosperity inclines not to the ground," he denies to it the likeness to a field of corn, which from the weight of the ears bows itself towards the ground, or to a tree, whose richly laden branches bend to the ground. We may be satisfied with this explanation (Hirz., Ew., Stickel, and most others): מנלם from מנלה (with which Kimchi compares מכרם, Num 20:19, which however is derived not from מכרה, but from מכר), similar in meaning to the post-biblical ממון, μαμωνᾶς; the suff., according to the same change of number as in Job 15:35; Job 20:23, and freq., refers to רשׁעים.
In Job 15:30, also, a figure taken from a plant is interwoven with what is said of the person of the ungodly: the flame withers up his tender branch without its bearing fruit, and he himself does not escape darkness, but rather perishes by the breath of His mouth, i.e., God's mouth (Job 4:9, not of his own, after Is 33:11). The repetition of יסוּר ("he escapes not," as Prov 13:14; "he must yield to," as 3Kings 15:14, and freq.) is an impressive play upon words.
John Gill
15:25 For he stretched out his hand against God,.... Being an hater of him, an enemy to him, yea, enmity itself against him; an enemy in his mind, which appears by his wicked works, which are so many acts of hostility against God; all sins are against God, his nature, his will, his law, and all his remonstrances, exhortations, cautions, and instructions; but some are more daring and impudent than others, or are committed in a more open, bold, and audacious manner, as were those committed by the inhabitants of Sodom, and those who are similar to them; especially such as strike at the being of God and his perfections, his providence and government of the world; and such as deny these may most truly be said to stretch out their hands against God, and strike at him: and this may regard not only sins committed against the light of nature and the law of God, but against the evangelic revelation, the doctrines of the Gospel, and the ordinances of it; for such who deny the one, and reject the other, openly oppose themselves to God, and expose themselves to his wrath and vengeance; for of how much sorer punishment shall such be thought worthy, who trample Christ and his blood under foot, despise and disobey his Gospel:
and strengtheneth himself against the Almighty; by hardening his heart against him as Pharaoh did; by putting on a bold and brazen countenance, by setting his mouth against God in heaven, and suffering, his tongue to walk through the earth, fearing neither God nor man; by entering into a friendship with the world, and making alliances with the enemies of God, even by making a covenant with death, and an agreement with hell; all which is egregious folly and madness: for a sinful man to oppose himself to God is to set briers and thorns to a consuming fire; for a weak feeble creature to set himself against the Almighty, who can crush him in a moment, and send him down to hell, is the height of folly; let the potsherds strive with the potsherds of the earth, but not man with his Maker; who ever strengthened or hardened himself against him, and prospered?
John Wesley
15:25 For - Now he gives the reason of all the fore - mentioned calamities, which was his great wickedness. Against God - He sinned against God with an high hand. The Almighty - Which aggravates the madness of this poor worm that durst fight against the omnipotent God.
Robert Jamieson, A. R. Fausset and David Brown
15:25 stretcheth . . . hand--wielding the spear, as a bold rebel against God (Job 9:4; Is 27:4).
15:2615:26: ※ Ընթացաւ առաջի նորա հպարտութեամբ, թանձրութեամբ վահանի իւրոյ։
26 Գոռոզութեամբ, իր վիթխարի վահանով է յարձակուել նրա վրայ:
26 Անոր վրայ կը յարձակի գոռոզութեամբ*Ու իր թանձր եւ ուռուցիկ վահանով։
Ընթացաւ առաջի նորա հպարտութեամբ, թանձրութեամբ վահանի իւրոյ:

15:26: ※ Ընթացաւ առաջի նորա հպարտութեամբ, թանձրութեամբ վահանի իւրոյ։
26 Գոռոզութեամբ, իր վիթխարի վահանով է յարձակուել նրա վրայ:
26 Անոր վրայ կը յարձակի գոռոզութեամբ*Ու իր թանձր եւ ուռուցիկ վահանով։
zohrab-1805▾ eastern-1994▾ western am▾
15:2615:26 устремлялся против Него с {гордою} выею, под толстыми щитами своими;
15:26 ἔδραμεν τρεχω run δὲ δε though; while ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ὕβρει υβρις insolence; insult ἐν εν in πάχει παχος back ἀσπίδος ασπις asp αὐτοῦ αυτος he; him
15:26 יָר֣וּץ yārˈûṣ רוץ run אֵלָ֣יו ʔēlˈāʸw אֶל to בְּ bᵊ בְּ in צַוָּ֑אר ṣawwˈār צַוָּאר neck בַּ֝ ˈba בְּ in עֲבִ֗י ʕᵃvˈî עֲבִי thickness גַּבֵּ֥י gabbˌê גַּב curve מָֽגִנָּֽיו׃ mˈāḡinnˈāʸw מָגֵן shield
15:26. cucurrit adversus eum erecto collo et pingui cervice armatus estHe hath run against him with his neck raised up, and is armed with a fat neck.
26. He runneth upon him with a neck, with the thick bosses of his bucklers:
15:26. He has rushed against him with his throat exposed, and he has been armed with a fat neck.
15:26. He runneth upon him, [even] on [his] neck, upon the thick bosses of his bucklers:
He runneth upon him, [even] on [his] neck, upon the thick bosses of his bucklers:

15:26 устремлялся против Него с {гордою} выею, под толстыми щитами своими;
15:26
ἔδραμεν τρεχω run
δὲ δε though; while
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ὕβρει υβρις insolence; insult
ἐν εν in
πάχει παχος back
ἀσπίδος ασπις asp
αὐτοῦ αυτος he; him
15:26
יָר֣וּץ yārˈûṣ רוץ run
אֵלָ֣יו ʔēlˈāʸw אֶל to
בְּ bᵊ בְּ in
צַוָּ֑אר ṣawwˈār צַוָּאר neck
בַּ֝ ˈba בְּ in
עֲבִ֗י ʕᵃvˈî עֲבִי thickness
גַּבֵּ֥י gabbˌê גַּב curve
מָֽגִנָּֽיו׃ mˈāḡinnˈāʸw מָגֵן shield
15:26. cucurrit adversus eum erecto collo et pingui cervice armatus est
He hath run against him with his neck raised up, and is armed with a fat neck.
15:26. He has rushed against him with his throat exposed, and he has been armed with a fat neck.
15:26. He runneth upon him, [even] on [his] neck, upon the thick bosses of his bucklers:
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
15:26: He runneth upon him - Calmet has properly observed that this refers to God, who, like a mighty conquering hero, marches against the ungodly, rushes upon him, seizes him by the throat, which the mail by which it is encompassed cannot protect; neither his shield nor spear can save him when the Lord of hosts comes against him.
Albert Barnes: Notes on the Bible - 1834
15:26: He runneth upon him - That is, upon God. The image here is taken from the mode in which people rushed into battle. It was with a violent concussion, and usually with a shout, that they might intimidate their foes, and overcome them at first, with the violence of the shock. The mode of warfare is now changed, and it is the vaunted excellency of modern warfare that armies now go deliberately and calmly to put each other to death.
Even "on his neck - literally, "with the neck" - בצואר betsavā'r. Vulgate, "With erect neck - erecto collo." Septuagint, contemptuously, or with pride - ὕβρει hubrei. The idea seems to be, not that he ran "upon the neck" of his adversary - as would seem to be implied in our translation - but that he ran in a firm, haughty, confident manner; with a head erect and firm, as the indication of self confidence, and a determined purpose to overcome his foe. See Schultens in loc.
Upon the thick bosses - The word boss with us means a knob - a protuberant ornament of silver, brass, or ivory on a harness or a bridle; then a protuberant part, a prominence, or a round or swelling body of any kind. The Hebrew word used here (גב gab) means properly anything gibbous, convex, arched; and hence, "the back" - as of animals. Applied to a shield, it means the convex part or the back of it - the part which was presented to an enemy, and which was made swelling and strong, called by the Greeks ὀμφαλὸς omfalos, or μεσομφάλιον mesomfalion. Gesenius supposes that the metaphor here is taken from soldiers, who joined their shields together, and thus rushed upon an enemy. This was one mode of ancient warfare, when an army or a phalanx united their shields in front, so that nothing could penetrate them, or so united them over their heads when approaching a fortress, that they could safely march under them as a covering.
This, among the Romans and Greeks, was commonly practiced when approaching a besieged town. One form of the testudo - the χελώη στρατιωτῶν chelō nē stratiō tō n of the Greeks, was formed by the soldiers, pressed close together and holding their shields over their heads in such a manner as to form a compact covering. John H. Eschenburg, Manual of Classical Literature. by N. W. Fiske, pt. III, section 147. The Vulgate renders this, "and he is armed with a fat neck" - pingui cervice armatus est. Schultens expresses the idea that is adopted by Gesenius, and refers to Arabic customs to show that shields were thus united in defending an army from a foe, or in making an attack on them. He says, also, that it is a common expression - a proverb - among the Arabs, "he turns the back of his shield" to denote that one is an adversary; and quotes a passage from Hamasa, "When a friend meets me with base suspicions, I turn to him the back of my shield - a proverb, whose origin is derived from the fact, that a warrior turns the back of his shield to his foes."
Paxton supposes that the expression here is taken from single combat, which early pRev_ailed. But the idea here is not that which our translation would seem to convey. It is not that he rushes upon or against the hard or thick shield "of the Almighty" - and that, therefore, he must meet resistance and be overcome: it is that he rushes upon God with his own shield. He puts himself in the attitude of a warrior. He turns the boss of his own shield against God, and becomes his antagonist. He is his enemy. The omission of the word "with" in the passage - or the preposition which is in the Hebrew (ב b) has led to this erroneous translation. The passage is often quoted in a popular manner to denote that the sinner rushes upon God, "and must meet resistance" from his shield, or be overcome. It should be quoted only to denote that the sinner places himself in an attitude of opposition to God, and is his enemy.
Of his bucklers - Of his shields (מגניו megı̂ nā y), that is, of the shields which the sinner has; not the shields of God. The shield was a well-known instrument of war, usually made with a rim of wood or metal, and covered with skins, and carried on the left arm; see the notes at Isa 21:5. The outer surface was made rounding from the center to the edge, and was smoothly polished, so that darts or arrows would glide off and not penetrate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: runneth: Ch2 28:22, Ch2 32:13-17
even on: Job 16:12; Gen 49:8; Psa 18:40
Job 15:27
John Gill
15:26 He runneth upon him, even on his neck,.... As a fierce and furious enemy runs upon another with great wrath and fury; as the he goat in Daniel's vision ran upon the ram, in the fury of his power, that is, Alexander upon Darius; which instance Bar Tzemach refers to; and as an adversary, who throws down his weapons, and goes in to closer quarters, and takes his antagonist by the throat, or round the neck, in order to throw him down to the ground; in such a bold and insolent manner does the wicked man encounter with God; he makes up to him, and flies in his face, and most audaciously attacks him: or he runs upon him "with his neck" (y); with a stretched out neck, in the most haughty manner, with a neck like an iron sinew, and with a brow like brass:
upon the thick bosses of his bucklers; alluding to shields, embossed in the middle, where they are thicker than in the other parts, and used to have a spike of iron set in the middle; so that it was daring and dangerous to run upon them: these may design the perfections of God, denied by the wicked man; or his providential dispensations, despised by him; or his purposes and decrees ridiculed, replied unto, and disputed; or the flaming sword of justice, and the curses of a righteous law, in defiance of which wicked men go on in sin: or "with the bosses of his bucklers" (z); with all his family, as Schmidt; or employing all his wealth and riches, his power and authority, against God, and the interest of religion in the world. Some understand this of God, meeting the wicked man, stretching out his hand, and strengthening himself against him, as if he, God, ran upon the wicked man, and upon his neck, and took him by it, and shook him; as in Job 16:12; and upon the thick bosses of his buckler, his bones and nerves, as Mr. Broughton; or on his power and wealth, which are not able to secure him from the vengeance of the Almighty; but the former sense seems best.
(y) "erecto collo", V. L. Piscator; "duro collo", Drusius, Michaelis; "cum cervice", Cocceius, Schmidt, Schultens. (z) "cum erassitie umbonum clypeorum suorum", Cocceius; so Schmidt, Michaelis, Schultens.
John Wesley
15:26 He - The wicked man. Neck - As a stout warrior who cometh close to his adversary and grapples with him. He acts in flat opposition to God, both to his precepts and providences. Bosses - Even where his enemy is strongest.
Robert Jamieson, A. R. Fausset and David Brown
15:26 on his neck--rather, "with outstretched neck," namely, that of the rebel [UMBREIT] (Ps 75:5).
upon . . . bucklers--rather, "with--his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [UMBREIT and GESENIUS].
15:2715:27: ※ Զի ծածկեաց զերեսս իւր ճարպո՛վ իւրով, եւ արար երկսայրի յազդեր իւրում[9223]։ [9223] Ոսկան. Ճարպով իւղոյ։
27 Երեսը ծածկել է իր ճարպով ու երկսայրի սուր դրել ազդրին:
27 Որովհետեւ իր երեսը ճարպով ծածկեց Ու երիկամունքները պարարտութեամբ գոցեց։
Զի ծածկեաց զերեսս իւր ճարպով իւրով, եւ արար [163]երկսայրի յազդեր իւրում:

15:27: ※ Զի ծածկեաց զերեսս իւր ճարպո՛վ իւրով, եւ արար երկսայրի յազդեր իւրում[9223]։
[9223] Ոսկան. Ճարպով իւղոյ։
27 Երեսը ծածկել է իր ճարպով ու երկսայրի սուր դրել ազդրին:
27 Որովհետեւ իր երեսը ճարպով ծածկեց Ու երիկամունքները պարարտութեամբ գոցեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:2715:27 потому что он покрыл лице свое жиром своим и обложил туком лядвеи свои.
15:27 ὅτι οτι since; that ἐκάλυψεν καλυπτω cover τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐν εν in στέατι στεαρ he; him καὶ και and; even ἐποίησεν ποιεω do; make περιστόμιον περιστομιον in; on τῶν ο the μηρίων μηριον thigh
15:27 כִּֽי־ kˈî- כִּי that כִסָּ֣ה ḵissˈā כסה cover פָנָ֣יו fānˈāʸw פָּנֶה face בְּ bᵊ בְּ in חֶלְבֹּ֑ו ḥelbˈô חֵלֶב fat וַ wa וְ and יַּ֖עַשׂ yyˌaʕaś עשׂה make פִּימָ֣ה pîmˈā פִּימָה fat עֲלֵי־ ʕᵃlê- עַל upon כָֽסֶל׃ ḵˈāsel כֶּסֶל loin
15:27. operuit faciem eius crassitudo et de lateribus eius arvina dependetFatness hath covered his face, and the fat hangeth down on his sides.
27. Because he hath covered his face with his fatness, and made collops of fat on his flanks;
15:27. Thickness has covered his face, and lard hangs down from his sides.
15:27. Because he covereth his face with his fatness, and maketh collops of fat on [his] flanks.
Because he covereth his face with his fatness, and maketh collops of fat on [his] flanks:

15:27 потому что он покрыл лице свое жиром своим и обложил туком лядвеи свои.
15:27
ὅτι οτι since; that
ἐκάλυψεν καλυπτω cover
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐν εν in
στέατι στεαρ he; him
καὶ και and; even
ἐποίησεν ποιεω do; make
περιστόμιον περιστομιον in; on
τῶν ο the
μηρίων μηριον thigh
15:27
כִּֽי־ kˈî- כִּי that
כִסָּ֣ה ḵissˈā כסה cover
פָנָ֣יו fānˈāʸw פָּנֶה face
בְּ bᵊ בְּ in
חֶלְבֹּ֑ו ḥelbˈô חֵלֶב fat
וַ wa וְ and
יַּ֖עַשׂ yyˌaʕaś עשׂה make
פִּימָ֣ה pîmˈā פִּימָה fat
עֲלֵי־ ʕᵃlê- עַל upon
כָֽסֶל׃ ḵˈāsel כֶּסֶל loin
15:27. operuit faciem eius crassitudo et de lateribus eius arvina dependet
Fatness hath covered his face, and the fat hangeth down on his sides.
15:27. Thickness has covered his face, and lard hangs down from his sides.
15:27. Because he covereth his face with his fatness, and maketh collops of fat on [his] flanks.
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
15:27: Because he covereth his face - He has lived in luxury and excess; and like a man overloaded with flesh, he cannot defend himself against the strong gripe of his adversary. The Arabic, for maketh collops of fat on his flanks, has (Arabic) He lays the Pleiades upon the Hyades, or, He places Surreea upon aiyuk, a proverbial expression for, His ambition is boundless; He aspires as high as heaven; His head touches the stars; or, is like the giants of old, who were fabled to have attempted to scale heaven by placing one high mountain upon another: -
Ter sunt conati imponere Pelio Ossam
Scilicet, atque Ossae frondosum involvere Olympum
Ter Pater extructos disjecit fulmine montes.
Virg. Geor. i., ver. 281.
"With mountains piled on mountains, thrice they strove
To scale the steepy battlements of Jove;
And thrice his lightning and red thunder play'd,
And their demolished works in ruins laid."
Dryden.
To the lust of power and the schemes of ambition there are no bounds; but see the end of such persons: the haughty spirit precedes a fall; their palaces become desolate; and their heaven is reduced to a chaos.
Albert Barnes: Notes on the Bible - 1834
15:27: Because he covereth his face with his fatness - That is, he not only stretches out his hand against God and rushes upon him as an armed foe , but he gives himself up to a life of luxury, gluttony, and licentiousness; and therefore, these calamities must come upon him. This is designed to be a description of a luxurious and licentious person - a man who is an enemy of God, and who, therefore, must incur his displeasure.
And maketh collops of fat - Like an ox that is fattened. The word collop properly means "a small slice of meat, a piece of flesh" (Webster), but here it means a thick piece, or a mass. The word is used in this sense in New England. The sense is, that he becomes excessively fat and gross - as they usually do who live in sensual indulgence and who forget God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: he covereth: Job 17:10; Deu 32:15; Psa 17:10, Psa 73:7, Psa 78:31; Isa 6:10; Jer 5:28
Job 15:28
Geneva 1599
15:27 Because he covereth his face with (q) his fatness, and maketh collops of fat on [his] flanks.
(q) That is, he was so puffed up with prosperity and abundance for all things, that he forgave God: noting that Job in his happiness did not have the true fear of God.
John Gill
15:27 Because he covereth his face with his fatness,.... He has no fear of God, nor shame for his sin; he blushes not to rise up against God in the manner he does, because his eyes stand out with fatness; or rather his face is covered with it, that is, he abounds in riches, he enjoys great prosperity, a large affluence of all good things; and this makes him haughty and imperious, neither to fear God, nor regard man like Jeshurun, who, when he "waxed fat, was grown thick, and covered with fatness, kicked" against God, and his providences, sinned and rebelled against him; "forsook God which made him, and lightly esteemed the Rock of his salvation", Deut 32:15; and to the same purpose is the following clause:
and maketh collops of fat in his flanks; a description of a very fat man, and one that pampers the flesh, and indulges himself in eating and drinking; and, figuratively, of one that abounds in the good things of this world, and which make him vain and proud, and lead him on to commit sin in a bold and daring way, promising himself impunity in it, but without any just ground for it, as the following verses show; perhaps some respect may be had to Job's children feasting with one another in their prosperity, which led on to sin, and issued in their ruin, as Eliphaz would suggest.
John Wesley
15:27 Because - This is mentioned as the reason of his insolent carriage towards God, because he was fat, rich, potent, and successful, as that expression signifies, Deut 32:15; Ps 78:31; Jer 46:21. His great prosperity made him proud and secure, and regardless of God and men. Fat - His only care is to pamper himself.
Robert Jamieson, A. R. Fausset and David Brown
15:27 The well-nourished body of the rebel is the sign of his prosperity.
collops--masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (Deut 32:15; 1Kings 2:29).
15:2815:28: Բնակեսցէ ՚ի քաղաքս աւերակս, եւ մտցէ ՚ի տունս անշէնս. զոր նոքա պատրաստեցին՝ ա՛յլք տարցին։
28 Աւերակ քաղաքներում է բնակուելու եւ անմարդաբնակ տներ մտնելու. ինչ որ իրենք պատրաստել էին, ուրիշներն են տանելու:
28 Անիկա աւերակ քաղաքներու մէջ բնակեցաւ Ու կործանելու մօտեցած անշէն տուներու մէջ։
Բնակեսցէ ի քաղաքս աւերակս, եւ մտցէ ի տունս [164]անշէնս. զոր նոքա պատրաստեցին` այլք տարցին:

15:28: Բնակեսցէ ՚ի քաղաքս աւերակս, եւ մտցէ ՚ի տունս անշէնս. զոր նոքա պատրաստեցին՝ ա՛յլք տարցին։
28 Աւերակ քաղաքներում է բնակուելու եւ անմարդաբնակ տներ մտնելու. ինչ որ իրենք պատրաստել էին, ուրիշներն են տանելու:
28 Անիկա աւերակ քաղաքներու մէջ բնակեցաւ Ու կործանելու մօտեցած անշէն տուներու մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2815:28 И он селится в городах разоренных, в домах, в которых не живут, которые обречены на развалины.
15:28 αὐλισθείη αυλιζομαι spend the night δὲ δε though; while πόλεις πολις city ἐρήμους ερημος lonesome; wilderness εἰσέλθοι εισερχομαι enter; go in δὲ δε though; while εἰς εις into; for οἴκους οικος home; household ἀοικήτους αοικητος who; what δὲ δε though; while ἐκεῖνοι εκεινος that ἡτοίμασαν ετοιμαζω prepare ἄλλοι αλλος another; else ἀποίσονται αποφερω carry away / off
15:28 וַ wa וְ and יִּשְׁכֹּ֤ון׀ yyiškˈôn שׁכן dwell עָ֘רִ֤ים ʕˈārˈîm עִיר town נִכְחָדֹ֗ות niḵḥāḏˈôṯ כחד hide בָּ֭תִּים ˈbāttîm בַּיִת house לֹא־ lō- לֹא not יֵ֣שְׁבוּ yˈēšᵊvû ישׁב sit לָ֑מֹו lˈāmô לְ to אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] הִתְעַתְּד֣וּ hiṯʕattᵊḏˈû עתד prepare לְ lᵊ לְ to גַלִּֽים׃ ḡallˈîm גַּל heap
15:28. habitavit in civitatibus desolatis et in domibus desertis quae in tumulos sunt redactaeHe hath dwelt in desolate cities, and in desert houses that are reduced into heaps.
28. And he hath dwelt in desolate cities, in houses which no man inhabited, which were ready to become heaps.
15:28. He has lived in desolate cities and deserted houses, which have been turned into tombs.
15:28. And he dwelleth in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps.
And he dwelleth in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps:

