Յոբ / Job - 18 |

Text:
< PreviousՅոբ - 18 Job - 18Next >


jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Речь Вилдада во втором разговоре. 1-3. Приступ. 4. Устойчивость законов мздовоздаяния. 5-21. Гибель грешника - его неизбежная участь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter Bildad makes a second assault upon Job. In his first discourse (ch. viii.) he had given him encouragement to hope that all should yet be well with him. But here there is not a word of that; he has grown more peevish, and is so far from being convinced by Job's reasonings that he is but more exasperated. I. He sharply reproves Job as haughty and passionate, and obstinate in his opinion, ver. 1-4. II. He enlarges upon the doctrine he had before maintained, concerning the miser of wicked people and the ruin that attends them, ver. 5-21. In this he seems, all along, to have an eye to Job's complaints of the miserable condition he was in, that he was in the dark, bewildered, ensnared, terrified, and hastening out of the world. "This," says Bildad, "is the condition of a wicked man; and therefore thou art one."
Adam Clarke: Commentary on the Bible - 1831
Bildad, in a speech of passionate invective, accuses Job of impatience and impiety,4; shows the fearful end of the wicked and their posterity; and apparently applies the whole to Job, whom he threatens with the most ruinous end, vv. 5-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 18:1, Bildad reproves Job for presumption and impatience; Job 18:5, The calamities of the wicked.
Job 18:1
John Gill
INTRODUCTION TO JOB 18
In this chapter is Bildad's second reply to Job, in which he falls with great fury upon him, very sharply inveighs against him, and very highly charges him; the charges he brings against him are talkativeness and inattention to what was said to him, Job 18:1; contempt of his friends, impatience under his affliction, and pride and arrogance, as if the whole world, the course of nature and providence, and God himself all must give way to him, Job 18:3; nevertheless, he is assured of the miserable state of a wicked man, sooner or later, which is described by the extinction of his light of prosperity, Job 18:5; by the defeat of his counsels, being ensnared in a net laid for him, Job 18:7; by the terrible judgments of the sword, famine, and pestilence, by one or the other of which he is brought to death, the king of terrors, Job 18:11; by the destruction of his habitation and of his posterity, so that he has none to hear his name, or perpetuate his memory, Job 18:15; by his being driven out of the world, leaving no issue behind him, to the astonishment of all that knew him, Job 18:18; and the chapter is closed with this observation, that this is the common case of wicked and irreligious persons, Job 18:21.
18:118:1: Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ.
1 Բաղդատ Սոքեցին նորից խօսեց ու ասաց.
18 Այն ատեն Բաղդատ Սօքեցին պատասխանեց.
Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ:

18:1: Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ.
1 Բաղդատ Սոքեցին նորից խօսեց ու ասաց.
18 Այն ատեն Բաղդատ Սօքեցին պատասխանեց.
zohrab-1805▾ eastern-1994▾ western am▾
18:118:1 И отвечал Вилдад Савхеянин и сказал:
18:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Βαλδαδ βαλδαδ the Σαυχίτης σαυχιτης tell; declare
18:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer בִּלְדַּ֥ד bildˌaḏ בִּלְדַּד Bildad הַ ha הַ the שֻּׁחִ֗י ššuḥˈî שׁוּחִי Shuhite וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
18:1. respondens autem Baldad Suites dixitThen Baldad the Suhite answered, and said:
1. Then answered Bildad the Shuhite, and said,
18:1. Then answered Bildad the Shuhite, and said,
18:1. But Baldad the Suhite responded by saying:
Then answered Bildad the Shuhite, and said:

18:1 И отвечал Вилдад Савхеянин и сказал:
18:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Βαλδαδ βαλδαδ the
Σαυχίτης σαυχιτης tell; declare
18:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
בִּלְדַּ֥ד bildˌaḏ בִּלְדַּד Bildad
הַ ha הַ the
שֻּׁחִ֗י ššuḥˈî שׁוּחִי Shuhite
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
18:1. respondens autem Baldad Suites dixit
Then Baldad the Suhite answered, and said:
18:1. Then answered Bildad the Shuhite, and said,
18:1. But Baldad the Suhite responded by saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Призыв Вилдада (ср. VIII:2) к хладнокровному, вдумчивому ("обдумайте, и потом будем говорить" - ст. 2) обсуждению вопроса мотивируется тем, что в пылу спора, в состоянии раздражительности друзья укоряют друг друга в недостатке рассудительности ("зачем ты считаешь нас за животных и принимаешь нас за существ неразумных" - ст. 3; XII:2-3; XV:2-3; XVI:2-3; XVII:10). Предвзятая мысль "о взаимном неразумии" не позволяет одному согласиться с другим; мешает выяснению истины.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then answered Bildad the Shuhite, and said, 2 How long will it be ere ye make an end of words? mark, and afterwards we will speak. 3 Wherefore are we counted as beasts, and reputed vile in your sight? 4 He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?
Bildad here shoots his arrows, even bitter words, against poor Job, little thinking that, though he was a wise and good man, in this instance he was serving Satan's design in adding to Job's affliction.
I. He charges him with idle endless talk, as Eliphaz had done (ch. xv. 2, 3): How long will it be ere you make an end of words? v. 2. Here he reflects, not only upon Job himself, but either upon all the managers of the conference (thinking perhaps that Eliphaz and Zophar did not speak so closely to the purpose as they might have done) or upon some that were present, who possibly took part with Job, and put in a word now and then in his favour, though it be not recorded. Bildad was weary of hearing others speak, and impatient till it came to his turn, which cannot be observed to any man's praise, for we ought to be swift to hear and slow to speak. It is common for contenders to monopolize the reputation of wisdom, and then to insist upon it as their privilege to be dictators. How unbecoming this conduct is in others every one can see; but few that are guilty of it can see it in themselves. Time was when Job had the last word in all debates (ch. xxix. 22): After my words they spoke not again. Then he was in power and prosperity; but now that he was impoverished and brought low he could scarcely be allowed to speak at all, and every thing he said was as much vilified as formerly it had been magnified. Wisdom therefore (as the world goes) is good with an inheritance (Eccl. vii. 11); for the poor man's wisdom is despised, and, because he is poor, his words are not heard, Eccl. ix. 16.
II. With a regardlessness of what was said to him, intimated in that, Mark, and afterwards we will speak. And it is to no purpose to speak, though what is said be ever so much to the purpose, if those to whom it is addressed will not mark and observe it. Let the ear be opened to hear as the learned, and then the tongues of the learned will do good service (Isa. l. 4) and not otherwise. It is an encouragement to those that speak of the things of God to see the hearers attentive.
III. With a haughty contempt and disdain of his friends and of that which they offered (v. 3): Wherefore are we counted as beasts? This was invidious. Job had indeed called them mockers, had represented them both as unwise and as unkind, wanting both in the reason and tenderness of men, but he did not count them beasts; yet Bildad so represents the matter, 1. Because his high spirit resented what Job had said as if it had been the greatest affront imaginable. Proud men are apt to think themselves slighted more than really they are. 2. Because his hot spirit was willing to find a pretence to be hard upon Job. Those that incline to be severe upon others will have it thought that others have first been so upon them.
IV. With outrageous passion: He teareth himself in his anger, v. 4. Herein he seems to reflect upon what Job had said (ch. xiii. 14): Wherefore did I take my flesh in my teeth? "It is thy own fault," says Bildad. Or he reflected upon what he said ch. xvi. 9, where he seemed to charge it upon God, or, as some think, upon Eliphaz: He teareth me in his wrath. "No," says Bildad; "thou alone shalt bear it." He teareth himself in his anger. Note, Anger is a sin that is its own punishment. Fretful passionate people tear and torment themselves. He teareth his soul (so the word is); every sin wounds the soul, tears that, wrongs that (Prov. viii. 36), unbridled passion particularly.
V. With a proud and arrogant expectation to give law even to Providence itself: "Shall the earth be forsaken for thee? Surely not; there is no reason for that, that the course of nature should be changed and the settled rules of government violated to gratify the humour of one man. Job, dost thou think the world cannot stand without thee; but that, if thou art ruined, all the world is ruined and forsaken with thee?" Some make it a reproof of Job's justification of himself, falsely insinuating that either Job was a wicked man or we must deny a Providence and suppose that God has forsaken the earth and the rock of ages is removed. It is rather a just reproof of his passionate complaints. When we quarrel with the events of Providence we forget that, whatever befals us, it is, 1. According to the eternal purpose and counsel of God. 2. According to the written word. Thus it is written that in the world we must have tribulation, that, since we sin daily, we must expect to smart for it; and, 3. According to the usual way and custom, the track of Providence, nothing but what is common to men; and to expect that God's counsels should change, his method alter, and his word fail, to please us, is as absurd and unreasonable as to think the earth should be forsaken for us and the rock removed out of its place.
Adam Clarke: Commentary on the Bible - 1831
18:1: Then answered Bildad - The following analysis of this speech, by Mr. Heath, is judicious: "Bildad, irritated to the last degree that Job should treat their advice with so much contempt, is no longer able to keep his passions within the bounds of decency. He proceeds to downright abuse; and finding little attention given by Job to his arguments, he tries to terrify him into a compliance. To that end he draws a yet more terrible picture of the final end of wicked men than any yet preceding, throwing in all the circumstances of Job's calamities, that he might plainly perceive the resemblance, and at the same time insinuating that he had much worse still to expect, unless he prevented it by a speedy change of behavior. That it was the highest arrogance in him to suppose that he was of consequence enough to be the cause of altering the general rules of Providence, And that it was much more expedient for the good of the whole, that he, by his example, should deter others from treading in the same path of wickedness and folly;"7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: Bildad: Job 2:11, Job 8:1, Job 25:1, Job 42:7-9
Job 18:2
Carl Friedrich Keil and Franz Delitzsch
18:1
1 Then began Bildad the Shuhite, and said:
2 How long will ye hunt for words?!
Attend, and afterwards we will speak.
3 Wherefore are we accounted as beasts,
And narrow-minded in your eyes?
Job's speeches are long, and certainly are a trial of patience to the three, and the heaviest trial to Bildad, whose turn now comes on, because he is at pains throughout to be brief. Hence the reproach of endless babbling with which he begins here, as at Job 8:2, when he at last has an opportunity of speaking; in connection with which it must, however, not be forgotten that Job also, Job 16:3, satirically calls upon them to cease. He is indeed more entitled than his opponents to the entreaty not to weary him with long speeches. The question, Job 18:2, if קנצי six derived from קץ, furnishes no sense, unless perhaps it is, with Ralbag, explained: how long do you make close upon close in order, when you seem to have come to an end, to begin continually anew? For to give the thought: how long do you make no end of speaking, it must have been לא עד־אנה, as the lxx (μέχρι τίνος ου ̓ παύσῃ:) involuntarily inserts the negative. And what should the plur. mean by this rendering? The form קנצי = קצּי would not cause doubt; for though קצּים does not occur elsewhere in the Old Testament, it is nevertheless sufficient that it is good Aramaic (קצּין), and that another Hebr. plural, as קצי, קצוי, קצוות, would have been hardly in accordance with the usage of the language. But the plural would not be suitable here generally, the over-delicate explanation of Ralbag perhaps excepted. Since the book of Job abounds in Arabisms, and in Arabic qanaṣa (as synon. of ṣâd) signifies venari, venando capere, and qanṣun (maqnaṣun) cassis, rete venatorium; since, further, שׂים קנצים (comp. שׂים ארב, Jer 9:7) is an incontrovertible reading, and all the difficulties in connection with the reference to קץ lying in the עד־אנה for עד־אנה לא and in the plur. vanish, we translate with Castell., Schultens, J. D. Mich., and most modern expositors: how long (here not different from Job 8:2; Job 19:2) will ye lay snares (construction, as also by the other rendering, like Job 24:5; Job 36:16, according to Ges. 116, 1) for words; which, however, is not equivalent to hunt for words in order to contradict, but in order to talk on continually.
(Note: In post-bibl. Hebrew, קנצים has become common in the signification, proofs, arguments, as e.g., a Karaitic poet says, ויחוד שׁמך בקנצים הקימותי, the oneness of thy name have I upheld with proofs; vid., Pinsker, Likute Kadmoniot. Zur Gesch. des Karaismus und der karischen Literatur, 1860, S. קסו.)
Job is the person addressed, for Bildad agrees with the two others. It is remarkable, however, that he addresses Job with "you." Some say that he thinks of Job as one of a number; Ewald observes that the controversy becomes more wide and general; and Schlottm. conjectures that Bildad fixes his eye on individuals of his hearers, on whose countenances he believed he saw a certain inclination to side with Job. This conjecture we will leave to itself; but the remark which Schlottm. also makes, that Bildad regards Job as a type of a whole class, is correct, only one must also add, this address in the plur. is a reply to Job's sarcasm by a similar one. As Job has told the friends that they act as if they were mankind in general, and all wisdom were concentrated in them, so Bildad has taken it amiss that Job connects himself with the whole of the truly upright, righteous, and pure; and he addresses him in the plural, because he, the unit, has puffed himself up as such a collective whole. This wrangler - he means - with such a train behind him, cannot accomplish anything: Oh that you would understand (הבין, as e.g., Job 42:3, not causative, as Job 6:24), i.e., come to your senses, and afterward we will speak, i.e., it is only then possible to walk in the way of understanding. That is not now possible, when he, as one who plays the part of their many, treats them, the three who are agreed in opposition to him, as totally void of understanding, and each one of them unwise, in expressions like Job 17:4, Job 17:10. Looking to Ps 49:13, 21, one might be tempted to regard נטמינוּ (on the vowel instead of , vid., Ges. 75, rem. 7) as an interchange of consonants from נדמינו: be silent, make an end, ye profligati; but the supposition of this interchange of consonants would be arbitrary. On the other hand, there is no suitable thought in "why are we accounted unclean?" (Vulg. sorduimus), from טמה = טמא, Lev 11:43 (Ges. 75, vi.); the complaint would have no right connection, except it were a very slight one, with Job 17:9. On the contrary, if we suppose a verb טמה in the signification opplere, obturare, which is peculiar to this consonant-combination in the whole range of the Semitic languages (comp. א־טם, Arab. 'ṭm, obstruere, Aram. טמּם, טמטם, Arab. ṭmm, e.g., Talm.: transgression stoppeth up, מטמטמת, man's heart), and after which this טמה has been explained by the Jewish expositors (Raschi: נחשׁבנו טמומים), and is interpreted by סתם (Parchon: נסתמה דעתנו), we gain a sense which corresponds both with previous reproaches of Job and the parallelism, and we decide in its favour with the majority of modern expositors. With the interrogative Wherefore, Bildad appeals to Job's conscience. These invectives proceed from an impassioned self-delusion towards the truth, which he wards off from himself, but cannot however alter.
John Gill
18:1 Then answered Bildad the Shuhite, and said. Who, next to Eliphaz, spoke before, and now in his turn attacks Job a second time, and more roughly and severely than before; now he gives him no advice or counsel, nor any instructions and exhortations for his good, nor suggests that it might be better times with him again, as he had done before; but only heaps up charges against him, and describes the miserable circumstances of a wicked man, as near to Job's as he could; thereby endeavouring to confirm his former position, that wicked men are punished of God, and to have this conclusion drawn from it, that Job must needs be a wicked man, since he was so greatly afflicted.
18:218:2: Մինչեւ յեր՞բ ո՛չ դադարիցես. հանդարտեա՛, զի մեք խօսեսցուք[9246]։ [9246] Ոմանք. Զի եւ մեք խօսեսցուք. կամ՝ խօսիցիմք։
2 «Մինչեւ ե՞րբ դադար չես առնելու. հանդարտուի՛ր, որ մենք էլ խօսենք:
2 «Ե՞րբ այդ խօսքերը պիտի հատցնէք. Հասկցէ՛ք ու անկէ ետքը խօսինք։
Մինչեւ յեր՞բ ոչ դադարիցես, հանդարտեա` զի եւ մեք խօսեսցուք:

18:2: Մինչեւ յեր՞բ ո՛չ դադարիցես. հանդարտեա՛, զի մեք խօսեսցուք[9246]։
[9246] Ոմանք. Զի եւ մեք խօսեսցուք. կամ՝ խօսիցիմք։
2 «Մինչեւ ե՞րբ դադար չես առնելու. հանդարտուի՛ր, որ մենք էլ խօսենք:
2 «Ե՞րբ այդ խօսքերը պիտի հատցնէք. Հասկցէ՛ք ու անկէ ետքը խօսինք։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 когда же положите вы конец таким речам? обдумайте, и потом будем говорить.
18:2 μέχρι μεχρι up to; as far as τίνος τις.1 who?; what? οὐ ου not παύσῃ παυω stop ἐπίσχες επεχω fix on; hold on ἵνα ινα so; that καὶ και and; even αὐτοὶ αυτος he; him λαλήσωμεν λαλεω talk; speak
18:2 עַד־ ʕaḏ- עַד unto אָ֤נָה׀ ʔˈānā אָן whither תְּשִׂימ֣וּן tᵊśîmˈûn שׂים put קִנְצֵ֣י qinṣˈê קֶנֶץ [uncertain] לְ lᵊ לְ to מִלִּ֑ין millˈîn מִלָּה word תָּ֝בִ֗ינוּ ˈtāvˈînû בין understand וְ wᵊ וְ and אַחַ֥ר ʔaḥˌar אַחַר after נְדַבֵּֽר׃ nᵊḏabbˈēr דבר speak
18:2. usque ad quem finem verba iactabitis intellegite prius et sic loquamurHow long will you throw out words? understand first, and so let us speak.
2. How long will ye lay snares for words? consider, and afterwards we will speak.
18:2. How long [will it be ere] ye make an end of words? mark, and afterwards we will speak.
18:2. How long will you throw around words? Understand first, and then let us speak.
How long [will it be ere] ye make an end of words? mark, and afterwards we will speak:

18:2 когда же положите вы конец таким речам? обдумайте, и потом будем говорить.
18:2
μέχρι μεχρι up to; as far as
τίνος τις.1 who?; what?
οὐ ου not
παύσῃ παυω stop
ἐπίσχες επεχω fix on; hold on
ἵνα ινα so; that
καὶ και and; even
αὐτοὶ αυτος he; him
λαλήσωμεν λαλεω talk; speak
18:2
עַד־ ʕaḏ- עַד unto
אָ֤נָה׀ ʔˈānā אָן whither
תְּשִׂימ֣וּן tᵊśîmˈûn שׂים put
קִנְצֵ֣י qinṣˈê קֶנֶץ [uncertain]
לְ lᵊ לְ to
מִלִּ֑ין millˈîn מִלָּה word
תָּ֝בִ֗ינוּ ˈtāvˈînû בין understand
וְ wᵊ וְ and
אַחַ֥ר ʔaḥˌar אַחַר after
נְדַבֵּֽר׃ nᵊḏabbˈēr דבר speak
18:2. usque ad quem finem verba iactabitis intellegite prius et sic loquamur
How long will you throw out words? understand first, and so let us speak.
18:2. How long [will it be ere] ye make an end of words? mark, and afterwards we will speak.
18:2. How long will you throw around words? Understand first, and then let us speak.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:2: How long will it be ere ye make an end - It is difficult to say to whom this address is made: being in the plural number, it can hardly be supposed to mean Job only. It probably means all present; as if he had said, It is vain to talk with this man, and follow him through all his quibbles: take notice of this, and then let us all deliver our sentiments fully to him, without paying any regard to his self-vindications. It must be owned that this is the plan which Bildad followed; and he amply unburdens a mind that was laboring under the spirit of rancour and abuse. Instead of How long will it be ere ye make an end of words? Mr. Good translates: "How long will ye plant thorns (irritating, lacerating, wounding invectives) among words?" translating the unusual term קנצי kintsey, thorns, instead of bounds or limits. The word קנצי kintsey may be the Chaldee form for קצי kitsey, the נ nun being inserted by the Chaldeans for the sake of euphony, as is frequently done; and it may be considered as the contracted plural from קץ kats, a thorn, from קץ kats, to lacerate, rather than קץ kets, an end, from קצה katsah, to cut off. Schultens and others have contended that קנץ kanats, is an Arabic word, used also in Hebrew; that (Arabic) kanasa, signifies to hunt, to lay snares; and hence (Arabic) maknas, a snare: and that the words should be translated, "How long will you put captious snares in words?" But I prefer קנצי kintsey, as being the Chaldee form for קצי kitsey, whether it be considered as expressing limits or thorns; as the whole instance is formed after the Chaldee model, as is evident, not only in the word in question, but also in למלין lemillin, to words, the Chaldee plural instead of למלים lemillim, the Hebrew plural.
Albert Barnes: Notes on the Bible - 1834
18:2: How long will it be ere ye make an end of words? - It has been made a question to whom this is addressed. It is in the plural number, and it is not usual in Hebrew when addressing an individual to make use of the plural form. Some have supposed that it is addressed to Job and to Eliphaz, as being both "long-winded" and tedious in their remarks. Others have supposed that it refers to Job "and the members of his family," who possibly interposed remarks, and joined Job in his complaints. Others suppose that it refers to Eliphaz and Zophar, as being silent during the speech of Job, and not arresting his remarks as they ought to have done. Rosenmuller supposes that it refers to Job and those similar to him, who were mere feigners of piety, and that Bildad means to ask how long it would be before they would be effectually silenced, and their complaints hushed. I see no great difficulty in supposing that the reference is to Job. The whole strain of the discourse evidently supposes it; and there is no evidence that any of the family of Job had spoken, nor does it seem at all probable that Bildad would reprove his own friends either for the length of their speeches, or for not interrupting an other. The custom in the East is to allow a man to utter all that he has to say without interruption.
Mark - Hebrew understand; or be intelligent - תבינו tā bı̂ ynû; that is, either speak distinctly, clearly, intelligently; or consider and weigh our arguments. The former is the interpretation of Schultens, and seems to me to be the true one. The idea is this: "You, Job, have been altering mere words. They are words of complaint, without argument. Speak now in a different manner; show that you understand the case; advance arguments that are worthy of attention, and then we will reply."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: How long: Job 8:2, Job 11:2, Job 13:5, Job 13:6, Job 16:2, Job 16:3
mark: Job 3:5, Job 3:6, Job 3:17, Job 21:2, Job 33:1; Pro 18:13; Jam 1:19
Job 18:3
Geneva 1599
18:2 How long [will it be ere] (a) ye make an end of words? (b) mark, and afterwards we will speak.
(a) Who count yourselves just as (Job 12:4).
(b) Whom you take to be only beasts, as in (Job 12:7).
John Gill
18:2 How long will it be ere ye make an end of words?.... Because these words are expressed the plural number, some think more persons than one are addressed, either Eliphaz and Job together, who are complained of as taking up all the time, and having all the talk to themselves, that another could scarce put in a word; Bildad could say this with a better grace, because his discourses were but short; or else all his friends, whom he blames for not stopping Job's mouth at once, and for lengthening out the dispute with him; as if he should say, why are you so complaisant to him, to wait till he has done speaking, before you reply? why do not you, without any ceremony, interrupt him, and not suffer him to go on with his prate, a man that is so insufferably rude as to reckon us all as beasts? and to what purpose is it to talk to such a man, that is so hardened and incorrigible, so proud and conceited? it is all labour in vain, and mere beating the air; it is high time to have done talking, and to put an end to the dispute, when things are such a pass with him as they are: or else the words are directed to Job, and his friends that were with him, who might now and then speak a word in his behalf, though their words are not recorded; or, however, by their looks or gestures might show their approbation of Job's defences: that there were others present besides Job and his three friends, it is probable; yea, it is certain that Elihu was present all the while, but he was not altogether of Job's mind; nor does it appear that he had any to take his part, for his brethren, acquaintance, kinsfolk, and familiar friends, stood at a distance from him, and his maids and menservants used him ill; and even his own wife was not very kind to him, as he declares in the following chapter; wherefore it seems best of all to understand these words as spoken to Job alone, the plural being used for the singular, according to the idiom of the tongue in which they were spoken, and so are a charge of loquacity against him for talking too much, and too long, unless it had been to better purpose; and in like manner Bildad begins his first reply to Job, Job 8:2; a late interpreter renders the words, "how long will you lay snares with words" (e)? use cautious words, set snares with words to catch, lie upon the catch, and lay hold upon a word, and improve it to disadvantage, which is imprudently or inadvertently dropped:
mark, and afterwards we will speak; or "let us speak" (f); after we have well considered things, got a right understanding of them, and thoroughly digested them, and have well concerted things, and have thought very closely what reply to make to them; and so the words are a tacit reflection of Bildad's on his other two friends, that they spoke before they thought, and therefore some things impertinently, which Job took the advantage of against them; wherefore it would be right, for the future, to mark and consider things well beforehand, and then speak, as they then would with greater propriety, and more to the purpose: public speakers especially, or such who are engaged in public service, or in a public dispute, should meditate beforehand what to say, lest they deliver what is crude and undigested, and may be turned against them. Our Lord indeed directed his disciples, when called before kings and, governors for his sake, not to premeditate what they should answer; but that was an extraordinary case, and they were promised to have extraordinary assistance, whereby some great ends were to be answered, the confusion of their enemies, and the confirmation of the Christian religion. But the words seem rather directed to Job, and to carry in them a charge of inattention to what was said to him by his friends; and therefore Bildad exhorts him to mark and observe what they said to him, to listen attentively to that, and well consider it, and then it would be an encouragement to them to proceed in discoursing with him. Job is represented like some hearers, that stop their ears to the voice of the charmer charming ever so wisely; or that are careless and inattentive to what they hear, and let it pass, and never think of it more; whereas hearers of the word should be swift to hear, and listen with attention, and take care that they let not slip what they have heard, and that they meditate upon it in order to get instruction by it, and when they hear in such a manner it is? a encouragement to speak; or else the sense is, "act wisely" (g), like an honest man, and show yourself to be a wise man, a man of understanding, that well weighs and considers things, and rightly takes them in, and receives instruction by them, and talks like a sensible man: "then afterwards we will speak"; or otherwise, if you go on to talk in the foolish manner you do, it is to no purpose to carry on the dispute; the best way is to put an end to it at once.
(e) Schultens. (f) "et postea loquamur", Piscator, Mercerus, Cocceius. (g) "diserte agatis", Schultens.
John Wesley
18:2 Ye - Thou, O Job; of whom he speaks here, as also Job 18:3, in the plural number, as was a common idiotism of the Eastern language, to speak thus of one person, especially where he was one of eminency. Mark - Consider the matter better.
Robert Jamieson, A. R. Fausset and David Brown
18:2 REPLY OF BILDAD. (Job 18:1-21)
ye--the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.
18:318:3: ※ Ընդէ՞ր իբրեւ զչորքոտանիս լռեալ եմք առաջի քո,
3 Ինչո՞ւ ենք մենք չորքոտանիների պէս լռել քո առաջ,
3 Ինչո՞ւ համար անասուններու պէս համարուինք Ու աչքերնուդ առջեւ անմաքուր սեպուինք։
[177]Ընդէ՞ր իբրեւ զչորքոտանիս լռեալ եմք առաջի քո, եւ դու մխեալ ես բարկութեամբ:

18:3: ※ Ընդէ՞ր իբրեւ զչորքոտանիս լռեալ եմք առաջի քո,
3 Ինչո՞ւ ենք մենք չորքոտանիների պէս լռել քո առաջ,
3 Ինչո՞ւ համար անասուններու պէս համարուինք Ու աչքերնուդ առջեւ անմաքուր սեպուինք։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 Зачем считаться нам за животных и быть униженными в собственных глазах ваших?
18:3 διὰ δια through; because of τί τις.1 who?; what? ὥσπερ ωσπερ just as τετράποδα τετραπους quadruped; beast σεσιωπήκαμεν σιωπαω still ἐναντίον εναντιον next to; before σου σου of you; your
18:3 מַ֭דּוּעַ ˈmaddûₐʕ מַדּוּעַ why נֶחְשַׁ֣בְנוּ neḥšˈavnû חשׁב account כַ ḵa כְּ as † הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle נִ֝טְמִ֗ינוּ ˈniṭmˈînû טמה be unclean בְּ bᵊ בְּ in עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
18:3. quare reputati sumus ut iumenta et sorduimus coram vobisWhy are we reputed as beasts, and counted vile before you?
3. Wherefore are we counted as beasts, are become unclean in your sight?
18:3. Wherefore are we counted as beasts, [and] reputed vile in your sight?
18:3. Why have we been treated like mules, as if we were unworthy before you?
Wherefore are we counted as beasts, [and] reputed vile in your sight:

18:3 Зачем считаться нам за животных и быть униженными в собственных глазах ваших?
18:3
διὰ δια through; because of
τί τις.1 who?; what?
ὥσπερ ωσπερ just as
τετράποδα τετραπους quadruped; beast
σεσιωπήκαμεν σιωπαω still
ἐναντίον εναντιον next to; before
σου σου of you; your
18:3
מַ֭דּוּעַ ˈmaddûₐʕ מַדּוּעַ why
נֶחְשַׁ֣בְנוּ neḥšˈavnû חשׁב account
כַ ḵa כְּ as
הַ the
בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle
נִ֝טְמִ֗ינוּ ˈniṭmˈînû טמה be unclean
בְּ bᵊ בְּ in
עֵינֵיכֶֽם׃ ʕênêḵˈem עַיִן eye
18:3. quare reputati sumus ut iumenta et sorduimus coram vobis
Why are we reputed as beasts, and counted vile before you?
18:3. Wherefore are we counted as beasts, [and] reputed vile in your sight?
18:3. Why have we been treated like mules, as if we were unworthy before you?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:3: Counted as beasts - Thou treatest us as if we had neither reason nor understanding.
Albert Barnes: Notes on the Bible - 1834
18:3: Wherefore are we counted as beasts? - "Why are we treated in your remarks as if we had no sense, and were unworthy of sound argument in reply to what we say?" It is possible that there may be reference here to what Job said - that even the beasts could give them information about God. But the general idea is, that Job had not treated their views with the attention which they deserved, but had regarded them as unworthy of notice.
And reputed vile - The word used here (טמה ṭ â mâ h) means to be unclean, or polluted; and the idea is, that Job regarded them as worthless or impious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: Wherefore: Job 12:7, Job 12:8, Job 17:4, Job 17:10; Psa 73:22; Ecc 3:18; Rom 12:10
Job 18:4
John Gill
18:3 Wherefore are we counted as beasts,.... This seems to refer to Job 12:7; where Job sends them to the beasts, to get knowledge and instruction; and therefore it was concluded he reckoned them as such, and put them on a level with them, yea, made them inferior to them; or to Job 17:4; where they are represented as destitute of wisdom and understanding, and therefore it is supposed were counted by Job no other than as beasts. Man, by the fall, is indeed become like them, and some are more brutish than they, and all are brutish as to spiritual knowledge and understanding; and those that are most sensible of themselves are ready to acknowledge their ignorance, that they are more brutish than any, and especially are as a beast before God; and particularly with respect to knowledge of the methods of Providence, in regard to his dealings with the righteous and wicked; see Ps 73:22; and which was the case in controversy between Job and his friends; but yet self-sufficient persons do not care to have their understandings in anything called in question, but like the Pharisees say, "are we blind also?" Jn 9:40; and take it very hard that they should be reckoned like beasts, void of understanding, when they are the people, and wisdom will die with them:
and reputed vile in your sight? as wicked and profligate persons, the most abandoned of mankind, such as are justly despised by good men, see Ps 15:4; or "unclean" (h), filthy, polluted, and defiled, as all men are by nature, and as they are in all the powers and faculties of their souls; nor can they make themselves clean, their hearts or their hands; nothing short of the grace of God, and blood of Christ, can cleanse from sin; yet self-righteous persons think themselves clean and pure when they are not washed from their sins, and take it ill of others to be reputed unclean persons: or "shut" (i), stopped up, as the hearts of men are from God and Christ, and the true knowledge of them, and divine things, until opened by him who has the key of the house of David, and opens, and no man shuts; or "hidden" (k), referring to Job 17:4; having a covering over their hearts, and a vail over the eyes of their understandings, so that the things of Providence were hid from them, as sometimes the things of grace are from the wise and prudent; but to be thought that this was their case is resented by Bildad.
(h) "immundi", Drusius, Piscator, Michaelis; so Broughton. (i) "Clausi sumu", Montanus; "obturati sumus", Hebraei, in Mercer. (k) So the Targum.
John Wesley
18:3 Beasts - Ignorant, and stupid men, Job 17:4, Job 17:10.
Robert Jamieson, A. R. Fausset and David Brown
18:3 beasts--alluding to what Job said (Job 12:7; so Is 1:3).
vile--rather from a Hebrew root, "to stop up." "Stubborn," answering to the stupidity implied in the parallel first clause [UMBREIT]. Why should we give occasion by your empty speeches for our being mutually reputed, in the sight of Job and one another, as unintelligent? (Job 17:4, Job 17:10).
18:418:4: ※ եւ դու մխեալ ես բարկութեամբ։ Իսկ արդ եթէ դու մեռանիցիս՝ անշէ՞ն մնայցէ առ ՚ի ներքոյ երկնից. կամ թէ եւ լերինք ՚ի հիմանէ տապալեսցի՞ն[9247]։ [9247] Ոմանք. Յանշէն մնասցէ... ՚ի հիմանէ տապալիցին։
4 իսկ դու համակ բարկութիւն ես: Հիմա եթէ դու մեռնես՝ երկնքի ներքոյ ամայութի՞ւն է տիրելու, թէ՞ լեռներն են հիմնայատակ կործանուելու:
4 (Դուն որ բարկութիւնովդ քեզ կը պատառես),Միթէ երկիրը քեզի համար երեսի վրայ պիտի ձգուի՞ Ու ապառաժը իր տեղէն պիտի փոխադրուի՞։
Իսկ արդ եթէ դու մեռանիցիս` անշէ՞ն մնայցէ առ ի ներքոյ երկնից, կամ թէ եւ լերինք ի հիմանէ տապալեսցի՞ն:

18:4: ※ եւ դու մխեալ ես բարկութեամբ։ Իսկ արդ եթէ դու մեռանիցիս՝ անշէ՞ն մնայցէ առ ՚ի ներքոյ երկնից. կամ թէ եւ լերինք ՚ի հիմանէ տապալեսցի՞ն[9247]։
[9247] Ոմանք. Յանշէն մնասցէ... ՚ի հիմանէ տապալիցին։
4 իսկ դու համակ բարկութիւն ես: Հիմա եթէ դու մեռնես՝ երկնքի ներքոյ ամայութի՞ւն է տիրելու, թէ՞ լեռներն են հիմնայատակ կործանուելու:
4 (Դուն որ բարկութիւնովդ քեզ կը պատառես),Միթէ երկիրը քեզի համար երեսի վրայ պիտի ձգուի՞ Ու ապառաժը իր տեղէն պիտի փոխադրուի՞։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 {О ты}, раздирающий душу твою в гневе твоем! Неужели для тебя опустеть земле, и скале сдвинуться с места своего?
18:4 κέχρηταί χραομαι resort to; treat σοι σοι you ὀργή οργη passion; temperament τί τις.1 who?; what? γάρ γαρ for ἐὰν εαν and if; unless σὺ συ you ἀποθάνῃς αποθνησκω die ἀοίκητος αοικητος the ὑπ᾿ υπο under; by οὐρανόν ουρανος sky; heaven ἢ η or; than καταστραφήσεται καταστρεφω overturn ὄρη ορος mountain; mount ἐκ εκ from; out of θεμελίων θεμελιος foundation
18:4 טֹֽרֵ֥ף ṭˈōrˌēf טרף tear נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul בְּ bᵊ בְּ in אַ֫פֹּ֥ו ʔˈappˌô אַף nose הַ֭ ˈha הֲ [interrogative] לְמַעַנְךָ lᵊmaʕanᵊḵˌā לְמַעַן because of תֵּעָ֣זַב tēʕˈāzav עזב leave אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יֶעְתַּק־ yeʕtaq- עתק advance צ֝֗וּר ˈṣˈûr צוּר rock מִ mi מִן from מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place
18:4. qui perdis animam tuam in furore tuo numquid propter te derelinquetur terra et transferentur rupes de loco suoThou that destroyest thy soul in thy fury, shall the earth be forsaken for thee, and shall rocks be removed out of their place?
4. Thou that tearest thyself in thine anger, shall the earth be forsaken for thee? or shall the rock be removed out of its place?
18:4. He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?
18:4. You, who ruins your own soul in your fury, will the earth be forsaken because of you, and will the cliffs be moved from their place?
He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place:

18:4 {О ты}, раздирающий душу твою в гневе твоем! Неужели для тебя опустеть земле, и скале сдвинуться с места своего?
18:4
κέχρηταί χραομαι resort to; treat
σοι σοι you
ὀργή οργη passion; temperament
τί τις.1 who?; what?
γάρ γαρ for
ἐὰν εαν and if; unless
σὺ συ you
ἀποθάνῃς αποθνησκω die
ἀοίκητος αοικητος the
ὑπ᾿ υπο under; by
οὐρανόν ουρανος sky; heaven
η or; than
καταστραφήσεται καταστρεφω overturn
ὄρη ορος mountain; mount
ἐκ εκ from; out of
θεμελίων θεμελιος foundation
18:4
טֹֽרֵ֥ף ṭˈōrˌēf טרף tear
נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul
בְּ bᵊ בְּ in
אַ֫פֹּ֥ו ʔˈappˌô אַף nose
הַ֭ ˈha הֲ [interrogative]
לְמַעַנְךָ lᵊmaʕanᵊḵˌā לְמַעַן because of
תֵּעָ֣זַב tēʕˈāzav עזב leave
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יֶעְתַּק־ yeʕtaq- עתק advance
צ֝֗וּר ˈṣˈûr צוּר rock
מִ mi מִן from
מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place
18:4. qui perdis animam tuam in furore tuo numquid propter te derelinquetur terra et transferentur rupes de loco suo
Thou that destroyest thy soul in thy fury, shall the earth be forsaken for thee, and shall rocks be removed out of their place?
18:4. He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?
18:4. You, who ruins your own soul in your fury, will the earth be forsaken because of you, and will the cliffs be moved from their place?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
4. Пагубные последствия такого настроения сказываются на самом Иове. Не соглашаясь с друзьями, будучи уверен в своей правоте и встречая только одни возражения, он "раздирает душу свою в гневе", - раздражается, мучится (ср. XVII:2). Но как бы страстны ни были его речи, они не в состоянии изменить того закона нравственного миропорядка, по которому на земле наказываются одни грешники. Он так же непреложен, как и законы мира физического. Назначенная Богом для обитания человека земля (Ис XLV:18) всегда останется населенною, по слову человека скала не сдвинется с места, так точно не отменится закон возмездия за грехи.
Adam Clarke: Commentary on the Bible - 1831
18:4: He teareth himself in his anger - Literally, Rending his own soul in his anger; as if he had said, Thou art a madman: thy fury has such a sway over thee that thou eatest thy own flesh. While thou treatest us as beasts, we see thee to be a furious maniac, destroying thy own life.
Shall the earth be forsaken for thee? - To say the least, afflictions are the common lot of men. Must God work a miracle in providence, in order to exempt thee from the operation of natural causes? Dost thou wish to engross all the attention and care of providence to thyself alone? What pride and insolence!
Albert Barnes: Notes on the Bible - 1834
18:4: He teareth himself - More correctly, "thou that tearest thyself in anger!" It is not an affirmation about Job, but it is a direct address to him. The meaning is, that he was in the paryoxysms of a violent rage; he acted like a madman.
Shall the earth be forsaken for thee? - A reproof of his pride and arrogance. "Shall everything be made to give way for you? Are you the only man in the world and of so much importance, that the earth is to be made vacant for you to dwell in? Are the interests of all others to be sacrificed for you, and is everything else to give place for you? Are all the laws of God's government to be made to yield rather than that you should be punished?" Similar modes of expression to denote the insignificance of anyone who is proud and arrogant, are still used among the Arabs. "Since Muhammed died, the Imams govern." "The world will not suffer loss on your account." "The world is not dependent on anyone man." T. Hunt, in Lowth's Lectures on Hebrew Poetry. Rosenmuller's Morgenland, in lec.
And shall the rock be removed out of his place? - "Shall the most firm and immutable things give way for your special accommodation? Shall the most important and settled principles of the divine administration be made to bend on your account?" These were not the principles and feelings of Job; and great injustice was done to him by this supposition. He was disposed to be submissive in the main to the divine arrangement. But this will describe the feelings of many a man of pride, who supposes that the divine arrangements should be made to bend for his special accommodation, and that the great, eternal principles of justice and right should give way rather than that he should be dealt with as common sinners are, and rather than that he should be cast into hell. Such people wish a special place of salvation for themselves. They are too proud to be saved as others are. They complain in their hearts that they are made to suffer, to lose their property, to be sick, to die - as others do. They would wish to be treated with special mercy, and to have special enactments in their favor, and would have the eternal laws of right made to bend for their special accommodation Such is the pride of the human heart!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: teareth: Job 5:2, Job 13:14, Job 16:9; Jon 4:9; Mar 9:18; Luk 9:39
himself: Heb. his soul
shall the: Job 40:8; Eze 9:9
the rock: Job 14:18; Isa 54:10; Mat 24:35
Job 18:5
Carl Friedrich Keil and Franz Delitzsch
18:4
4 Thou art he who teareth himself in his anger:
Shall the earth become desolate for thy sake,
And a rock remove from its place?
5 Notwithstanding, the light of the wicked shall be put out,
And the glow of his fire shineth not;
6 The light becometh dark in his tent,
And his lamp above him is extinguished;
7 His vigorous steps are straitened,
And his own counsel casteth him down.
The meaning of the strophe is this: Dost thou imagine that, by thy vehement conduct, by which thou art become enraged against thyself, thou canst effect any change in the established divine order of the world? It is a divine law, that sufferings are the punishment of sin; thou canst no more alter this, than that at thy command, or for thy sake, the earth, which is appointed to be the habitation of man (Is 45:18), will become desolate (tê‛âzab with the tone drawn back, according to Ges. 29, 3, b, Arab. with similar signification in intrans. Kal t‛azibu), or a rock remove from its place (on יעתּק, vid., Job 14:18). Bildad here lays to Job's charge what Job, in Job 16:9, has said of God's anger, that it tears him: he himself tears himself in his rage at the inevitable lot under which he ought penitently to bow. The address, Job 18:4, as apud Arabes ubique fere (Schult.), is put objectively (not: Oh thou, who); comp. what is said on כּלּם, Job 17:10, which is influenced by the same syntactic custom. The lxx transl. Job 18:4: Why! will Hades be tenantless if thou diest (ἐὰν σὺ ἀποθάνῃς)? after which Rosenm. explains: tu caus h. e. te cadente. But that ought to be הבמוּתך. The peopling of the earth is only an example of the arrangements of divine omnipotence and wisdom, the continuance of which is exalted over the human power of volition, and does not in the least yield to human self-will, as (Job 18:4) the rock is an example, and at the same time an emblem, of what God has fixed and rendered immoveable. That of which he here treats as fixed by God is the law of retribution. However much Job may rage, this law is and remains the unavoidable power that rules over the evil-doer.
Job 18:5
גּם is here equivalent to nevertheless, or prop. even, ὅμως, as e.g., Ps 129:2 (Ew. 354, a). The light of the evil-doer goes out, and the comfortable brightness and warmth which the blaze (שׁביב, only here as a Hebr. word; according to Raschi and others, tincelle, a spark; but according to lxx, Theod., Syr., Jer., a flame; Targ. the brightness of light) of his fire in his dwelling throws out, comes to an end. In one word, as the praet. חשׁך implies, the light in his tent is changed into darkness; and his lamp above him, i.e., the lamp hanging from the covering of his tent (Job 29:3, comp. Job 21:17), goes out. When misfortune breaks in upon him, the Arab says: ed-dahru attfaa es-sirâgi, fate has put out my lamp; this figure of the decline of prosperity receives here a fourfold application. The figure of straitening one's steps is just as Arabic as it is biblical; צעדי אונו, the steps of his strength (און synon. of כּח, Job 40:16) become narrow (comp. Prov 4:12, Arab. takâssarat), by the wide space which he could pass over with a self-confident feeling of power becoming more and more contracted; and the purpose formed selfishly and without any recognition of God, the success of which he considered infallible, becomes his overthrow.
Geneva 1599
18:4 (c) He teareth himself in his anger: shall the (d) earth be forsaken for thee? and shall the rock be removed out of his place?
(c) That is, like a madman.
(d) Shall God change the order of nature for your sake, by dealing with you otherwise than he does with all man?
John Gill
18:4 He teareth himself in his anger,.... Or "his soul" (l), meaning Job, and referring to what he had said in Job 16:9; Now, says Bildad, it is neither God nor man that tears you, it is you yourself; representing Job as a madman, rending his clothes, tearing his flesh, and even his very soul; for by his passion which he expressed, whether to God or his friends, it did himself the most hurt, he broke his peace, and spoiled his comfort, and ruined his health, and made himself the most unhappy of mankind, by giving vent to his passion, to his wrath and anger, which slays and a man, Job 5:2; here a charge of impatience is suggested, contrary to the character even of Job, Jas 5:11;
shall the earth be forsaken for thee? through fear of thee, because of thy rage and fury; dost thou think that the inhabitants of the earth will flee before thee, at thy storming, rage, and wrath? before God none can stand when he is angry: there is no abiding his indignation when his fury is poured out like fire, and persons of the greatest rank will flee to the rocks and mountains to hide them from his face and fury; but what dost thou think, or make thyself to be, to be as Deity, that the inhabitants of the earth should flee fore thee, and forsake it? or when thou diest, dost thou think that all the inhabitants of the earth will die with thee, and so it will be forsaken for thy sake? taking the hint from what Job had said, Job 17:16; or dost thou think thyself a man of so much importance and consequence in the earth that when thou diest there will not be a man left of any worth and notice, that all might as well die with thee? or will God drop the government of the world on thy account? will he no more employ his care and providence in concerning himself in the affairs of the world, but let all things go as they will, and so the earth, as to his providential regards to it, be forsaken for thy sake? will God neither do good to good men, nor punish bad men? which must be the case according to thy doctrine; but will God counteract this method of his providence, he has always taken in the earth, that thou mayest appear not to be an evil man, as might be concluded from thine afflictions, but a good man notwithstanding them?
and shall the rock be removed out of his place? which is not usual, nor can it be done by man; it may be done by God, who touches the mountains, and they smoke, and at whose presence they drop and move, as Sinai did, and as the mountains and hills will flee away at the presence of the Judge of all the earth, when he appears; but no such phenomenon can be expected upon the presence and sight of a man; much less can God himself, who is often called a Rock, and is immovable, unalterable, and unchangeable in his nature, perfections, purposes, and the counsels of his will, be made to act contrary to either of them, Deut 32:4; nor will he do it for the sake of any man; he does all things after the counsel of his own will; he takes a constant course in Providence, in the government of the world, canst thou think that he will go out of his usual way for thy sake, in punishing wicked men, and rewarding good men? you may as soon imagine that a rock will be removed out of its place as the ordinary course of Providence will be altered on thy account; to suppose this is presumption, pride, and arrogance, which is what Bildad means to fasten upon Job.
(l) "animam suam", Pagninus, Montanus, &c.
John Wesley
18:4 He - Job. Thou art thy own tormentor. Forsaken - Shall God give over the government of the earth for thy sake, to prevent thy complaints and clamours? Shall the counsels of God, which are more immoveable than rocks, and the whole course of his providence be altered to comply with thy humours?
Robert Jamieson, A. R. Fausset and David Brown
18:4 Rather, turning to Job, "thou that tearest thyself in anger" (Job 5:2).
be forsaken?--become desolate. He alludes here to Job's words as to the "rock," crumbling away (Job 14:18-19); but in a different application. He says bitterly "for thee." Wert thou not punished as thou art, and as thou art unwilling to bear, the eternal order of the universe would be disturbed and the earth become desolate through unavenged wickedness [UMBREIT]. Bildad takes it for granted Job is a great sinner (Job 8:3-6; Is 24:5-6). "Shall that which stands fast as a rock be removed for your special accommodation?"
18:518:5: Եւ լոյս ամպարշտաց շիջանիցի՛, եւ ո՛չ պատահեսցէ նոցա բոց[9248]։ [9248] Ոմանք. Շիջցի, եւ ո՛չ պատահիցէ։
5 Հանգելու է ամբարիշտների լոյսը. նրանց բոցը չի փայլելու:
5 Անշուշտ ամբարշտին լոյսը պիտի մարի Ու անոր կրակին բոցը լոյս պիտի չտայ.
Եւ լոյս ամպարշտաց շիջանիցի, եւ ոչ պատահեսցէ նոցա բոց:

18:5: Եւ լոյս ամպարշտաց շիջանիցի՛, եւ ո՛չ պատահեսցէ նոցա բոց[9248]։
[9248] Ոմանք. Շիջցի, եւ ո՛չ պատահիցէ։
5 Հանգելու է ամբարիշտների լոյսը. նրանց բոցը չի փայլելու:
5 Անշուշտ ամբարշտին լոյսը պիտի մարի Ու անոր կրակին բոցը լոյս պիտի չտայ.
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 Да, свет у беззаконного потухнет, и не останется искры от огня его.
18:5 καὶ και and; even φῶς φως light ἀσεβῶν ασεβης irreverent σβεσθήσεται σβεννυμι extinguish; quench καὶ και and; even οὐκ ου not ἀποβήσεται αποβαινω step off; step away αὐτῶν αυτος he; him ἡ ο the φλόξ φλοξ blaze
18:5 גַּ֤ם gˈam גַּם even אֹ֣ור ʔˈôr אֹור light רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יִדְעָ֑ךְ yiḏʕˈāḵ דעך be extinguished וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִ֝גַּ֗הּ ˈyiggˈah נָגַהּ shine שְׁבִ֣יב šᵊvˈîv שָׁבִיב spark אִשֹּֽׁו׃ ʔiššˈô אֵשׁ fire
18:5. nonne lux impii extinguetur nec splendebit flamma ignis eiusShall not the light of the wicked be extinguished, and the flame of his fire not shine?
5. Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.
18:5. Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.
18:5. Will not the light of the impious be put out, and the flame of his fire refuse to shine?
Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine:

18:5 Да, свет у беззаконного потухнет, и не останется искры от огня его.
18:5
καὶ και and; even
φῶς φως light
ἀσεβῶν ασεβης irreverent
σβεσθήσεται σβεννυμι extinguish; quench
καὶ και and; even
οὐκ ου not
ἀποβήσεται αποβαινω step off; step away
αὐτῶν αυτος he; him
ο the
φλόξ φλοξ blaze
18:5
גַּ֤ם gˈam גַּם even
אֹ֣ור ʔˈôr אֹור light
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
יִדְעָ֑ךְ yiḏʕˈāḵ דעך be extinguished
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִ֝גַּ֗הּ ˈyiggˈah נָגַהּ shine
שְׁבִ֣יב šᵊvˈîv שָׁבִיב spark
אִשֹּֽׁו׃ ʔiššˈô אֵשׁ fire
18:5. nonne lux impii extinguetur nec splendebit flamma ignis eius
Shall not the light of the wicked be extinguished, and the flame of his fire not shine?
18:5. Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.
18:5. Will not the light of the impious be put out, and the flame of his fire refuse to shine?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Закон возмездия проявляется в том, что счастье ("свет", "светильник" - ср. XXI:17; XXIX:3; Притч XIII:9; XX:20; XXIV:20) нечестивого никогда не бывает прочным. Оно исчезает окончательно: "не останется искры от огня его" (ст. 5), или в буквальном переводе: "пламя его очага перестанет светить".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. 6 The light shall be dark in his tabernacle, and his candle shall be put out with him. 7 The steps of his strength shall be straitened, and his own counsel shall cast him down. 8 For he is cast into a net by his own feet, and he walketh upon a snare. 9 The gin shall take him by the heel, and the robber shall prevail against him. 10 The snare is laid for him in the ground, and a trap for him in the way.
The rest of Bildad's discourse is entirely taken up in an elegant description of the miserable condition of a wicked man, in which there is a great deal of certain truth, and which will be of excellent use if duly considered--that a sinful condition is a sad condition, and that iniquity will be men's ruin if they do not repent of it. But it is not true that all wicked people are visibly and openly made thus miserable in this world; nor is it true that all who are brought into great distress and trouble in this world are therefore to be deemed and adjudged wicked men, when no other proof appears against them; and therefore, though Bildad thought the application of it to Job was easy, yet it was not safe nor just. In these verses we have,
I. The destruction of the wicked foreseen and foretold, under the similitude of darkness (v. 5, 6): Yea, the light of the wicked shall be put out. Even his light, the best and brightest part of him, shall be put out; even that which he rejoiced in shall fail him. Or the yea may refer to Job's complaints of the great distress he was in and the darkness he should shortly make his bed in. "Yea," says Bildad, "So it is; thou art clouded, and straitened, and made miserable, and no better could be expected; for the light of the wicked shall be put out, and therefore thine shall." Observe here, 1. The wicked may have some light for a while, some pleasure, some joy, some hope within, as well as wealth, and honour, and power without. But his light is but a spark (v. 5), a little thing and soon extinguished. It is but a candle (v. 6), wasting, and burning down, and easily blown out. It is not the light of the Lord (that is sun-light), but the light of his own fire and sparks of his own kindling, Isa. l. 11. 2. His light will certainly be put out at length, quite put out, so that not the least spark of it shall remain with which to kindle another fire. Even while he is in his tabernacle, while he is in the body, which is the tabernacle of the soul (2 Cor. v. 1), the light shall be dark; he shall have no true solid comfort, no joy that is satisfying, no hope that is supporting. Even the light that is in him is darkness; and how great is that darkness! But, when he is put out of this tabernacle by death, his candle shall be put out with him. The period of his life will be the final period of all his days and will turn all his hopes into endless despair. When a wicked man dies his expectation shall perish, Prov. xi. 7. He shall lie down in sorrow.
Adam Clarke: Commentary on the Bible - 1831
18:5: The light of the wicked shall be put out - Some think it would be better to translate the original, "Let the light of the wicked be extinguished!" Thou art a bad man, and thou hast perverted the understanding which God hath given thee. Let that understanding, that abused gift, be taken away. From this verse to the end of the chapter is a continual invective against Job.
Albert Barnes: Notes on the Bible - 1834
18:5: Yea - Truly; or, behold. Bildad here commences his remarks on the certain destiny of the wicked, and strings together a number of apparently proverbial sayings, showing that calamity in various forms would certainly overtake the wicked. There is nothing particularly new in his argument, though the use of the various images which he employs shows how deep was the conviction of this doctrine at that time, and how extensively it pRev_ailed.
The light of the wicked shall be put out - Light here is an emblem of prosperity.
The spark of his fire - Hebrew the flame of his fire. There may be an allusion here to the customs of Arabian hospitality. This was, and is, their national glory, and it is their boast that no one is ever refused it. The emblem of fire or flame here may refer to the custom of kindling a fire on an eminence, near a dwelling, to attract the stranger to share the hospitality of the owner of it; or it may refer to the fire in his tent, which the stranger was always at liberty to share. In the collection of the Arabian poems, called the Hamasa, this idea occurs almost in the words of Bildad. The extract was furnished me by the Rev_. Eli Smith. It is a boast of Salamiel, a prince of Tema. In extolling the virtues of his tribe, he says, "No fire of ours was ever extinguished at night without a guest; and of our guests never did one disparage us." The idea here is, that the wicked would attempt to show hospitality, but the means would be taken away. He would not be permitted to enjoy the coveted reputation of showing it to the stranger, and the fire which might invite the traveler, or which might confer comfort on him, would be put out in his dwelling. The inability to extend the offer of a liberal hospitality would be equivalent to the deepest poverty or the most trying affliction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: the light: Job 20:5; Pro 4:19, Pro 13:9, Pro 20:20, Pro 24:20
spark: Isa 50:11
Job 18:6
Geneva 1599
18:5 Yea, the light of the wicked shall be (e) put out, and the spark of his fire shall not shine.
(e) When the wicked is in his prosperity, then God changes his state: and this is his ordinary working for their sins.
John Gill
18:5 Yea, the light of the wicked shall be put out,.... Or "nevertheless" (m); notwithstanding all this disregard and inattention to us, and contempt of us, and all the rage, and wrath, and pride, and haughtiness discovered, as if the laws of nature, and stated methods of Providence, must all give way to justify a man in such circumstances as show him to be wicked; this will certainly be his case, his "light shall be put out"; meaning not the light of his eyes, or his corporeal light, which sometimes has been the case of wicked men, as was of the Sodomites, since this, through accident, or old age, is common to good and bad then; but rather moral light, the light of nature, with which every man is enlightened that comes into the world; by which he can discern things natural and civil, and in some degree things moral and religious, though in a very dim manner; and which, when it is abused, may be taken away, and men be given up to judicial blindness, and to a reprobate mind, a mind void of sense and judgment. Cocceius thinks light of doctrine may be intended, speculative and notional light and knowledge of divine things, as of God, and his perfections, which may be more clearly discerned by revelation than by the light of nature; and of Christ, his person, offices, and grace; and of the Gospel, and each of the doctrines of it, which men may be enlightened into, and yet be wicked men, as Balsam, and others; which knowledge may be lost, and light put out, as in the man that had but one talent, and neglected it, and in the idle shepherd, Mt 25:29; to which may be added the light of joy, or a flash of natural affections that sometimes is to be observed in hypocritical persons, or notional professors, which in time is lost, and comes to nothing, as in Herod and the stony ground hearers, Mk 6:20; but as for the true spiritual light, and experimental knowledge, that can never be lost or put out, but shines more and more unto the perfect day: but it seems best by "light" here to understand outward prosperity, for as darkness is often put for adversity, so light for prosperity in civil things, see Esther 8:16; but then, though this in wicked men is often put out, and they are reduced to distressed circumstances, yet not always; and it sometimes is the case of good men, and was the case of Job, which Bildad had his eye upon, see Job 29:2;
and the spark of his fire shall not shine; all his carnal reasonings, the effects of the light of nature, and all his schemes, especially religious ones built upon them, shall all come to nothing, and be of no effect or use unto him, see Is 50:11; or the sense is, that he shall be reduced to so low a condition in things civil, that he shall have no light nor heat, nor joy and comfort, in this sense; no, not so much as a spark of outward happiness shall be left him.
(m) "attamen, nihilominus", Cocceius, Schultens; so the Targum.
Robert Jamieson, A. R. Fausset and David Brown
18:5 That (Job 18:4) cannot be. The decree of God is unalterable, the light (prosperity) of the wicked shall at length be put out.
his fire--alluding to Arabian hospitality, which prided itself on welcoming the stranger to the fire in the tent, and even lit fires to direct him to it. The ungodly shall be deprived of the means to show hospitality. His dwelling shall be dark and desolate!
18:618:6: Եւ լոյս նորա խաւար ՚ի յարկի իւրում, եւ ճրա՛գ ՚ի վերայ նորա շիջցի[9249]։ [9249] Ոմանք. Խաւարի յարկի իւրում. եւ ճրագ ՚ի վերայ շիջցի։
6 Նրա լոյսը խաւարելու է իր յարկի տակ, եւ ճրագը հանգելու է նրա վրայ:
6 Անոր վրանին մէջ լոյսը պիտի խաւարի Ու անոր ճրագը անոր վրայ պիտի մարի։
Եւ լոյս նորա խաւար ի յարկի իւրում, եւ ճրագ ի վերայ նորա շիջցի:

18:6: Եւ լոյս նորա խաւար ՚ի յարկի իւրում, եւ ճրա՛գ ՚ի վերայ նորա շիջցի[9249]։
[9249] Ոմանք. Խաւարի յարկի իւրում. եւ ճրագ ՚ի վերայ շիջցի։
6 Նրա լոյսը խաւարելու է իր յարկի տակ, եւ ճրագը հանգելու է նրա վրայ:
6 Անոր վրանին մէջ լոյսը պիտի խաւարի Ու անոր ճրագը անոր վրայ պիտի մարի։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 Померкнет свет в шатре его, и светильник его угаснет над ним.
18:6 τὸ ο the φῶς φως light αὐτοῦ αυτος he; him σκότος σκοτος dark ἐν εν in διαίτῃ διαιτα the δὲ δε though; while λύχνος λυχνος lamp ἐπ᾿ επι in; on αὐτῷ αυτος he; him σβεσθήσεται σβεννυμι extinguish; quench
18:6 אֹ֖ור ʔˌôr אֹור light חָשַׁ֣ךְ ḥāšˈaḵ חשׁך be dark בְּ bᵊ בְּ in אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent וְ֝ ˈw וְ and נֵרֹ֗ו nērˈô נֵר lamp עָלָ֥יו ʕālˌāʸw עַל upon יִדְעָֽךְ׃ yiḏʕˈāḵ דעך be extinguished
18:6. lux obtenebrescet in tabernaculo illius et lucerna quae super eum est extingueturThe light shall be dark in his tabernacle, and the lamp that is over him, shall be put out.
6. The light shall be dark in his tent, and his lamp above him shall be put out.
18:6. The light shall be dark in his tabernacle, and his candle shall be put out with him.
18:6. Light will become darkness in his tabernacle, and the lamp that is over him will be extinguished.
The light shall be dark in his tabernacle, and his candle shall be put out with him:

18:6 Померкнет свет в шатре его, и светильник его угаснет над ним.
18:6
τὸ ο the
φῶς φως light
αὐτοῦ αυτος he; him
σκότος σκοτος dark
ἐν εν in
διαίτῃ διαιτα the
δὲ δε though; while
λύχνος λυχνος lamp
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
σβεσθήσεται σβεννυμι extinguish; quench
18:6
אֹ֖ור ʔˌôr אֹור light
חָשַׁ֣ךְ ḥāšˈaḵ חשׁך be dark
בְּ bᵊ בְּ in
אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent
וְ֝ ˈw וְ and
נֵרֹ֗ו nērˈô נֵר lamp
עָלָ֥יו ʕālˌāʸw עַל upon
יִדְעָֽךְ׃ yiḏʕˈāḵ דעך be extinguished
18:6. lux obtenebrescet in tabernaculo illius et lucerna quae super eum est extinguetur
The light shall be dark in his tabernacle, and the lamp that is over him, shall be put out.
18:6. The light shall be dark in his tabernacle, and his candle shall be put out with him.
18:6. Light will become darkness in his tabernacle, and the lamp that is over him will be extinguished.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:6: The light shall be dark in his tabernacle - His property shall be destroyed, his house pillaged, and himself and his family come to an untimely end.
His candle shall be put out - He shall have no posterity.
Albert Barnes: Notes on the Bible - 1834
18:6: And his candle - Margin, lamp. The reference is to a lamp that was suspended from the ceiling. The Arabians are fond of this image. Thus, they say, "Bad fortune has extinguished my lamp." Of a man whose hopes are remarkably blasted, they say, "He is like a lamp which is immediately extinguished if you let it sink in the oil." See Schultens. The putting out of a lamp is to the Orientals an image of utter desolation. It is the universal custom to have a light burning in their houses at night. "The houses of Egypt, in modern times, are never without lights; they burn lamps all the night long, and in every occupied apartment. So requisite to the comfort of a family is this custom reckoned, and so imperious is the power which it exercises, that the poorest people. would rather retrench part of their food than neglect it." Paxton. It is not improbable that this custom pRev_ailed in former times in Arabia, as it does now in Egypt; and this consideration will give increased beauty and force to this passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: candle: or, lamp, Job 21:17; Psa 18:28; Rev 18:23
Job 18:7
John Gill
18:6 The light shall the dark in his tabernacle,.... Not the light of the eye, in the tabernacle of his body, rather the light of nature and reason in him; and when that "light that is in a man becomes darkness", as our Lord says, "how great is that darkness!" Mt 6:23; but best of all it designs the light of prosperity in his house and family, which should be quite obscured:
and his candle shall be put out with him; which sometimes signifies the spirit of man, his rational soul, called "the candle of the Lord", Prov 20:27; which, though it dies not when man dies, yet its light is extinct with respect to the things of this life, and all its thoughts and reasonings are no more about civil matters, and the affairs of this world; in that sense this light is put out, and those thoughts perish with him, Ps 146:4; but more frequently it is used for outward prosperity, which if it continues with a man as long as he lives, as it often does, yet, when he dies, it ceases and is no more; it does not descend with him into the grave, and he cannot carry it into another world, but it is put out in "obscure darkness"; see Job 21:17.
Robert Jamieson, A. R. Fausset and David Brown
18:6 candle--the lamp which in the East is usually fastened to the ceiling. Oil abounds in those regions, and the lamp was kept burning all night, as now in Egypt, where the poorest would rather dispense with food than the night lamp (Ps 18:28). To put out the lamp was an image of utter desolation.
18:718:7: Որսասցեն յետինք զինչս նորա. սխալեալ են խորհուրդք նորա։
7 Յետին մարդիկ յափշտակելու են նրա ունեցուածքը. սխալ են դուրս եկել նրա խորհուրդները:
7 Անոր զօրութեանը քայլերը նեղութիւն պիտի կրեն Ու անոր խորհուրդը զանիկա գետինը պիտի զարնէ։
[178]Որսասցեն յետինք զինչս նորա. սխալեալ են խորհուրդք նորա:

18:7: Որսասցեն յետինք զինչս նորա. սխալեալ են խորհուրդք նորա։
7 Յետին մարդիկ յափշտակելու են նրա ունեցուածքը. սխալ են դուրս եկել նրա խորհուրդները:
7 Անոր զօրութեանը քայլերը նեղութիւն պիտի կրեն Ու անոր խորհուրդը զանիկա գետինը պիտի զարնէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 Сократятся шаги могущества его, и низложит его собственный замысл его,
18:7 θηρεύσαισαν θηρευω hunt ἐλάχιστοι ελασσων inferior; less τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him σφάλαι σφαλλω though; while αὐτοῦ αυτος he; him ἡ ο the βουλή βουλη intent
18:7 יֵֽ֭צְרוּ ˈyˈēṣᵊrû צרר wrap, be narrow צַעֲדֵ֣י ṣaʕᵃḏˈê צַעַד marching אֹונֹ֑ו ʔônˈô אָוֶן wickedness וְֽ wᵊˈ וְ and תַשְׁלִיכֵ֥הוּ ṯašlîḵˌēhû שׁלך throw עֲצָתֹֽו׃ ʕᵃṣāṯˈô עֵצָה counsel
18:7. artabuntur gressus virtutis eius et praecipitabit eum consilium suumThe step of his strength shall be straitened, and his own counsel shall cast him down headlong.
7. The steps of his strength shall be straitened, and his own counsel shall cast him down.
18:7. The steps of his strength shall be straitened, and his own counsel shall cast him down.
18:7. His strong steps will be constrained, and his own counsel will cast him down uncontrollably.
The steps of his strength shall be straitened, and his own counsel shall cast him down:

18:7 Сократятся шаги могущества его, и низложит его собственный замысл его,
18:7
θηρεύσαισαν θηρευω hunt
ἐλάχιστοι ελασσων inferior; less
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
σφάλαι σφαλλω though; while
αὐτοῦ αυτος he; him
ο the
βουλή βουλη intent
18:7
יֵֽ֭צְרוּ ˈyˈēṣᵊrû צרר wrap, be narrow
צַעֲדֵ֣י ṣaʕᵃḏˈê צַעַד marching
אֹונֹ֑ו ʔônˈô אָוֶן wickedness
וְֽ wᵊˈ וְ and
תַשְׁלִיכֵ֥הוּ ṯašlîḵˌēhû שׁלך throw
עֲצָתֹֽו׃ ʕᵃṣāṯˈô עֵצָה counsel
18:7. artabuntur gressus virtutis eius et praecipitabit eum consilium suum
The step of his strength shall be straitened, and his own counsel shall cast him down headlong.
18:7. The steps of his strength shall be straitened, and his own counsel shall cast him down.
18:7. His strong steps will be constrained, and his own counsel will cast him down uncontrollably.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10. Все проявления силы, могущества грешника будут сведены ни во что, и причиною этого являются его собственные дела (ст. 1). Сам того не замечая (ст. 10), он запутается в них, как птица в силках и западне (ср. Притч V:22).
Adam Clarke: Commentary on the Bible - 1831
18:7: The steps of his strength - Even in his greatest prosperity he shall be in straits and difficulties.
His own counsel - He shall be the dupe and the victim of his own airy, ambitious, and impious schemes.
Albert Barnes: Notes on the Bible - 1834
18:7: The steps of his strength - Strong steps. "Steps of strength" is a Hebraism, to denote firm or vigorous steps.
Shall be straitened - Shall be compressed, embarrassed, hindered. Instead of walking freely and at large, he shall be compressed and limited in his goings. "Large steps," "free movement," etc. are proverbial expressions among the Arabs, to denote freedom, prosperity, etc. RosenmulIer. Schultens quotes the following illustrations from the Arabic poets. From Ibn Doreid, "He who does not confine himself within human limits, his vast strides shall be straitened." And from Taurizius," After the battle of Bedrense, the steps were straitened." The meaning here is, that he would be greatly impeded in his movements, instead of going forth at large and in full vigor as he had formerly done.
And his own counsel - His own plans shall be the means of his fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: steps: Job 20:22, Job 36:16; Psa 18:36; Pro 4:12
his own: Job 5:12, Job 5:13; Sa2 15:31, Sa2 17:14; Psa 33:10; Pro 1:30-32; Hos 10:6; Co1 3:19
Job 18:8
John Gill
18:7 The steps of his strength shall be straitened,.... As a man in health can take large and strong steps, and travel in the greatness of his strength; so in prosperity he can and does take large steps in obtaining fame and reputation among men, in amassing substance to himself, and towards settling his family in the world; he is like one in a large place, and walks at liberty, goes in and out at pleasure, and none can control him; he walks in pride, and with an high and lifted up head, and with contempt of others, and his will is his law, and he does as he pleases; but in adversity, as his strength is weakened in the way, he cannot take the strides he did, his way is hedged up with thorns, he is pressed on every side, and surrounded with troubles, so that, let him turn himself which way he will, he can find no way to escape:
and his own counsel shall cast him down; as Ahithophel's and Haman's did, which issued in their ruin, 2Kings 17:23; what wicked men sometimes plot and devise, with a view to their own good, and the injury of others, proves the destruction of themselves; when they have contrived to raise themselves upon the ruins of others, it has been the means of casting them down from the state and condition they were in, instead of raising to an higher, even down to desolation, and into the most miserable circumstances.
John Wesley
18:7 Steps - His strong steps, by a vulgar Hebraism: his attempts and actions; such of them as seem to be contrived with greatest strength of understanding, and carried on with greatest resolution. Straitened - Shall be hindered and entangled. He shall be cast into difficulties and perplexities, so that he shall not be able to proceed, and to accomplish his enterprizes.
Robert Jamieson, A. R. Fausset and David Brown
18:7 steps of his strength--Hebrew, for "His strong steps." A firm step marks health. To be straitened in steps is to be no longer able to move about at will (Prov 4:12).
his own counsel--Plans shall be the means of his fall (Job 5:13).
18:818:8: Անկցի՛ ոտն նորա յորոգայթ, եւ շաղեսցի՛ ՚ի թակարդի[9250]։ [9250] Ոմանք. Եւ շաղախեսցի ՚ի թակար՛՛։
8 Ոտքը ծուղակն է ընկնելու, եւ նա թպրտալու է ուռկանում:
8 Վասն զի իր ոտքերովը ուռկանի մէջ պիտի բռնուի Ու ցանցի վրայ պիտի քալէ։
Անկցի ոտն նորա յորոգայթ, եւ շաղեսցի ի թակարդի:

18:8: Անկցի՛ ոտն նորա յորոգայթ, եւ շաղեսցի՛ ՚ի թակարդի[9250]։
[9250] Ոմանք. Եւ շաղախեսցի ՚ի թակար՛՛։
8 Ոտքը ծուղակն է ընկնելու, եւ նա թպրտալու է ուռկանում:
8 Վասն զի իր ոտքերովը ուռկանի մէջ պիտի բռնուի Ու ցանցի վրայ պիտի քալէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:818:8 ибо он попадет в сеть своими ногами и по тенетам ходить будет.
18:8 ἐμβέβληται εμβαλλω inject; cast in δὲ δε though; while ὁ ο the ποὺς πους foot; pace αὐτοῦ αυτος he; him ἐν εν in παγίδι παγις trap ἐν εν in δικτύῳ δικτυον net ἑλιχθείη ελισσω roll up
18:8 כִּֽי־ kˈî- כִּי that שֻׁלַּ֣ח šullˈaḥ שׁלח send בְּ bᵊ בְּ in רֶ֣שֶׁת rˈešeṯ רֶשֶׁת net בְּ bᵊ בְּ in רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot וְ wᵊ וְ and עַל־ ʕal- עַל upon שְׂ֝בָכָ֗ה ˈśᵊvāḵˈā שְׂבָכָה net יִתְהַלָּֽךְ׃ yiṯhallˈāḵ הלך walk
18:8. inmisit enim in rete pedes suos et in maculis eius ambulatFor he hath thrust his feet into a net, and walketh in its meshes.
8. For he is cast into a net by his own feet, and he walketh upon the toils.
18:8. For he is cast into a net by his own feet, and he walketh upon a snare.
18:8. For he has caused his own feet to go into a net, and he has walked into its web.
For he is cast into a net by his own feet, and he walketh upon a snare:

18:8 ибо он попадет в сеть своими ногами и по тенетам ходить будет.
18:8
ἐμβέβληται εμβαλλω inject; cast in
δὲ δε though; while
ο the
ποὺς πους foot; pace
αὐτοῦ αυτος he; him
ἐν εν in
παγίδι παγις trap
ἐν εν in
δικτύῳ δικτυον net
ἑλιχθείη ελισσω roll up
18:8
כִּֽי־ kˈî- כִּי that
שֻׁלַּ֣ח šullˈaḥ שׁלח send
בְּ bᵊ בְּ in
רֶ֣שֶׁת rˈešeṯ רֶשֶׁת net
בְּ bᵊ בְּ in
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
שְׂ֝בָכָ֗ה ˈśᵊvāḵˈā שְׂבָכָה net
יִתְהַלָּֽךְ׃ yiṯhallˈāḵ הלך walk
18:8. inmisit enim in rete pedes suos et in maculis eius ambulat
For he hath thrust his feet into a net, and walketh in its meshes.
18:8. For he is cast into a net by his own feet, and he walketh upon a snare.
18:8. For he has caused his own feet to go into a net, and he has walked into its web.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:8: For he is cast into a net - His own conduct will infallibly bring him to ruin. He shall be like a wild beast taken in a net; the more he flounces in order to extricate himself, the more he shall be entangled.
He walketh upon a snare - He is continually walking on the meshes of a net, by which he must soon be entangled and overthrown.
Albert Barnes: Notes on the Bible - 1834
18:8: For he is cast into a net by his own feet - He is caught in his own tricks, as if he had spread a net or dug a pitfall for another, and had fallen into it himself. The meaning is, that he would bring ruin upon himself while he was plotting the rain of others; see Psa 9:16, "The wicked is snared by the work of his own hands;" compare the note at . The phrase "by his own feet" here means, that he walks there himself. He is not led or driven by others, but he goes himself into the net. Wild animals are sometimes driven, but he walks along of his own accord into the net, and has no one to blame but himself.
And he walketh upon a snare - Or a pitfall. This was formerly the mode of taking wild beasts. It was done by excavating a place in the earth, and covering it over with turf, leaves, etc. supported in a slender manner; so that the lion, or elephant or tiger that should tread on it, would fall through. These methods of taking wild beasts have been practiced from the earliest times, and are practiced everywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: he is cast: Job 22:10; Est 3:9, Est 6:13, Est 7:5, Est 7:10; Psa 9:15, Psa 35:8; Pro 5:22, Pro 29:6; Eze 32:3; Ti1 3:7, Ti1 6:9; Ti2 2:26
Job 18:9
Carl Friedrich Keil and Franz Delitzsch
18:8
8 For he is driven into the net by his own feet,
And he walketh over a snare.
9 The trap holdeth his heel fast,
The noose bindeth him.
10 His snare lieth hidden in the earth,
His nets upon the path;
11 Terrors affright him on every side,
And scare him at every step.
The Pual שׁלּח signifies not merely to be betrayed into, but driven into, like the Piel, Job 30:12, to drive away, and as it is to be translated in the similar passage in the song of Deborah, Judg 5:15 : "And as Issachar, Barak was driven (i.e., with desire for fighting) behind him down into the valley (the place of meeting under Mount Tabor);" בּרגליו, which there signifies, according to Judg 4:10; Judg 8:5, "upon his feet = close behind him," is here intended of the intermediate cause: by his own feet he is hurried into the net, i.e., against his will, and yet with his own feet he runs into destruction. The same thing is said in Job 18:8; the way on which he complacently wanders up and down (which the Hithp. signifies here) is שׂבכה, lattice-work, here a snare (Arab. schabacah, a net, from שׂבך, schabaca, to intertwine, weave), and consequently will suddenly break in and bring him to ruin. This fact of delivering himself over to destruction is established in apocopated futt. (Job 18:9) used as praes., and without the voluntative signification in accordance with the poetic licence: a trap catches a heel (poetic brevity for: the trap catches his heel), a noose seizes upon him, עליו (but with the accompanying notion of overpowering him, which the translation "bind" is intended to express). Such is the meaning of צמּים here, which is not plur., but sing., from צמם (Arab. ḍmm), to tie, and it unites in itself the meanings of snare-layer (Job 5:5) and of snare; the form (as אבּיר, אדּיר) corresponds more to the former, but does not, however, exclude the latter, as תּנּין and לפּיד (λαμπάς) show.
The continuation in Job 18:10 of the figure of the fowler affirms that that issue of his life (Job 18:9) has been preparing long beforehand; the prosperity of the evil-doer from the beginning tends towards ruin. Instead of חבלו we have the pointing חבלו, as it would be in Arab. in a similar sense hhabluhu (from hhabl, a cord, a net). The nearer destruction is now to him, the stronger is the hold which his foreboding has over him, since, as Job 18:11 adds, terrible thoughts (בּלּהות) and terrible apparitions fill him with dismay, and haunt him, following upon his feet. לרגליו, close behind him, as Gen 30:30; 1Kings 25:42; Is 41:2; Hab 3:5. The best authorized pointing of the verb is והפיצהוּ, with Segol (Ges. 104, 2, c), Chateph-Segol, and Kibbutz. Except in Hab 3:14, where the prophet includes himself with his people, הפיץ, diffundere, dissipare (vid., Job 37:11; Job 40:11), never has a person as its obj. elsewhere. It would also probably not be used, but for the idea that the spectres of terror pursue him at every step, and are now here, now there, and his person is as it were multiplied.
Geneva 1599
18:8 For he is cast into a net by his own feet, and he (f) walketh upon a snare.
(f) Meaning, that the wicked are in continual danger.
John Gill
18:8 For he is cast into a net by his own feet,.... He goes into it of himself, incautious and imprudent; the counsels, schemes, and methods he takes to hurt others, issue in his own ruin; the pit he digs for them, he falls and sinks into himself; and the net which he has spread and hid for others, in it is his own foot taken; and the ways and means he takes to do himself good, to amass riches and advance his family, being illicit ones, prove snares and nets unto him, those leading him into many foolish and hurtful lusts, which bring him to perdition, Ps 9:15; even the various sins and transgressions he commits are snares unto him, by which he is enticed and drawn in: for in "the transgression of an evil man there is a snare", Prov 29:6; these promise him peace, and pleasure, and liberty, but give neither; they are nets in which he is entangled, and cords by which he is held, Ps 9:15; into which his own feet carry him: some render it, "he goes with a net at his feet" (n), or with his feet in a net; he cannot go where he would, or do as he pleases; he is restrained by the providence of God; as the devils are held in chains, so the feet of wicked men are entangled in a net, that they cannot move and act as they are desirous of:
and he walketh upon a snare: laid for him, and hidden to him, and therefore walks on boldly and unconcerned, not being apprehensive of any danger, though greatly exposed to it; he walks on as on firm and good ground, and in a broad road, but destruction and misery are in his ways; yet he walks on of himself willingly, and with all his strength, pleasing himself in the path he treads, not dreaming of the mischief that awaits him; or "upon a thicket" (o) of thorns and briers, his sins and iniquities with which he is entangled, and out of which he cannot extricate himself, or afflictive providences with which his way is hedged up; though the former sense seems best; Mr. Broughton renders it, "a platted gin".
(n) "nam it cum reti in pedibus suis", Cocceius. (o) "in perplexo", Cocceius.
John Wesley
18:8 Feet - By his own designs and actions.
Robert Jamieson, A. R. Fausset and David Brown
18:8 he walketh upon--rather, "he lets himself go into the net" [UMBREIT]. If the English Version be retained, then understand "snare" to be the pitfall, covered over with branches and earth, which when walked upon give way (Ps 9:15; Job 35:8).
18:918:9: ※ Եկեսցե՛ն ՚ի վերայ նորա որոգայթք. զօրացուսցէ՛ ՚ի վերայ նորա զծարաւիս։
9 Դարաններ են վրան թափուելու. ծարաւիներին զօրացնելու է նրա դէմ:
9 Վարմը անոր գարշապարը պիտի բռնէ Ու աւարառուն անոր պիտի յաղթէ։
[179]Եկեսցեն ի վերայ նորա որոգայթք, զօրացուսցէ ի վերայ նորա զծարաւիս:

18:9: ※ Եկեսցե՛ն ՚ի վերայ նորա որոգայթք. զօրացուսցէ՛ ՚ի վերայ նորա զծարաւիս։
9 Դարաններ են վրան թափուելու. ծարաւիներին զօրացնելու է նրա դէմ:
9 Վարմը անոր գարշապարը պիտի բռնէ Ու աւարառուն անոր պիտի յաղթէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:918:9 Петля зацепит за ногу его, и грабитель уловит его.
18:9 ἔλθοισαν ερχομαι come; go δὲ δε though; while ἐπ᾿ επι in; on αὐτὸν αυτος he; him παγίδες παγις trap κατισχύσει κατισχυω force down; prevail ἐπ᾿ επι in; on αὐτὸν αυτος he; him διψῶντας διψαω thirsty
18:9 יֹאחֵ֣ז yōḥˈēz אחז seize בְּ bᵊ בְּ in עָקֵ֣ב ʕāqˈēv עָקֵב heel פָּ֑ח pˈāḥ פַּח bird-trap יַחֲזֵ֖ק yaḥᵃzˌēq חזק be strong עָלָ֣יו ʕālˈāʸw עַל upon צַמִּֽים׃ ṣammˈîm צַמִּים [uncertain]
18:9. tenebitur planta illius laqueo et exardescet contra eum sitisThe sole of his foot shall be held in a snare, and thirst shall burn against him.
9. A gin shall take by the heel, a snare shall lay hold on him.
18:9. The gin shall take [him] by the heel, [and] the robber shall prevail against him.
18:9. His heel will be held in a snare, and thirst will rage against him.
The gin shall take [him] by the heel, [and] the robber shall prevail against him:

18:9 Петля зацепит за ногу его, и грабитель уловит его.
18:9
ἔλθοισαν ερχομαι come; go
δὲ δε though; while
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
παγίδες παγις trap
κατισχύσει κατισχυω force down; prevail
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
διψῶντας διψαω thirsty
18:9
יֹאחֵ֣ז yōḥˈēz אחז seize
בְּ bᵊ בְּ in
עָקֵ֣ב ʕāqˈēv עָקֵב heel
פָּ֑ח pˈāḥ פַּח bird-trap
יַחֲזֵ֖ק yaḥᵃzˌēq חזק be strong
עָלָ֣יו ʕālˈāʸw עַל upon
צַמִּֽים׃ ṣammˈîm צַמִּים [uncertain]
18:9. tenebitur planta illius laqueo et exardescet contra eum sitis
The sole of his foot shall be held in a snare, and thirst shall burn against him.
18:9. The gin shall take [him] by the heel, [and] the robber shall prevail against him.
18:9. His heel will be held in a snare, and thirst will rage against him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:9: The gin shall take him - Houbigant reads the tenth before the ninth verse, thus: "The snare is laid for him in the ground, and a trap for him in the way. The gin shall take him by the heel, and the robber shall prevail against him." From the beginning of the seventh verse to the end of the thirteenth there is an allusion to the various arts and methods practiced in hunting. 1. A number of persons extend themselves in a forest, and drive the game before them, still straitening the space from a broad base to a narrow point in form of a triangle, so that the farther they go the less room have they on the right and left, the hunters lining each side, while the drovers with their dogs are coming up behind. "The steps of his strength shall be straitened," 2. Nets, gins, and pitfalls, are laid or formed in different places, so that many are taken before they come to the point where the two lines close. "He is cast into a net, he walketh upon a snare - the trap is laid for him in the way - the snare in the ground,"10. 3. The howling of the dogs, with the shouts of the huntsmen, fill him with dismay, and cause him to run himself beyond his strength and out of breath. "Terrors shall make him afraid on every side, and shall drive him to his feet," 4. While spent with hunger and fatigue, he is entangled in the spread nets; and the huntsman either pierces him with an arrow or spear, or cuts the sinews of his legs, so that he is easily captured and destroyed. "The robbers shall prevail against him," "His strength is hunger-bitten, and destruction is ready at his side," This latter verse is thus paraphrased by the Chaldee: "Let his first-born son be famished; and affliction be prepared for his wife."
Albert Barnes: Notes on the Bible - 1834
18:9: The gin - Another method of taking wild beasts. It was a snare so made as to spring suddenly on an animal, securing him by the neck or feet. We use a trap for the same purpose. The Hebrew word (פח pach) may denote anything of this kind - a snare, net, noose, etc. with which birds or wild animals are taken.
By the heel - By the foot.
And the robber shall pRev_ail - He shall be overpowered by the highwayman; or the plunderer shall make a sudden descent upon him, and strip him of his all. The meaning is, that destruction would suddenly overtake him. There can be no doubt that Bildad meant to apply all this to Job.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: The gin: Isa 8:14, Isa 8:15
robber: Job 1:15, Job 1:17, Job 5:5
Job 18:10
John Gill
18:9 The gin shall take him by the heel,.... And hold him fast, so that he shall not be able to get away, especially out of such as are set by God himself; for God has his nets, and snares, and gins for wicked men, and such plenty of them, that he even is said to rain them on them; yea, he himself is a gin and a snare unto them, and out of his hands there is no escaping, wherefore it is a terrible thing to fall into them, see Ezek 12:13;
and the robber shall prevail against him; either robbers literally taken, such as the Sabeans and Chaldeans, to whom Bildad may have reference, who prevailed against Job, and plundered him of his substance; and such as these, as the word signifies, are "thirsty ones" (p), who thirst after the wealth and riches of men, and after their blood for the sake thereof, bloodthirsty ones; Mr. Broughton renders it, "the savage", barbarous, wild, and uncivilized, that lived in desert places, and were like wild beasts, let their hair grow long, to make them look more terrible and formidable, which some take to be the signification of the word, and render it "horrid" (q) or terrible; see Gill on Job 5:5; or else the devil may be meant, who is like a roaring lion, terrible and frightful, and who, as he was a murderer from the beginning, so a thief and robber, that comes to kill and destroy, and whom God suffers to prevail over the children of disobedience, and in whom he works powerfully, being the strong man armed, that has possession of them and their goods, and keeps them in peace; and who has his snares, which he lays suited to the tempers and dispositions of men, and in which they are taken alive, as beasts of prey, and are detained by him at his pleasure, Ti2 2:26.
(p) "sitibundos", Montanus; "sitibundus", Tigurine version. (q) "Horridus", Junius & Tremellius, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
18:9 robber--rather answering to "gin" in the parallel clause, "the noose shall hold him fast" [UMBREIT].
18:1018:10: ※ Զի թաքուցեա՛լ են յերկրի տոռունք նորա, եւ կալանք նորա շուրջանակի ՚ի վերայ շաւղաց նորա[9251]։ [9251] Ոմանք. Եւ կալանք նորա ՚ի վերայ շաւղաց։
10 Նրա համար հողում թակարդ է թաքցուած, իսկ ճանապարհին՝ որոգայթներ:
10 Անոր համար գետնին մէջ թակարդ պահուած է Ու անոր ճամբուն վրայ՝ որոգայթ։
Զի թաքուցեալ են յերկրի տոռունք նորա, եւ կալանք նորա ի վերայ շաւղաց նորա:

18:10: ※ Զի թաքուցեա՛լ են յերկրի տոռունք նորա, եւ կալանք նորա շուրջանակի ՚ի վերայ շաւղաց նորա[9251]։
[9251] Ոմանք. Եւ կալանք նորա ՚ի վերայ շաւղաց։
10 Նրա համար հողում թակարդ է թաքցուած, իսկ ճանապարհին՝ որոգայթներ:
10 Անոր համար գետնին մէջ թակարդ պահուած է Ու անոր ճամբուն վրայ՝ որոգայթ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:10 Скрытно разложены по земле силки для него и западни на дороге.
18:10 κέκρυπται κρυπτω hide ἐν εν in τῇ ο the γῇ γη earth; land σχοινίον σχοινιον cord αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the σύλλημψις συλληψις he; him ἐπὶ επι in; on τρίβων τριβος path
18:10 טָמ֣וּן ṭāmˈûn טמן hide בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth חַבְלֹ֑ו ḥavlˈô חֶבֶל cord וּ֝ ˈû וְ and מַלְכֻּדְתֹּ֗ו malkuḏtˈô מַלְכֹּדֶת snare עֲלֵ֣י ʕᵃlˈê עַל upon נָתִֽיב׃ nāṯˈîv נָתִיב path
18:10. abscondita est in terra pedica eius et decipula illius super semitamA gin is hidden for him in the earth, and his trap upon the path.
10. A noose is hid for him in the ground, and a trap for him in the way.
18:10. The snare [is] laid for him in the ground, and a trap for him in the way.
18:10. A trap has been hidden for him in the earth, and a decoy, along his path.
The snare [is] laid for him in the ground, and a trap for him in the way:

18:10 Скрытно разложены по земле силки для него и западни на дороге.
18:10
κέκρυπται κρυπτω hide
ἐν εν in
τῇ ο the
γῇ γη earth; land
σχοινίον σχοινιον cord
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
σύλλημψις συλληψις he; him
ἐπὶ επι in; on
τρίβων τριβος path
18:10
טָמ֣וּן ṭāmˈûn טמן hide
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
חַבְלֹ֑ו ḥavlˈô חֶבֶל cord
וּ֝ ˈû וְ and
מַלְכֻּדְתֹּ֗ו malkuḏtˈô מַלְכֹּדֶת snare
עֲלֵ֣י ʕᵃlˈê עַל upon
נָתִֽיב׃ nāṯˈîv נָתִיב path
18:10. abscondita est in terra pedica eius et decipula illius super semitam
A gin is hidden for him in the earth, and his trap upon the path.
18:10. The snare [is] laid for him in the ground, and a trap for him in the way.
18:10. A trap has been hidden for him in the earth, and a decoy, along his path.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:10: The snare is laid - All this language is taken from the modes of taking wild beasts; but it is not possible to designate with absolute certainty the methods in which it was done. The word used here (חבל chebel) means a cord, or rope; and then a snare, gin, or toil, such as is used by hunters. It was used in some way as a noose to secure an animal. This was concealed (Hebrew) "in the earth" - so covered up that an animal would not perceive it, and so constructed that it might be made to spring upon it suddenly.
And a trap - We have no reason to suppose that at that time they employed steel to construct traps as we do now, or that the word here has exactly the sense which we give to it. The Hebrew word (מלכדת malkô deth) is from לכד lâ kad - "to take," "to catch," and means a noose, snare, spring - by which an animal was seized. It is a general term; though undoubtedly used to denote a particular instrument, then well known. The general idea in all this is, that the wicked man would be suddenly seized by calamities, as a wild animal or a bird is taken in a snare. Independently of the interest of the entire passage -10 as a part of the argument of Bildad, it is interesting from the view which it gives of the mode of securing wild animals in the early periods of the world. They had no guns as we have; but they early learned the art of setting gins and snares by which they were taken. In illustrating this passage, it will not be inappropriate to refer to some of the modes of hunting practiced by the ancient Egyptians. The same methods were practiced then in catching birds and taking wild beasts as now, and there is little novelty in modern practices. The ancients had not only traps, nets, and springs, but also bird-lime smeared upon twigs, and made use of stalking-horses, setting dogs, etc. The various methods in which this was done, may be seen described at length in Wilkinson's Manners and Customs of the Ancient Egyptians, vol. iii. pp. 1-81. The noose was employed to catch the wild ox, the antelope, and other animals.
This seems to be a self-acting net, so constructed that the birds, when coming in contact with it, close it upon themselves.
This trap appears as if in a vertical position, although, doubtless, it is intended to represent a trap lying upon the ground.
There are other traps very similar to this, except that they are oval; and probably have a net like the former. They are composed of two arcs, which, being kept open by machinery in the middle, furnish the oval frame of the net; but when the bird flies in, and knocks out the pin in the center, the arcs collapse enclosing the bird in the net. One instance occurs, in a painting at Thebes, of a trap, in which a hyaena is caught, and carried on the shoulders of two men. It was a common method of hunting to enclose a large tract of land by a circle of nets, or to station men at convenient distances, and gradually to contract the circle by coming near to each other, and thus to drive all the wild animals into a narrow enclosure, where they could be easily slain. Some idea of the extent of those enclosures may be formed from the by no means incredible circumstance related by Plutarch, that when the Macedonian conquerors were in Persia, Philotos, the son of Armenio, had hunting-nets that would enclose the space of an hundred furlongs. The Oriental sovereigns have sometimes employed whole armies in this species of hunting. Picture Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: snare: Psa 11:6; Eze 12:13; Rom 11:9
laid: Heb. hidden
Job 18:11
John Gill
18:10 The snare is laid for him in the ground,.... Or "hidden" (r) there; for, as Solomon says, "in vain the net is spread in sight of any bird", Prov 1:17; and in vain it is to lay a snare publicly in the sight or creature, it will not then come near it, but shun and avoid it; and therefore it is laid underground, or hid in the earth, or in some private place, where the creature it is designed for may be thought to come, or into which it is decoyed; or "the cord" (s), that which is fastened to the snare or net, and which the fowler holds in his hand, and pulls with; as he finds occasion and opportunity offers; but this is hid as much as possible, that it may not be seen:
and a trap for him in the way; in which he is used to walk, by the roadside, or in it; Mr. Broughton renders it, "a pitfall on the wayside", such as is dug for beasts to fall into and be taken. The whole of this is designed to show how suddenly and secretly wicked men are taken in nets, and snares, and gins, either of their own or others laying, and, while they are crying "Peace, peace, sudden destruction comes upon them"; see Eccles 9:12