15:28 И он селится в городах разоренных, в домах, в которых не живут, которые обречены на развалины.
15:28
αὐλισθείη αυλιζομαι spend the night
δὲ δε though; while
πόλεις πολις city
ἐρήμους ερημος lonesome; wilderness
εἰσέλθοι εισερχομαι enter; go in
δὲ δε though; while
εἰς εις into; for
οἴκους οικος home; household
ἀοικήτους αοικητος who; what
δὲ δε though; while
ἐκεῖνοι εκεινος that
ἡτοίμασαν ετοιμαζω prepare
ἄλλοι αλλος another; else
ἀποίσονται αποφερω carry away / off
15:28
וַ wa וְ and
יִּשְׁכֹּ֤ון׀ yyiškˈôn שׁכן dwell
עָ֘רִ֤ים ʕˈārˈîm עִיר town
נִכְחָדֹ֗ות niḵḥāḏˈôṯ כחד hide
בָּ֭תִּים ˈbāttîm בַּיִת house
לֹא־ lō- לֹא not
יֵ֣שְׁבוּ yˈēšᵊvû ישׁב sit
לָ֑מֹו lˈāmô לְ to
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
הִתְעַתְּד֣וּ hiṯʕattᵊḏˈû עתד prepare
לְ lᵊ לְ to
גַלִּֽים׃ ḡallˈîm גַּל heap
15:28. habitavit in civitatibus desolatis et in domibus desertis quae in tumulos sunt redactae
He hath dwelt in desolate cities, and in desert houses that are reduced into heaps.
15:28. He has lived in desolate cities and deserted houses, which have been turned into tombs.
15:28. And he dwelleth in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Одним из проявлений подобной настроенности является поселение грешника в тех местах, с которыми соединено воспоминаний о божественном наказании, и которые, как наглядные памятники справедливого гнева, удерживают богобоязненных от попытки утвердиться в них. На основании следующего 29: ст. можно, кажется, думать, что поселение нечестивого в обреченных на запустение местах вызывается жадностью, страстью к приобретению богатств.
Adam Clarke: Commentary on the Bible - 1831
15:28: He dwelleth in desolate cities - It is sometimes the fate of a tyrant to be obliged to take up his habitation in some of those cities which have been ruined by his wars, and in a house so ruinous as to be ready to fall into heaps. Ancient and modern history afford abundance of examples to illustrate this.
Albert Barnes: Notes on the Bible - 1834
15:28: And he dwelleth - Or rather, "therefore he shall dwell." As a consequence of his opposing God, and devoting himself to a life of sensuality and ease, he shall dwell in a desolate place. Instead of living in affluence and in a splendid city, he shall be compelled to take up his abode in places that have been deserted and abandoned. Such places - like Petra or Babylon now - became the temporary lodgings of caravans and travelers, or the abodes of outcasts and robbers. The meaning here is, that the proud and wicked man shall be ejected from his palace, and compelled to seek a refuge far away from the usual haunts of men.
Which are ready to become heaps - Which are just ready to tumble into ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: desolate: Job 3:14, Job 18:15; Isa 5:8-10; Mic 7:18
which are ready: Jer 9:11, Jer 26:18, Jer 51:37; Mic 3:12
Job 15:29
Geneva 1599
15:28 And he dwelleth (r) in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps.
(r) Though he build and repair ruinous places to gain fame, yet God will bring all to nothing, and turn his great prosperity into extreme misery.
John Gill
15:28 And he dwelleth in desolate cities,.... This is either a continuation of the account of the wicked man's prosperity, which makes him haughty; such is his might and power, that he destroys cities and palaces, built and enjoyed by others, and then out of the ruins of them builds greater cities and more noble palaces, to perpetuate his name to posterity; which sense agrees with Job 3:14; and with the Targum,
"and he makes tabernacles in desert cities, that he may dwelt in houses which were not inhabited;''
and so Ben Gersom: and hence because of his success among men, and the grandeur he lives in, his heart is lifted up, and his hand is stretched out against God; or else this may express the sinful course of life such a man lives, who chooses to dwell in desolate places, and deserts, to do harm to others, to seize upon travellers as they pass by, and rob and plunder them of their substance, sitting and waiting for them in such places, as the Arabians in the wilderness, Jer 3:2; which is the sense of some, as Aben Ezra observes; or rather this points at the punishment of the wicked man, who though for the present may be in great prosperity, possessed of large cities and stately palaces, "yet" or "but" (a), for so the particle may be rendered, "he dwelleth in desolate cities"; in such as shall become desolate, being destroyed by a superior enemy, that shall come upon him; or through his subjects forsaking him, not being able to bear his tyranny and cruelty; or he shall be driven from his dominions by them, and be obliged to fly, and dwell in desert places; or he shall choose to dwell there, through the horrors of a guilty conscience; or, best of all, he shall be reduced to such distress and poverty, that he shall not have a house fit to dwell in; but "shall inhabit the parched places in the wilderness, in a salt land, and not inhabited", Jer 17:6; as follows:
and in houses which no man inhabiteth, which are ready to become heaps; such as have been deserted by their former inhabitants, because come to decay, and ready to fall down upon them, and become heaps of stones and rubbish.
(a) So the Annotator of the Assembly of Divines.
John Wesley
15:28 But - This is fitly opposed to the prosperity last mentioned, and is the beginning of the description of his misery.
Robert Jamieson, A. R. Fausset and David Brown
15:28 The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (Is 13:20). Eliphaz chooses this class because Job had chosen the same (Job 12:6).
heaps--of ruins.
15:2915:29: Մի՛ մեծասցի, եւ մի՛ մնասցեն ինչք նորա, եւ մի՛ արկցէ յերկիր զստուեր[9224], [9224] Ոմանք. Եւ մի՛ յարկցէ յերկիր։
29 Չի հարստանալու, ունեցուածքը չի մնալու, երկրի վրայ ստուեր չի գցելու, խաւարից էլ չի փրկուելու:
29 Անիկա պիտի չհարստանայ, Անոր ստացուածքները հաստատ պիտի չըլլան։Անոնց երջանկութիւնը երկրի վրայ պիտի չտարածուի։
Մի՛ մեծասցի, եւ մի՛ մնասցեն ինչք նորա, եւ [165]մի՛ արկցէ յերկիր զստուեր, եւ մի՛ ապրեսցէ ի խաւարէ:

15:29: Մի՛ մեծասցի, եւ մի՛ մնասցեն ինչք նորա, եւ մի՛ արկցէ յերկիր զստուեր[9224],
[9224] Ոմանք. Եւ մի՛ յարկցէ յերկիր։
29 Չի հարստանալու, ունեցուածքը չի մնալու, երկրի վրայ ստուեր չի գցելու, խաւարից էլ չի փրկուելու:
29 Անիկա պիտի չհարստանայ, Անոր ստացուածքները հաստատ պիտի չըլլան։Անոնց երջանկութիւնը երկրի վրայ պիտի չտարածուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:2915:29 Не пребудет он богатым, и не уцелеет имущество его, и не распрострется по земле приобретение его.
15:29 οὔτε ουτε not; neither μὴ μη not πλουτισθῇ πλουτιζω enrich οὔτε ουτε not; neither μὴ μη not μείνῃ μενω stay; stand fast αὐτοῦ αυτος he; him τὰ ο the ὑπάρχοντα υπαρχοντα belongings οὐ ου not μὴ μη not βάλῃ βαλλω cast; throw ἐπὶ επι in; on τὴν ο the γῆν γη earth; land σκιὰν σκια shadow; shade
15:29 לֹֽא־ lˈō- לֹא not יֶ֖עְשַׁר yˌeʕšar עשׁר become rich וְ wᵊ וְ and לֹא־ lō- לֹא not יָק֣וּם yāqˈûm קום arise חֵילֹ֑ו ḥêlˈô חַיִל power וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִטֶּ֖ה yiṭṭˌeh נטה extend לָ lā לְ to † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth מִנְלָֽם׃ minlˈām מִנְלָם [uncertain]
15:29. non ditabitur nec perseverabit substantia eius nec mittet in terra radicem suamHe shall not be enriched, neither shall his substance continue, neither shall he push his root in the earth.
29. He shall not be rich, neither shall his substance continue, neither shall their produce bend to the earth.
15:29. He will not be enriched, nor will his basic necessities endure, nor will he establish his root in the earth.
15:29. He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.
He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth:

15:29 Не пребудет он богатым, и не уцелеет имущество его, и не распрострется по земле приобретение его.
15:29
οὔτε ουτε not; neither
μὴ μη not
πλουτισθῇ πλουτιζω enrich
οὔτε ουτε not; neither
μὴ μη not
μείνῃ μενω stay; stand fast
αὐτοῦ αυτος he; him
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
οὐ ου not
μὴ μη not
βάλῃ βαλλω cast; throw
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
σκιὰν σκια shadow; shade
15:29
לֹֽא־ lˈō- לֹא not
יֶ֖עְשַׁר yˌeʕšar עשׁר become rich
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָק֣וּם yāqˈûm קום arise
חֵילֹ֑ו ḥêlˈô חַיִל power
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִטֶּ֖ה yiṭṭˌeh נטה extend
לָ לְ to
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
מִנְלָֽם׃ minlˈām מִנְלָם [uncertain]
15:29. non ditabitur nec perseverabit substantia eius nec mittet in terra radicem suam
He shall not be enriched, neither shall his substance continue, neither shall he push his root in the earth.
15:29. He will not be enriched, nor will his basic necessities endure, nor will he establish his root in the earth.
15:29. He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Создаваемое вышеуказанным путем (ст. 28) благоденствие грешника непрочно. Его приобретению не суждено процветать и достигнуть зрелости: "не распрострется по земле приобретение его" (образ выражения заимствован от ветви, отягченной плодами). Оно погибнет, подобно дереву, брошенному в огонь. "Отрасли" не дети нечестивого, так как речь о потомстве идет ниже, а части растущего накопляемого имущества, которое сравнивается с деревом.
Adam Clarke: Commentary on the Bible - 1831
15:29: He shall not be rich - The whole of what follows, to the end of the chapter, seems to be directed against Job himself, whom Eliphaz indirectly accuses of having been a tyrant and oppressor. The threatened evils are,
1. He shall not be rich, though he labors greatly to acquire riches.
2. His substance shall not continue - God will blast it, and deprive him of power to preserve it.
3. Neither shall he prolong the perfection thereof - all his works shall perish, for God will blot out his remembrance from under heaven.
Albert Barnes: Notes on the Bible - 1834
15:29: He shall not be rich - That is, he shall not continue rich; or he shall not again become rich. He shall be permanently poor.
Neither shall his substance continue - His property.
Neither shall he prolong the perfection thereof - Noyes renders this, "And his possessions shall not be extended upon the earth." Wemyss, "Nor shall he be master of his own desires." Good, "Nor their success spread abroad in the land." Luther, Und sein Gluck wird sich nicht ausbreiten im Lande - " And his fortune shall not spread itself abroad in the land." Vulgate, "Neither shall he send his root in the earth " - nec mittet in terra radicem suam. The Septuagint, οὐ μὴ βάλῃ ἐπὶ τὴν γῆν σκιὰν ou mē balē epi tē n gō n skian - "and shall not cast a shadow upon the earth." The word rendered "perfection" (מנלם mı̂ nlā m) is commonly supposed to be from מנלה mı̂ nleh, from נלה nâ lâ h to finish, to procure, and hence, the noun may be applied to that which is procured - and thus may denote possessions. According to this the correct rendering is, "and he does not extend their possessions abroad in the land;" that is, his possessions do not extend abroad. Gesenius supposes, however, that the word is a corruption for מבלם - "their flocks." I see no objection, however, to its being regarded as meaning possessions - and then the sense is, that he would fail in that which is so much the object of ambition with every avaricious man - that his possessions should extend through the land; compare the notes at Isa 5:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: neither shall: Job 20:22-28, Job 22:15-20, Job 27:16, Job 27:17; Psa 49:16, Psa 49:17; Luk 12:19-21, Luk 16:2, Luk 16:19-22; Jam 1:11, Jam 5:1-3
Job 15:30
Geneva 1599
15:29 He shall not be rich, neither shall his substance continue, neither shall he prolong the (s) perfection thereof upon the earth.
(s) Meaning, that his sumptuous buildings would never come to perfection.
John Gill
15:29 He shall not be rich,.... Though his heart is set upon it, he is determined at any rate to be rich; he labours for it with all his might and main, and yet shall not attain what he is so desirous of; many, who take a great deal of pains to be rich, and even in a lawful way, and are men of understanding in trade and business, and yet riches are not their portion; and some who got a great deal, yet do not grow rich; what they get, they put into a bag of holes, and it drops through as fast as they put in; what they get in one sinful way they consume in another, and so are always poor; and others, though they have amassed together a vast substance, yet still are but poor men, not using what they have either for their own good, or the good of others; and not being content with what they have, but always craving more, and so are even poor in their own account, not having what they would have: however, such a man is not rich towards God; for in godly and spiritual things he is destitute of the true riches of grace, and has no title to the riches of glory; and as for his earthly riches, these shall not endure; though he may be rich for the present, he will not be always so; And this sense the next clause confirms:
neither shall his substance continue; or "his strength" (b) his power and might, a rich man's wealth being his strong city, in which he places his trust and confidence; riches are called "substance", though their are but a shadow, yea, mere nonentities, things that are not, in comparison of heavenly things; see Prov 23:5; at least they are not an enduring substance; they are uncertain things, here today, and gone tomorrow; that make themselves wings, and fly away from the owners of them; or they are taken away front them, and are not like the riches of grace, which are durable riches; or like those of glory; but by one means or another are taken out of the hands of the possessors of them, and they are reduced to poverty: and this "their substance shall not rise"; or rather, "not rise again" (c), as the word may be rendered; notwithstanding all the pains they may take, their substance shall not rise, grow, and increase; or not rise up to the former heights it did, but being fallen into poverty there they lie:
neither shall he prolong the perfection of it upon the earth; though, indeed, there is no perfection in the creature, nor in creature enjoyments, nor in outward riches and substance; such as have had the largest share of them, as David and Solomon, have declared they have seen an end of all perfection, and that all things, the highest enjoyments, are vanity and vexation of spirit; yet when men are got to the summit, and height, and perfection of outward happiness, as they or others may think, this is not prolonged, or continued long in the earth, or they continued in it; but often are suddenly cast down from the pinnacle of honour, wealth, and riches; hence some render the words, "and their prosperity shall not be fixed into the earth" (d); shall not take root, though it may seem to do, Jer 12:2; and so shall not spread itself as a tree well rooted does; and as does the spiritual prosperity, perfection, and fullness of good men, which they have in and by Christ; being rooted in the love of God, in the grace of Christ, and having the root of the matter in them, they cast forth their roots as Lebanon, and their branches spread, and they are full of the fruits and blessings of grace, Hos 14:5.
(b) "ejus robur", Mercerus; "potentia ejus", Drusius. (c) "neque resurgent opes ejus", Schmidt. (d) "nec mittet in terra radicem suam", V. L. "et non pangetur in terram prosperitas eorum", Schultens.
John Wesley
15:29 Substance - What he had gotten shall be taken from him.
Robert Jamieson, A. R. Fausset and David Brown
15:29 Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.
perfection--rather, "His acquired wealth--what he possesses--shall not be extended," &c.
15:3015:30: եւ մի՛ ապրեսցէ ՚ի խաւարէ։ Զբողբոջ նորա թառամեցուսցէ հողմ. թօթափեսցի՛ ծաղիկ նորա։
30 Նրա բողբոջը հողմն է թառամացնելու. թափուելու է ծաղիկը նրա:
30 Մութէն պիտի չազատի. Բոցը պիտի չորցնէ անոր ճիւղերը Ու Աստուծոյ բերնին շունչովը պիտի ոչնչանայ։
Զբողբոջ նորա թառամեցուսցէ հողմ, թօթափեսցի ծաղիկ նորա:

15:30: եւ մի՛ ապրեսցէ ՚ի խաւարէ։ Զբողբոջ նորա թառամեցուսցէ հողմ. թօթափեսցի՛ ծաղիկ նորա։
30 Նրա բողբոջը հողմն է թառամացնելու. թափուելու է ծաղիկը նրա:
30 Մութէն պիտի չազատի. Բոցը պիտի չորցնէ անոր ճիւղերը Ու Աստուծոյ բերնին շունչովը պիտի ոչնչանայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3015:30 Не уйдет от тьмы; отрасли его иссушит пламя и дуновением уст своих увлечет его.
15:30 οὐδὲ ουδε not even; neither μὴ μη not ἐκφύγῃ εκφευγω escape τὸ ο the σκότος σκοτος dark τὸν ο the βλαστὸν βλαστος.1 he; him μαράναι μαραινω fade ἄνεμος ανεμος gale ἐκπέσοι εκπιπτω fall out; fall off δὲ δε though; while αὐτοῦ αυτος he; him τὸ ο the ἄνθος ανθος flower
15:30 לֹֽא־ lˈō- לֹא not יָס֨וּר׀ yāsˌûr סור turn aside מִנִּי־ minnî- מִן from חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יֹֽ֭נַקְתֹּו ˈyˈōnaqtô יֹונֶקֶת shoot תְּיַבֵּ֣שׁ tᵊyabbˈēš יבשׁ be dry שַׁלְהָ֑בֶת šalhˈāveṯ שַׁלְהֶבֶת flame וְ֝ ˈw וְ and יָס֗וּר yāsˈûr סור turn aside בְּ bᵊ בְּ in ר֣וּחַ rˈûₐḥ רוּחַ wind פִּֽיו׃ pˈiʸw פֶּה mouth
15:30. non recedet de tenebris ramos eius arefaciet flamma et auferetur spiritu oris suiHe shall not depart out of darkness: the flame shall dry up his branches, and he shall be taken away by the breath of his own mouth.
30. He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
15:30. He will not withdraw from the darkness; the flame will burn up his branches, and he will be defeated by the breath of his own mouth.
15:30. He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away:

15:30 Не уйдет от тьмы; отрасли его иссушит пламя и дуновением уст своих увлечет его.
15:30
οὐδὲ ουδε not even; neither
μὴ μη not
ἐκφύγῃ εκφευγω escape
τὸ ο the
σκότος σκοτος dark
τὸν ο the
βλαστὸν βλαστος.1 he; him
μαράναι μαραινω fade
ἄνεμος ανεμος gale
ἐκπέσοι εκπιπτω fall out; fall off
δὲ δε though; while
αὐτοῦ αυτος he; him
τὸ ο the
ἄνθος ανθος flower
15:30
לֹֽא־ lˈō- לֹא not
יָס֨וּר׀ yāsˌûr סור turn aside
מִנִּי־ minnî- מִן from
חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
יֹֽ֭נַקְתֹּו ˈyˈōnaqtô יֹונֶקֶת shoot
תְּיַבֵּ֣שׁ tᵊyabbˈēš יבשׁ be dry
שַׁלְהָ֑בֶת šalhˈāveṯ שַׁלְהֶבֶת flame
וְ֝ ˈw וְ and
יָס֗וּר yāsˈûr סור turn aside
בְּ bᵊ בְּ in
ר֣וּחַ rˈûₐḥ רוּחַ wind
פִּֽיו׃ pˈiʸw פֶּה mouth
15:30. non recedet de tenebris ramos eius arefaciet flamma et auferetur spiritu oris sui
He shall not depart out of darkness: the flame shall dry up his branches, and he shall be taken away by the breath of his own mouth.
15:30. He will not withdraw from the darkness; the flame will burn up his branches, and he will be defeated by the breath of his own mouth.
15:30. He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
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Adam Clarke: Commentary on the Bible - 1831
15:30: He shall not depart out of darkness -
4. He shall be in continual afflictions and distress.
5. The flame shall dry up his branches - his children shall be cut off by sudden judgments.
6. He shall pass away by the breath of his mouth; for by the breath of his mouth doth God slay the wicked.
Albert Barnes: Notes on the Bible - 1834
15:30: He shall not depart out of darkness - He shall not escape from calamity; see . He shall not be able to rise again, but shall be continually poor.
The flame shall dry up his branches - As the fire consumes the green branches of a tree, so shall punishment do to him. This comparison is very forcible, and the idea is, that the man who has been prospered as a tree shall be consumed - as the fire consumes a tree when it passes through the branches. The comparison of a prosperous man with a tree is very common, and very beautiful. Thus, the Psalmist says,
I have seen the wicked in great power,
And spreading himself like a green bay tree. Psa 37:35.
Compare Psa 92:12-13. The aged Skenandoah - a chief of the Oneida tribe of Indians, said," I am an aged hemlock. The winds of an hundred winters have whistled through my branches. I am dead at the top. My branches are falling," etc.
And by the breath of his mouth shall he go away - That is, by the breath of the mouth of God. God is not indeed specified, but it is not unusual to speak of him in this manner. The image here seems to be that of the destruction of a man by a burning wind or by lightning. As a tree is dried up, or is rent by lightning, or is torn up from the roots by a tempest sent by the Deity, so the wicked will be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: depart: Job 15:22, Job 10:21, Job 10:22, Job 18:5, Job 18:6, Job 18:18; Mat 8:12, Mat 22:13; Pe2 2:17; Jde 1:13
the flame: Job 20:26; Isa 30:33; Eze 15:4-7, Eze 20:47, Eze 20:48; Mat 25:41; Mar 9:43-49; Th2 1:8, Th2 1:9
by the breath: Job 4:9; Isa 11:4; Rev 19:15
Job 15:31
John Gill
15:30 He shall not depart out of darkness,.... Out of the darkness of poverty, calamity, and distress he comes into, and, indeed, he despairs of it himself, as in Job 15:22; and in a spiritual sense he departs not out of the darkness of sin, out of the dark state of unregeneracy; nor will he depart out of the blackness and darkness reserved for him hereafter, when he is once come into it:
the flame shall dry up his branches; alluding either to a violent drought and heat, which dries up pastures, herbs, and trees, and the branches of them; or to a wind, as the Septuagint, a burning wind, in the eastern countries, which consumed all green things; or to a flash of lightning, which shatters, strips, and destroys branches of trees: here it may signify the wrath of God, like a flame of fire consuming the wealth and substance, and families, of wicked men; whose children particularly may be compared to branches, and so respect may be had to Job's children, who were suddenly destroyed by a violent wind, which threw down the house in which they were:
and by the breath of his mouth shall he go away; out of the world, a phrase expressive of death; either because of the breath of his own mouth, as some in Jarchi, because of his blasphemies against God and his people, because of his cursing and swearing his mouth is full of, and the many vain, foolish, and idle words which come out of it, and for which he will be condemned; or rather
"by the breath of the mouth of God,''
as the Targum; either according to his purpose and decree, and by his order, and the word that goes out of his mouth; the wicked man shall be obliged to depart out of the world at once, being struck dead by him, as Ananias and Sapphira were; or by his powerful wrath and vengeance, whose breath is as a stream of brimstone, and with which he will slay the wicked of the earth, and particularly will consume the wicked one, antichrist, even with the spirit of his mouth, and with the brightness of his coming, Is 11:4.
John Wesley
15:30 Depart - His misery shall have no end. Flame - God's anger and judgment upon him. Branches - His wealth, and power, and glory, wherewith he was encompassed, as trees are with their branches. His mouth - And this expression intimates, with how much ease God subdueth his enemies: his word, his blast; one act of his will is sufficient. Go - Heb. go back: that is, run away from God faster than he ran upon him, Job 15:26. So it is a continuation of the former metaphor of a conflict between two persons.
Robert Jamieson, A. R. Fausset and David Brown
15:30 depart--that is, escape (Job 15:22-23).
branches--namely, his offspring (Job 1:18-19; Ps 37:35).
dry up--The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
his mouth--that is, God's wrath (Is 11:4).
15:3115:31: Մի՛ հաւատասցէ՝ թէ հանդարտիցէ. սնոտի՛ք պատահեսցեն նմա[9225]։ [9225] Ոմանք. Եթէ հանդարտեսցէ։
31 Թող չհաւատայ, որ հանգիստ է գտնելու. վախճանը փուչ է լինելու:
31 Խաբուելով ունայնութեան թող չվստահի, Վասն զի անոր վարձքը ունայնութիւն պիտի ըլլայ։
Մի՛ հաւատասցէ` թէ հանդարտիցէ. սնոտիք պատահեսցեն նմա:

15:31: Մի՛ հաւատասցէ՝ թէ հանդարտիցէ. սնոտի՛ք պատահեսցեն նմա[9225]։
[9225] Ոմանք. Եթէ հանդարտեսցէ։
31 Թող չհաւատայ, որ հանգիստ է գտնելու. վախճանը փուչ է լինելու:
31 Խաբուելով ունայնութեան թող չվստահի, Վասն զի անոր վարձքը ունայնութիւն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3115:31 Пусть не доверяет суете заблудший, ибо суета будет и воздаянием ему.
15:31 μὴ μη not πιστευέτω πιστευω believe; entrust ὅτι οτι since; that ὑπομενεῖ υπομενω endure; stay behind κενὰ κενος hollow; empty γὰρ γαρ for ἀποβήσεται αποβαινω step off; step away αὐτῷ αυτος he; him
15:31 אַל־ ʔal- אַל not יַאֲמֵ֣ן yaʔᵃmˈēn אמן be firm בַּב *ba בְּ in †† * הַ the שָּׁ֣יושׁו *ššˈāʸw שָׁוְא vanity נִתְעָ֑ה niṯʕˈā תעה err כִּי־ kî- כִּי that שָׁ֝֗וְא ˈšˈāwᵊ שָׁוְא vanity תִּהְיֶ֥ה tihyˌeh היה be תְמוּרָתֹֽו׃ ṯᵊmûrāṯˈô תְּמוּרָה exchange
15:31. non credat frustra errore deceptus quod aliquo pretio redimendus sitHe shall not believe, being vainly deceived by error, that he may be redeemed with any price.
31. Let him not trust in vanity, deceiving himself: for vanity shall be his recompence.
15:31. He will not believe, being vainly deceived by error, that he could be redeemed at any price.
15:31. Let not him that is deceived trust in vanity: for vanity shall be his recompence.
Let not him that is deceived trust in vanity: for vanity shall be his recompence:

15:31 Пусть не доверяет суете заблудший, ибо суета будет и воздаянием ему.
15:31
μὴ μη not
πιστευέτω πιστευω believe; entrust
ὅτι οτι since; that
ὑπομενεῖ υπομενω endure; stay behind
κενὰ κενος hollow; empty
γὰρ γαρ for
ἀποβήσεται αποβαινω step off; step away
αὐτῷ αυτος he; him
15:31
אַל־ ʔal- אַל not
יַאֲמֵ֣ן yaʔᵃmˈēn אמן be firm
בַּב
*ba בְּ in
* הַ the
שָּׁ֣יושׁו
*ššˈāʸw שָׁוְא vanity
נִתְעָ֑ה niṯʕˈā תעה err
כִּי־ kî- כִּי that
שָׁ֝֗וְא ˈšˈāwᵊ שָׁוְא vanity
תִּהְיֶ֥ה tihyˌeh היה be
תְמוּרָתֹֽו׃ ṯᵊmûrāṯˈô תְּמוּרָה exchange
15:31. non credat frustra errore deceptus quod aliquo pretio redimendus sit
He shall not believe, being vainly deceived by error, that he may be redeemed with any price.
15:31. He will not believe, being vainly deceived by error, that he could be redeemed at any price.
15:31. Let not him that is deceived trust in vanity: for vanity shall be his recompence.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. В обреченных на запустение и развалины местностях и домах (29: ст. ) нельзя прочно обосноваться: надежда на это тщетна, суетна. Думающего и поступающего иначе ("заблуждающегося") ждет гибель.
Adam Clarke: Commentary on the Bible - 1831
15:31: Let not him that is deceived -
7. He has many vain imaginations of obtaining wealth, power, pleasure, and happiness; but he is deceived; and he finds that he has trusted בשוא bashshav, in a lie; and this lie is his recompense.
Albert Barnes: Notes on the Bible - 1834
15:31: Let not him that is deceived trust in vanity - The sense is, "Let him not trust in vanity. He will be deceived. Vanity will be his recompense." The idea is, that a man should not confide in that which will furnish no support. He should not rely on his wealth and rank; his houses and lands; his servants, his armies, or his power, if he is wicked, for all this is vain. He needs some better reliance, and that can be found only in a righteous life. The word vanity here means that which is unsubstantial; which cannot uphold or sustain; which will certainly give way.
For vanity will be his recompense - He will find only vanity. He will be stripped of all his honors and possessions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: not him: Job 12:16; Isa 44:20; Gal 6:3, Gal 6:7; Eph 5:6
trust: Psa 62:10; Isa 59:4; Jon 2:8
for vanity: Job 4:8; Pro 22:8; Isa 17:10, Isa 17:11; Hos 8:7; Gal 6:8
Job 15:32
Carl Friedrich Keil and Franz Delitzsch
15:31
31 Let him not trust in evil-he is deceived,
For evil shall be his possession.
32 His day is not yet, then it is accomplished,
And his palm-branch loseth its freshness.
33 He teareth off as a vine his young grapes,
And He casteth down as an olive-tree his flower.
34 The company of the hypocrite is rigid,
And fire consumeth the tents of bribery.
35 They conceive sorrow and bring forth iniquity,
And their inward part worketh self-deceit.
אל does not merely introduce a declaration respecting the future (Luther: he will not continue, which moreover must have been expressed by the Niph.), but is admonitory: may he only not trust in vanity (Munach here instead of Dech, according to the rule of transformation, Psalter, ii. 504, 4) - he falls, so far as he does it, into error, or brings himself into error (נתעה, 3 praet., not part., and Niph. like Is 19:14, where it signifies to be thrust backwards and forwards, or to reel about helplessly), - a thought one might expect after the admonition (Olsh. conjectures נתעב, one who is detestable): this trusting in evil is self-delusion, for evil becomes his exchange (תּמוּרה not compensatio, but permutatio, acquisitio). We have translated שׁוא by "evil" (Unheil), by which we have sought elsewhere to render און, in order that we might preserve the same word in both members of the verse. In Job 15:31, שׁוא (in form = שׁוא from שׁוא, in the Chethib שוּ, the Aleph being cast away, like the Arabic sû', wickedness, form the v. cavum hamzatum s-'a = sawu'a) is waste and empty in mind, in Job 15:31 (comp. Hos 12:12) waste and empty in fortune; or, to go further from the primary root, in the former case apparent goodness, in the latter apparent prosperity - delusion, and being undeceived "evil" in the sense of wickedness, and of calamity. תּמּלא, which follows, refers to the exchange, or neutrally to the evil that is exchanged: the one or the other fulfils itself, i.e., either: is realized (passive of מלּא, 3Kings 8:15), or: becomes complete, which means the measure of the punishment of his immorality becomes full, before his natural day, i.e., the day of death, is come (comp. for expression, Job 22:16; Eccles 7:17). The translation: then it is over with him (Ges., Schlottm., and others), is contrary to the usage of the language; and that given by the Jewish expositors, תּמּלא = תּמּלל (abscinditur or conteritur), is a needlessly bold suggestion. - Job 15:32. It is to be observed that רעננה is Milel, and consequently 3 praet., not as in Song 1:16 Milra, and consequently adj. כּפּה is not the branches generally (Luzzatto, with Raschi: branchage), but, as the proverbial expression for the high and low, Is 9:13; Is 19:15 (vid., Dietrich, Abhandlung zur hebr. Gramm. S. 209), shows, the palm-branch bent downwards (comp. Targ. Esther 1:5, where כּפּין signifies seats and walks covered with foliage). "His palm-branch does not become green, or does not remain green" (which Symm. well renders: οὐκ εὐθαλήσει), means that as he himself, the palm-trunk, so also his family, withers away. In Job 15:33 it is represented as בּסר (= בּסר), wild grapes, or even unripe grapes of a vine, and as נצּה, flowers of an olive.
(Note: In order to appreciate the point of the comparison, it is needful to know that the Syrian olive-tree bears fruit plentifully the first, third, and fifth years, but rests during the second, fourth, and sixth. It blossoms in these years also, but the blossoms fall off almost entirely without any berries being formed. The harvest of the olive is therefore in such years very scanty. With respect to the vine, every year an enormous quantity of grapes are used up before they are ripe. When the berries are only about the size of a pea, the acid from them is used in housekeeping, to prepare almost every kind of food. The people are exceedingly fond of things sour, a taste which is caused by the heat of the climate. During the months of June, July, and August, above six hundred horses and asses laden with unripe grapes come daily to the market in Damascus alone, and during this season no one uses vinegar; hence the word בסרא signifies in Syriac the acid (vinegar) κατ ̓ ἐξοχήν. In Arabic the unripe grapes are exclusively called hhossrum (Arab. htsrm), or, with a dialectic distinction, hissrim. - Wetzst.)
In Job 15:32 the godless man himself might be the subject: he casts down, like an olive-tree, his flowers, but in Job 15:32 this is inadmissible; if we interpret: "he shakes off (Targ. יתּר, excutiet), like a vine-stock, his young grapes," this (apart from the far-fetched meaning in יחמס) is a figure that is untrue to nature, since the grapes sit firmer the more unripe they are; and if one takes the first meaning of חמס, "he acts unjustly, as a vine, to his omphax" (e.g., Hupf.), whether it means that he does not let it ripen, or that he does not share with it any of the sweet sap, one has not only an indistinct figure, but also (since what God ordains for the godless is described as in operation) an awkward comparison. The subject of both verbs is therefore other than the vine and olive themselves. But why only an impersonal "one"? In Job 15:30 רוח פיו was referred to God, who is not expressly mentioned. God is also the subject here, and יחמס, which signifies to act with violence to one's self, is modified here to the sense of tearing away, as Lam 2:6 (which Aben-Ezra has compared), of tearing out; כגפן, כזית, prop. as a vine-stock, as an olive-tree, is equivalent to even as such an one.
Job 15:34 declares the lot of the family of the ungodly, which has been thus figuratively described, without figure: the congregation (i.e., here: family-circle) of the ungodly (חנף according to its etymon inclinans, propensus ad malum, vid., on Job 13:16) is (as it is expressed from the standpoint of the judgment that is executed) גּלמוּד, a hard, lifeless, stony mass (in the substantival sense of the Arabic galmûd instead of the adject. גלמודה, Is 49:21), i.e., stark dead (lxx θάνατος; Aq., Symm., Theod., ἄκαρπος), and fire has devoured the tents of bribery (after Ralbag: those built by bribery; or even after the lxx: οἴκους δωροδεκτῶν). The ejaculatory conclusion, Job 15:35, gives the briefest expression to that which has been already described. The figurative language, Job 15:35, is like Ps 7:15; Is 59:4 (comp. supra, p. 257); in the latter passage similar vividly descriptive infinitives are found (Ges. 131, 4, b). They hatch the burdens or sorrow of others, and what comes from it is evil for themselves. What therefore their בּטן, i.e., their inward part, with the intermingled feelings, thoughts, and strugglings (Olympiodorus: κοιλίαν ὅλον τὸ ἐντὸς χωρίον φησὶ καὶ αὐτὴν τῆν ψυχήν), prepares or accomplishes (יכין similar to Job 27:17; Job 38:41), that on which it works, is מרמה, deceit, with which they deceive others, and before all, themselves (New Test. ἀπάτη).
With the speech of Eliphaz, the eldest among the friends, who gives a tone to their speeches, the controversy enters upon a second stage. In his last speech Job has turned from the friends and called upon them to be silent; he turned to God, and therein a sure confidence, but at the same time a challenging tone of irreverent defiance, is manifested. God does not enter into the controversy which Job desires; and the consequence is, that that flickering confidence is again extinguished, and the tone of defiance is changed into despair and complaint. Instead of listening to the voice of God, Job is obliged to content himself again with that of the friends, for they believe the continuance of the contest to be just as binding upon them as upon Job. They cannot consider themselves overcome, for their dogma has grown up in such inseparable connection with their idea of God, and therefore is so much raised above human contradiction, that nothing but a divine fact can break through it. And they are too closely connected with Job by their friendship to leave him to himself as a heretic; they regard Job as one who is self-deluded, and have really the good intention of converting their friend.
Eliphaz' speech, however, also shows that they become still more and more incapable of producing a salutary impression on Job. For, on the one hand, in this second stage of the controversy also they turn about everywhere only in the circle of their old syllogism: suffering is the punishment of sin, Job suffers, therefore he is a sinner who has to make atonement for his sin; on the other hand, instead of being disconcerted by an unconditioned acceptation of this maxim, they are strengthened in it. For while at the beginning the conclusio was urged upon them only by premises raised above any proof, so that they take for granted sins of Job which were not otherwise known to them; now, as they think, Job has himself furnished them with proof that he is a sinner who has merited such severe suffering. For whoever can speak so thoughtlessly and passionately, so vexatiously and irreverently, as Job has done, is, in their opinion, his own accuser and judge. It remains unperceived by them that Job's mind has lost its balance by reason of the fierceness of his temptation, and that in it nature and grace have fallen into a wild, confused conflict. In those speeches they see the true state of Job's spirit revealed. What, before his affliction, was the determining principle of his inner life, seems to them now to be brought to light in the words of the sufferer. Job is a godless one; and if he does affirm his innocence so solemnly and strongly, and challenges the decision of God, this assurance is only hypocritical, and put on against his better knowledge and conscience, in order to disconcert his accusers, and to evade their admonitions to repentance. It is לשׁון ערומים, a mere stratagem, like that of one who is guilty, who thinks he can overthrow the accusations brought against him by assuming the bold bearing of the accuser. Seb. Schmid counts up quinque vitia, with which Eliphaz in the introduction to his speech (Job 15:1-13) reproaches Job: vexatious impious words, a crafty perversion of the matter, blind assumption of wisdom, contempt of the divine word, and defiance against God. Of these reproaches the first and last are well-grounded; Job does really sin in his language and attitude towards God. With respect to the reproach of assumed wisdom, Eliphaz pays Job in the same coin; and when he reproaches Job with despising the divine consolations and gentle admonitions they have addressed to him, we must not blame the friends, since their intention is good. If, however, Eliphaz reproaches Job with calculating craftiness, and thus regards his affirmation of his innocence as a mere artifice, the charge cannot be more unjust, and must certainly produce the extremest alienation between them. It is indeed hard that Eliphaz regards the testimony of Job's conscience as self-delusion; he goes still further, and pronounces it a fine-spun lie, and denies not only its objective but also its subjective truth. Thus the breach between Job and the friends widens, the entanglement of the controversy becomes more complicated, and the poet allows the solution of the enigma to ripen, by its becoming increasingly enigmatical and entangled.
In this second round of the friends' speeches we meet with no new thoughts whatever; only "in the second circle of the dispute everything is more fiery than in the first" (Oetinger): the only new thing is the harsher and more decided tone of their maintenance of the doctrine of punishment, with which they confront Job. They cannot go beyond the narrow limits of their dogma of retribution, and confine themselves now to even the half of that narrowness; for since Job contemns the consolations of God with which they have hitherto closed their speeches, they now exclusively bring forward the terrible and gloomy phase of their dogma in opposition to him. After Eliphaz has again given prominence to the universal sinfulness of mankind, which Job does not at all deny, he sketches from his own experience and the tradition of his ancestors, which demands respect by reason of their freedom from all foreign influence, with brilliant lines, a picture of the evil-doer, who, being tortured by the horrors of an evil conscience, is overwhelmed by the wrath of God in the midst of his prosperity; and his possessions, children, and whole household are involved in his ruin. The picture is so drawn, that in it, as in a mirror, Job shall behold himself and his fate, both what he has already endured and what yet awaits him. מרמה is the final word of the admonitory conclusion of his speech: Job is to know that that which satisfies his inward nature is a fearful lie.
But what Job affirms of himself as the righteous one, is not מרמה. He knows that he is טמא מטמא (Job 14:4), but he also knows that he is as צדיק תמים (Job 12:4). He is conscious of the righteousness of his endeavour, which rests on the groundwork of a mind turned to the God of salvation, therefore a believing mind, - a righteousness which is also accepted of God. The friends know nothing whatever of this righteousness which is available before God. Fateor quidem, says Calvin in his Institutiones, iii. 12, in libro Iob mentionem fieri justitiae, quae excelsior est observatione legis; et hanc distinctionem tenere operae pretium est, quia etiamsi quis legi satisfaceret, ne sic quidem staret ad examen illius justitiae, quae sensus omnes exsuperat. Mercier rightly observes: Eliphas perstringit hominis naturam, quae tamen per fidem pura redditur. In man Eliphaz sees only the life of nature and not the life of grace, which, because it is the word of God, makes man irreproachable before God. He sees in Job only the rough shell, and not the kernel; only the hard shell, and not the pearl. We know, however, from the prologue, that Jehovah acknowledged Job as His servant when he decreed suffering for him; and this sufferer, whom the friends regard as one smitten of God, is and remains, as this truly evangelical book will show to us, the servant of Jehovah.
Geneva 1599
15:31 Let not him that is (t) deceived trust in vanity: for vanity shall be his recompence.
(t) He stands in his own conceit, that he will give no place to good counsel, therefore his own pride will bring him to destruction.
John Gill
15:31 Let not him that is deceived trust in vanity,.... Every wicked man is deceived, either by Satan, who deceives the whole world, deceived our first parents, and deceives all their posterity, not only profane sinners, but many professors of religion also; or by their own hearts, which are deceitful and desperately wicked; or through the deceitfulness of sin, which promises profit, pleasure, and liberty, and issues in ruin, pain, and bondage; and through the deceitfulness of riches, which promise that satisfaction they do not give: and such as are deceived in this manner are prone to trust in vanity; in men, who in every state, high or low, are altogether vanity; and in creature enjoyments, in outward riches and wealth, which are all vanity and vexation of spirit; and in their own hearts, and the vanity of their minds, which to do is extreme folly; and in their righteousness and external privileges, which will be of no service to them, as to their acceptance with God, and eternal happiness; and therefore trust in whatsoever is vain and empty, and affords no solid satisfaction, real pleasure, and advantage, is here dehorted from; unless the words will be allowed to be justly rendered, as I think they may, "trust not in him that is deceived by vanity" (e); by any of the above vain things, since he must himself be a vain man, and therefore not to be confided in; to which sense the Targum inclines;
"he will not (or should not) believe in a son of man (or in a man), who errs through falsehood;''
the reason dissuading from it follows:
for vanity shall be his recompence; all that a man gets by trusting in vanity, or by trusting in a man deceived, is nothing but emptiness and vanity; he gets nothing solid and substantial, that will be of any advantage to him here or hereafter; and yet this he will not easily believe; and so Beza reads the words, "he that is deceived by vanity will not believe that vanity shall be his recompence".
(e) "per vanitatem deceptus", Beza; so Tigurine version.
John Wesley
15:31 Vanity - In the vain and deceitful things of this world, he subjoins a general caution to all men to take heed of running into the same error and mischief. Vanity - Disappointment and dissatisfaction, and the loss of all his imaginary felicity. Recompence - Heb. his exchange; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity.
Robert Jamieson, A. R. Fausset and David Brown
15:31 Rather, "let him not trust in vanity or he will be deceived," &c.
vanity--that which is unsubstantial. Sin is its own punishment (Prov 1:31; Jer 2:19).
15:3215:32: Կտրօն նորա տարաժա՛մ հարցի, եւ շառաւիղ նորա մի՛ բղխեսցէ։
32 Վաղաժամ են կտրուելու ճիւղերը նրա, շիւերն էլ չեն ծաղկելու:
32 Օրերը չլմնցած պիտի կտրուի Ու ճիւղերը նորէն պիտի չկանանչանան։
Կտրօն նորա տարաժամ հարցի, եւ շառաւիղ նորա մի՛ բղխեսցէ:

15:32: Կտրօն նորա տարաժա՛մ հարցի, եւ շառաւիղ նորա մի՛ բղխեսցէ։
32 Վաղաժամ են կտրուելու ճիւղերը նրա, շիւերն էլ չեն ծաղկելու:
32 Օրերը չլմնցած պիտի կտրուի Ու ճիւղերը նորէն պիտի չկանանչանան։
zohrab-1805▾ eastern-1994▾ western am▾
15:3215:32 Не в свой день он скончается, и ветви его не будут зеленеть.
15:32 ἡ ο the τομὴ τομη he; him πρὸ προ before; ahead of ὥρας ωρα hour φθαρήσεται φθειρω corrupt καὶ και and; even ὁ ο the ῥάδαμνος ραδαμνος he; him οὐ ου not μὴ μη not πυκάσῃ πυκαζω make close; cover
15:32 בְּֽ bᵊˈ בְּ in לֹא־ lō- לֹא not יֹ֭ומֹו ˈyômô יֹום day תִּמָּלֵ֑א timmālˈē מלא be full וְ֝ ˈw וְ and כִפָּתֹ֗ו ḵippāṯˈô כִּפָּה shoot לֹ֣א lˈō לֹא not רַעֲנָֽנָה׃ raʕᵃnˈānā רען be luxuriant
15:32. antequam dies eius impleantur peribit et manus eius arescetBefore his days be full he shall perish: and his hands shall wither away.
32. It shall be accomplished before his time, and his branch shall not be green.
15:32. Before his time is completed, he will pass into ruin and his hands will wither away.
15:32. It shall be accomplished before his time, and his branch shall not be green.
It shall be accomplished before his time, and his branch shall not be green:

15:32 Не в свой день он скончается, и ветви его не будут зеленеть.
15:32
ο the
τομὴ τομη he; him
πρὸ προ before; ahead of
ὥρας ωρα hour
φθαρήσεται φθειρω corrupt
καὶ και and; even
ο the
ῥάδαμνος ραδαμνος he; him
οὐ ου not
μὴ μη not
πυκάσῃ πυκαζω make close; cover
15:32
בְּֽ bᵊˈ בְּ in
לֹא־ lō- לֹא not
יֹ֭ומֹו ˈyômô יֹום day
תִּמָּלֵ֑א timmālˈē מלא be full
וְ֝ ˈw וְ and
כִפָּתֹ֗ו ḵippāṯˈô כִּפָּה shoot
לֹ֣א lˈō לֹא not
רַעֲנָֽנָה׃ raʕᵃnˈānā רען be luxuriant
15:32. antequam dies eius impleantur peribit et manus eius arescet
Before his days be full he shall perish: and his hands shall wither away.
15:32. Before his time is completed, he will pass into ruin and his hands will wither away.
15:32. It shall be accomplished before his time, and his branch shall not be green.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-34. Утучневший, презревший божественное определение грешник наказывается не только уничтожением имущества, но и преждевременною смертью (ст. 32; ср. Пс LIV:24; LXXII:7, 19; LXXVII:31, 33) и таковою же гибелью своих детей (ст. 33).
Adam Clarke: Commentary on the Bible - 1831
15:32: It shall be accomplished before his time - I believe the Vulgate gives the true sense: Antequam dies ejus impleantur, peribit; "He shall perish before his time; before his days are completed."
8. He shall be removed by a violent death, and not live out half his days.
9. And his branch shall not be green - there shall be no scion from his roots; all his posterity shall fail.
Albert Barnes: Notes on the Bible - 1834
15:32: It shall be accomplished before his time - Margin, "cut off." The image here is that of a tree, which had been suggested in . Here it is followed up by various illustrations drawn from the flower, the fruit, etc., all of which are designed to denote the same thing - that a wicked man will not be permanently prosperous; he will not live and flourish as he would if he were righteous. He will be like a tree that is cut down before its proper time, or that casts its flowers and fruits and brings nothing to perfection. The phrase here literally is, "It shall not be filled up in its time;" that is, a wicked man will be cut off before he has filled up the measure of his days, like a tree that decays and falls before its proper time. A similar idea occurs in Psa 55:23. "Bloody and deceitful men shall not live out half their days." As a general fact this is all true, and the observation of the ancient Idumeans was correct. The temperate live longer than the intemperate; the chaste longer than the licentious; he that controls and governs his passions longer than he who gives the reins to them; and he who leads a life of honesty and virtue longer than he who lives for crime. Pure religion makes a man temperate, sober, chaste, calm, dispassionate, and equable in his temper; saves from broils, contentions, and strifes; subdues the angry passions, and thus tends to lengthen out life.
His branch shall not be green - It shall be dried up and withered away - retaining the image of a tree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: accomplished: or, cut off, Job 22:16; Psa 55:23; Ecc 7:17
and his branch: Job 8:16-19, Job 14:7-9, Job 18:16, Job 18:17; Psa 52:5-8; Isa 27:11; Eze 17:8-10; Hos 9:16, Hos 14:5-7; Joh 15:6
Job 15:33
John Gill
15:32 It shall be accomplished before his time, Either the recompence or reward of his trusting vanity, in vain persons or things, the punishment of such a trust, the sorrows and troubles following upon it; these shall come upon the wicked man "before his day" (f), as it may be rendered; before the day of his death, even before his old age; before the evil days come in a course of nature, and those years in which he has no pleasure: or his life, and the days of his life, "shall be filled up" (g); or be at an end before his time; not before the time fixed in the decree and purpose of God, Job 14:5; but before his own time, that he and his friends thought he might have lived, and as his healthful constitution promised; or before the then common term of human life; and so the phrase is expressive or an immature death:
and his branch shall not be green; but dried up and wither away; his wealth and riches, his children and family, be utterly extinct; instead of being like a branch, green and flourishing, shall be like a dry stick, useless and unprofitable, only fit for burning; see Job 15:30.
(f) "ante diem suam", Vatablus, Junius & Tremellius, Piscator. (g) "complebitur", Montanus; "implebitur", Schultens.
John Wesley
15:32 Accomplished - That vanity should be his recompence. Before - When by the course of nature, and common providence he might have continued much longer.
Robert Jamieson, A. R. Fausset and David Brown
15:32 Literally, "it (the tree to which he is compared, Job 15:30, or else his life) shall not be filled up in its time"; that is, "he shall be ended before his time."
shall not be green--image from a withered tree; the childless extinction of the wicked.
15:3315:33: Իբրեւ զխակակութն տարաժա՛մ կթեսցի. թօթափեսցի իբրեւ զծաղիկ ձիթենւոյ։
33 Խակ պտուղի պէս վաղաժամ է քաղուելու. ձիթենու ծաղկի պէս ցած է թափուելու,
33 Որթատունկի պէս իր ազոխը պիտի թափէ Ու ձիթենիի պէս իր ծաղիկները պիտի թօթափէ։
Իբրեւ զխակակութն տարաժամ կթեսցի, թօթափեսցի իբրեւ զծաղիկ ձիթենւոյ:

15:33: Իբրեւ զխակակութն տարաժա՛մ կթեսցի. թօթափեսցի իբրեւ զծաղիկ ձիթենւոյ։
33 Խակ պտուղի պէս վաղաժամ է քաղուելու. ձիթենու ծաղկի պէս ցած է թափուելու,
33 Որթատունկի պէս իր ազոխը պիտի թափէ Ու ձիթենիի պէս իր ծաղիկները պիտի թօթափէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3315:33 Сбросит он, как виноградная лоза, недозрелую ягоду свою и, как маслина, стряхнет цвет свой.
15:33 τρυγηθείη τρυγαω pick δὲ δε though; while ὥσπερ ωσπερ just as ὄμφαξ ομφαξ before; ahead of ὥρας ωρα hour ἐκπέσοι εκπιπτω fall out; fall off δὲ δε though; while ὡς ως.1 as; how ἄνθος ανθος flower ἐλαίας ελαια olive tree; olive
15:33 יַחְמֹ֣ס yaḥmˈōs חמס treat violently כַּ ka כְּ as † הַ the גֶּ֣פֶן ggˈefen גֶּפֶן vine בִּסְרֹ֑ו bisrˈô בֹּסֶר grape וְ wᵊ וְ and יַשְׁלֵ֥ךְ yašlˌēḵ שׁלך throw כַּ֝ ˈka כְּ as † הַ the זַּ֗יִת zzˈayiṯ זַיִת olive נִצָּתֹֽו׃ niṣṣāṯˈô נִצָּה blossom
15:33. laedetur quasi vinea in primo flore botrus eius et quasi oliva proiciens florem suumHe shall be blasted as a vine when its grapes are in the first flower, and as an olive tree that casteth its flower.
33. He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.
15:33. He will be wounded like a grapevine, when its cluster is in first flower, and like an olive tree that casts off its flower.
15:33. He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.
He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive:

15:33 Сбросит он, как виноградная лоза, недозрелую ягоду свою и, как маслина, стряхнет цвет свой.
15:33
τρυγηθείη τρυγαω pick
δὲ δε though; while
ὥσπερ ωσπερ just as
ὄμφαξ ομφαξ before; ahead of
ὥρας ωρα hour
ἐκπέσοι εκπιπτω fall out; fall off
δὲ δε though; while
ὡς ως.1 as; how
ἄνθος ανθος flower
ἐλαίας ελαια olive tree; olive
15:33
יַחְמֹ֣ס yaḥmˈōs חמס treat violently
כַּ ka כְּ as
הַ the
גֶּ֣פֶן ggˈefen גֶּפֶן vine
בִּסְרֹ֑ו bisrˈô בֹּסֶר grape
וְ wᵊ וְ and
יַשְׁלֵ֥ךְ yašlˌēḵ שׁלך throw
כַּ֝ ˈka כְּ as
הַ the
זַּ֗יִת zzˈayiṯ זַיִת olive
נִצָּתֹֽו׃ niṣṣāṯˈô נִצָּה blossom
15:33. laedetur quasi vinea in primo flore botrus eius et quasi oliva proiciens florem suum
He shall be blasted as a vine when its grapes are in the first flower, and as an olive tree that casteth its flower.
15:33. He will be wounded like a grapevine, when its cluster is in first flower, and like an olive tree that casts off its flower.
15:33. He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.
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Adam Clarke: Commentary on the Bible - 1831
15:33: He shall shake off his unripe grape -
10. Whatever children he may have, they shall never survive him, nor come to mature age. They shall be like wind-fall grapes and blasted olive blossoms. As the vine and olive, which are among the most useful trees, affording wine and oil, so necessary for the worship of God and the comfort of man, are mentioned here, they may be intended to refer to the hopeful progeny of the oppressor; but who fell, like the untimely grape or the blasted olive flower, without having the opportunity of realizing the public expectation.
Albert Barnes: Notes on the Bible - 1834
15:33: He shall shake off his unripe grape as the vine - The idea here is, that the wicked man shall be like a vine that casts off its grapes while they are yet sour and green, and brings none to perfection; compare the notes at Isa 18:5. Scott renders this,
"As when the vine her half-grown berries showers,
Or poisoned olive her unfolding flowers."
It would seem from this passage that the vine might be so blasted by a hot wind or other cause, as to cast its unripe grapes to the earth. The employment of a figure of this kind to illustrate an idea supposes that such a case was familiar to those who were addressed. It is well known that in the East the grape and the olive might be blasted while in blossom, or when the fruit was setting, as all fruit may be. The injury is usually done in the flower, or when the fruit is just forming. Yet our observations of the effects of the burning winds that pass over the deserts on fruit that is half formed, in blasting it and causing it to fall, are too limited to allow us to come to any definite conclusion in regard to such effects in general. Anyone, however, can see the beauty of this image. The plans and purposes of wicked people are immature. Nothing is carried to perfection. They are cut off, their plans are blasted, and all the results of their living are like the sour, hard, crabbed, and useless fruit that falls from the tree before it is ripe. The results of the life of the righteous, on the other hand, are like a tree loaded with ripe and mellow fruit - their plans are brought to maturity, and resemble the rich and heavy clusters of grapes, or the abundant fruits of the olive when ripe.
And shall cast off his flower as the olive - The olive is a well-known tree that abounds in the East. The fruit is chiefly valuable for the oil which it produces; compare the notes at Rom 11:17. The olive is liable to be blasted while the fruit is setting, or while the tree is in blossom. In Greece, a northeast wind often proves destructive to the olive, and the same may be true of other places. Dr. Chandler speaking of Greece, says, "The olive groves are now, as anciently, a principal source of the riches of Athens. The crops had failed five years successively when we arrived; the cause assigned was a northerly wind, called Greco-tramontane, which destroyed the flower. The fruit is set in about a fortnight, when the apprehension from this unpropitious quarter ceases. The bloom in the following year was unhurt, and we had the pleasure of leaving the Athenians happy in the prospect of a plentiful harvest." A wicked man is here elegantly compared with such a tree that casts its flowers and produces no fruit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:33: shake off: Isa 33:9; Rev 6:13
and: Deu 28:39, Deu 28:40
Job 15:34
Geneva 1599
15:33 He shall shake off his unripe (u) grape as the vine, and shall cast off his flower as the olive.
(u) As one who gathers grapes before they are ripe.
John Gill
15:33 He shall shake off his unripe grape as the vine,.... Either the wicked man himself shall shake off or lose his substance; or God shall shake off from him all that was dear and valuable to him; or he shall be shaken by one providence or another, just as a vine is shaken by a violent wind and tempest, and its unripe grapes are battered off by an hailstorm, or plucked off by the hand, or drop off through rottenness; so it is signified by this metaphor, that a wicked man should be stripped of his wealth and riches in a sudden manner; or his children should be snatched from him in their youth, before they were well grown up to maturity, and so like the unripe grape; perhaps respect is had to Job's case, both with regard to his substance and his family:
and shall cast off his flower, as the olive: which tree, when shaken in a violent manner, drops its flower, and so brings forth no fruit; it is observed by naturalists (h), that these two trees, the vine and the olive, flourish much about the same time, and suffer much by storms and tempests, which destroy their fruits, and especially when rain falls in the time of their flowering; the some thing is intended in this clause as in the former.
(h) Plin. Nat. Hist. l. 16. c. 25. l. 17. c. 2. 24.
Robert Jamieson, A. R. Fausset and David Brown
15:33 Images of incompleteness. The loss of the unripe grapes is poetically made the vine tree's own act, in order to express more pointedly that the sinner's ruin is the fruit of his own conduct (Is 3:11; Jer 6:19).
15:3415:34: Զի վկայութիւն ամպարշտաց մա՛հ է. հո՛ւր այրեսցէ զտունս կաշառառուաց[9226]։ [9226] Ոմանք. Ամպարշտի մահ է։
34 քանզի մահն է ամբարշտի վկան. հուրն է այրելու կաշառակերների տները:
34 Վասն զի կեղծաւորներուն ժողովը ամայի պիտի ըլլայ Ու կրակը պիտի այրէ կաշառք առնողներուն վրանները։
[166]Զի վկայութիւն ամպարշտաց մահ է``. հուր այրեսցէ զտունս կաշառառուաց:

15:34: Զի վկայութիւն ամպարշտաց մա՛հ է. հո՛ւր այրեսցէ զտունս կաշառառուաց[9226]։
[9226] Ոմանք. Ամպարշտի մահ է։
34 քանզի մահն է ամբարշտի վկան. հուրն է այրելու կաշառակերների տները:
34 Վասն զի կեղծաւորներուն ժողովը ամայի պիտի ըլլայ Ու կրակը պիտի այրէ կաշառք առնողներուն վրանները։
zohrab-1805▾ eastern-1994▾ western am▾
15:3415:34 Так опустеет дом нечестивого, и огонь пожрет шатры мздоимства.
15:34 μαρτύριον μαρτυριον evidence; testimony γὰρ γαρ for ἀσεβοῦς ασεβης irreverent θάνατος θανατος death πῦρ πυρ fire δὲ δε though; while καύσει καιω burn οἴκους οικος home; household δωροδεκτῶν δωροδεκτης one who takes bribes
15:34 כִּֽי־ kˈî- כִּי that עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering חָנֵ֣ף ḥānˈēf חָנֵף alienated גַּלְמ֑וּד galmˈûḏ גַּלְמוּד barren וְ֝ ˈw וְ and אֵ֗שׁ ʔˈēš אֵשׁ fire אָכְלָ֥ה ʔāḵᵊlˌā אכל eat אָֽהֳלֵי־ ʔˈohᵒlê- אֹהֶל tent שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
15:34. congregatio enim hypocritae sterilis et ignis devorabit tabernacula eorum qui munera libenter accipiuntFor the congregation of the hypocrite is barren, and fire shall devour their tabernacles, who love to take bribes.
34. For the company of the godless shall be barren, and fire shall consume the tents of bribery.
15:34. For the congregation of the hypocrites is fruitless, and fire will devour the tabernacles of those who love to accept money.
15:34. For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of bribery.
For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of bribery:

15:34 Так опустеет дом нечестивого, и огонь пожрет шатры мздоимства.
15:34
μαρτύριον μαρτυριον evidence; testimony
γὰρ γαρ for
ἀσεβοῦς ασεβης irreverent
θάνατος θανατος death
πῦρ πυρ fire
δὲ δε though; while
καύσει καιω burn
οἴκους οικος home; household
δωροδεκτῶν δωροδεκτης one who takes bribes
15:34
כִּֽי־ kˈî- כִּי that
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
חָנֵ֣ף ḥānˈēf חָנֵף alienated
גַּלְמ֑וּד galmˈûḏ גַּלְמוּד barren
וְ֝ ˈw וְ and
אֵ֗שׁ ʔˈēš אֵשׁ fire
אָכְלָ֥ה ʔāḵᵊlˌā אכל eat
אָֽהֳלֵי־ ʔˈohᵒlê- אֹהֶל tent
שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
15:34. congregatio enim hypocritae sterilis et ignis devorabit tabernacula eorum qui munera libenter accipiunt
For the congregation of the hypocrite is barren, and fire shall devour their tabernacles, who love to take bribes.
15:34. For the congregation of the hypocrites is fruitless, and fire will devour the tabernacles of those who love to accept money.
15:34. For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of bribery.
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Adam Clarke: Commentary on the Bible - 1831
15:34: The congregation of hypocrites -
11. Job is here classed with hypocrites, or rather the impious of all kinds. The congregation, or עדת adath, society, of such, shall be desolate, or a barren rock, גלמוד galmud. See this Arabic word explained in the note on(note).
Fire shall consume the tabernacles of bribery -
12. Another insinuation against Job, that he had perverted justice and judgment, and had taken bribes.
Albert Barnes: Notes on the Bible - 1834
15:34: For the congregation of hypocrites - The word rendered "congregation" here (עדה ‛ ê dâ h) means properly an appointed meeting; a meeting convened by appointment or at stated times (from ידה yâ dâ h), and hence, an assembly of any kind. It is commonly applied to an assembly for public worship; but it may refer to a more private company - a family, or circle of friends, dependents, etc. It refers here, I suppose, to such a community that a man can get around him in his own dwelling - his family, servants, dependents, etc. The word rendered "hypocrites" (חנף châ nê ph) is in the singular number, and should be so rendered here. It does not mean that a worshipping assembly composed of hypocrites would be desolate - which may be true - but that the community which a man who is a hypocrite can gather around him shall be swept away. His children, his dependents, and his retinue of servants, shall be taken away from him, and he shall be left to solitude. Probably there was an allusion here to Job, who had been stripped in this manner; or at any rate the remark was one, if it were a quotation from the ancient sayings of the Arabians, which Job could not but regard as applied to himself.
And fire shall consume - This has all the appearance of being a proverb. The meaning is, that they who received a bribe would be certainly punished.
The tabernacles of bribery - The tents or dwellings of those who receive bribes, and who therefore are easily corrupted, and have no solid principles. There is probably an allusion here to Job; and no doubt Eliphaz meant to apply this severe remark to him. Job was a Sheik, an Emir, a head of a tribe, and, therefore, a magistrate; see , seq. Yet a part of his possessions and servants had been cut off by fire from heaven ; and Eliphaz means probably to imply that it had been because he had been guilty of receiving a bribe. This ancient proverb declared that the dwellings of the man who could be bribed would be consumed by fire; and now he presumes that the fact that Job had been visited by the fire of heaven was full proof that he had been guilty in this manner. It was about on principles such as these that the reasoning of the friends of Job was conducted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:34: the congregation: Job 8:13, Job 20:1, Job 27:8, Job 36:13; Isa 33:14, Isa 33:15; Mat 24:51
the tabernacles: Job 11:14, Job 12:6, Job 22:5-9, Job 29:12-17; Sa1 8:3, Sa1 12:3; Mic 7:2; Amo 5:11, Amo 5:12
Job 15:35
Geneva 1599
15:34 For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of (x) bribery.
(x) Who were built or maintained by bribery.
John Gill
15:34 For the congregation of hypocrites shall be desolate,.... Hypocrites are such who seem to and would be thought to be, what they are not; they are outwardly righteous before men, but inwardly very wicked; have a form of godliness, but are destitute the power of it, Ti2 3:5; pretend to much religion, and to be worshippers of God, when it is only in outward appearances, and not in reality and sincerity: and such as these have been in the congregations of the righteous, in all ages; but here Eliphaz speaks of a congregation of them, a society, a family of them; and very probably has his eye upon Job's, and would represent hereby that he, the head of his family, and his children, when living, and his servants and associates, were all hypocrites, and now become desolate, reduced to want and poverty, and in distressed circumstances: or were "solitary" (i) and alone, as the word is rendered in Job 3:7; destitute of friends, and of the comforts of life; and perhaps reference may be had to the future state of such, when they shall aloud be bid to depart from God, have no society with angels and saints, but shall have their portion with those of the same character with them, hypocrites, in the highest degree of torment and misery, Mt 24:51;
and fire shall consume the tabernacles of bribery; either such tents, or houses, as were built with money taken as bribes; see Hab 2:12; or where such who received bribes dwelt; unjust judges, who took a gift that blinds the eyes, to pervert justice. Job is afterwards by Eliphaz represented as if he was an oppressor, a wicked magistrate, and guilty of such like crimes as here pointed at, Job 22:6; and the "fire" said to consume the dwelling places of such may be understood either of material fire, such as came down from heaven, and destroyed Job's sheep, Job 1:16; or figuratively, the wrath of God often compared to fire, which would appear in one way or another, to the utter ruin of such persons, their habitations, and those that dwelt in them.
"solitarium", Montanus; and to the same sense Vatablus, Beza, Tigurine version, Junius & Tremellius, Piscator, Drusius, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
15:34 Rather, The binding together of the hypocrites (wicked) shall be fruitless [UMBREIT].
tabernacles of bribery--namely, dwellings of unjust judges, often reprobated in the Old Testament (Is 1:23). The "fire of God" that consumed Job's possessions (Job 1:16) Eliphaz insinuates may have been on account of Job's bribery as an Arab sheik or emir.
15:3515:35: Յղասցի՛ զցաւս, դիպեսցի՛ն նմա սնոտիք. որովա՛յն նորա կրեսցէ զնենգութիւն[9227]։[9227] Ոսկան. Յորովայն նորա։
35 Իր մէջ ցաւեր է սաղմնաւորելու. վախճանը փուչ է լինելու. նրա արգանդը նենգութիւն է ծնելու»:
35 Անոնք թշուառութիւն կը յղանան, անօրէնութիւն կը ծնանին Ու սրտերնին խաբէութիւն կը պատրաստէ»։
[167]Յղասցի զցաւս, դիպեսցին նմա սնոտիք. որովայն նորա կրեսցէ զնենգութիւն:

15:35: Յղասցի՛ զցաւս, դիպեսցի՛ն նմա սնոտիք. որովա՛յն նորա կրեսցէ զնենգութիւն[9227]։
[9227] Ոսկան. Յորովայն նորա։
35 Իր մէջ ցաւեր է սաղմնաւորելու. վախճանը փուչ է լինելու. նրա արգանդը նենգութիւն է ծնելու»:
35 Անոնք թշուառութիւն կը յղանան, անօրէնութիւն կը ծնանին Ու սրտերնին խաբէութիւն կը պատրաստէ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3515:35 Он зачал зло и родил ложь, и утроба его приготовляет обман.
15:35 ἐν εν in γαστρὶ γαστηρ stomach; pregnant δὲ δε though; while λήμψεται λαμβανω take; get ὀδύνας οδυνη pain ἀποβήσεται αποβαινω step off; step away δὲ δε though; while αὐτῷ αυτος he; him κενά κενος hollow; empty ἡ ο the δὲ δε though; while κοιλία κοιλια insides; womb αὐτοῦ αυτος he; him ὑποίσει υποφερω bear up under δόλον δολος cunning; treachery
15:35 הָרֹ֣ה hārˈō הרה be pregnant עָ֭מָל ˈʕāmāl עָמָל labour וְ wᵊ וְ and יָלֹ֣ד yālˈōḏ ילד bear אָ֑וֶן ʔˈāwen אָוֶן wickedness וּ֝ ˈû וְ and בִטְנָ֗ם viṭnˈām בֶּטֶן belly תָּכִ֥ין tāḵˌîn כון be firm מִרְמָֽה׃ ס mirmˈā . s מִרְמָה deceit
15:35. concepit dolorem et peperit iniquitatem et uterus eius praeparat dolosHe hath conceived sorrow, and hath brought forth iniquity, and his womb prepareth deceits.
35. They conceive mischief, and bring forth iniquity, and their belly prepareth deceit.
15:35. He has conceived sorrow, and he has brought forth iniquity, and his womb prepares deceit.
15:35. They conceive mischief, and bring forth vanity, and their belly prepareth deceit.
They conceive mischief, and bring forth vanity, and their belly prepareth deceit:

15:35 Он зачал зло и родил ложь, и утроба его приготовляет обман.
15:35
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
δὲ δε though; while
λήμψεται λαμβανω take; get
ὀδύνας οδυνη pain
ἀποβήσεται αποβαινω step off; step away
δὲ δε though; while
αὐτῷ αυτος he; him
κενά κενος hollow; empty
ο the
δὲ δε though; while
κοιλία κοιλια insides; womb
αὐτοῦ αυτος he; him
ὑποίσει υποφερω bear up under
δόλον δολος cunning; treachery
15:35
הָרֹ֣ה hārˈō הרה be pregnant
עָ֭מָל ˈʕāmāl עָמָל labour
וְ wᵊ וְ and
יָלֹ֣ד yālˈōḏ ילד bear
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וּ֝ ˈû וְ and
בִטְנָ֗ם viṭnˈām בֶּטֶן belly
תָּכִ֥ין tāḵˌîn כון be firm
מִרְמָֽה׃ ס mirmˈā . s מִרְמָה deceit
15:35. concepit dolorem et peperit iniquitatem et uterus eius praeparat dolos
He hath conceived sorrow, and hath brought forth iniquity, and his womb prepareth deceits.
15:35. He has conceived sorrow, and he has brought forth iniquity, and his womb prepares deceit.
15:35. They conceive mischief, and bring forth vanity, and their belly prepareth deceit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35. Метафорическое резюме предшествующей речи. Грех всегда и неизбежно сопровождается несчастием (IV:8; Пс VII:15-17; Ис LIX:4),
Adam Clarke: Commentary on the Bible - 1831
15:35: They conceive mischief - The figure here is both elegant and impressive. The wicked conceive mischief, from the seed which Satan sows in their hearts; in producing which they travail with many pangs, (for sin is a sore labor), and at last their womb produces fraud or deception. This is an accursed birth, from an iniquitous conception. St. James gives the figure at full length, most beautifully touched in all its parts: When lust hath conceived it bringeth forth sin; and sin, when it is finished, bringeth forth death; Jam 1:15 (note), where see the note. Poor Job! what a fight of affliction had he to contend with! His body wasted and tortured with sore disease; his mind harassed by Satan; and his heart wrung with the unkindness, and false accusations of his friends. No wonder he was greatly agitated, often distracted, and sometimes even thrown off his guard. However, all his enemies were chained; and beyond that chain they could not go. God was his unseen Protector, and did not suffer his faithful servant to be greatly moved.
Albert Barnes: Notes on the Bible - 1834
15:35: They conceive mischief - The meaning of this verse is, that they form and execute plans of evil. It is the characteristic of such men that they form such plans and live to execute them, and they must abide the consequences. All this was evidently meant for Job; and few things could be more trying to a man's patience than to sit and hear those ancient apothegms, designed to describe the wicked, applied so unfeelingly to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:35: conceive: Psa 7:14; Isa 59:4, Isa 59:5; Hos 10:13; Gal 6:7, Gal 6:8; Jam 1:15
vanity: or, iniquity
Geneva 1599
15:35 They (y) conceive mischief, and bring forth vanity, and their belly prepareth deceit.
(y) Therefore all their vain devises will turn to their own destruction.
John Gill
15:35 They conceive mischief,.... That is, such wicked persons as before described; they meditate sin in their minds, and contrive how to commit it, and form schemes within themselves to do mischief to others:
forth vanity; or sin; for lust when it is conceived bringeth forth sin, and that is vanity, an empty thing, and neither yields profit nor pleasure in the issue, but that which is useless and unserviceable, yea, harmful and ruinous; for sin, when it is finished, bringeth forth death, even death eternal, Jas 1:14;
and their belly prepareth deceit; their inward part frames and devises that which is designed to deceive others, and in the end proves deceitful to themselves: the allusion is to a pregnant woman, or rather to one who seems to be so, and whose conception proves abortive, and so deceives and disappoints herself and others; see Ps 7:14.
Robert Jamieson, A. R. Fausset and David Brown
15:35 Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Is 33:11).
prepareth--hatcheth.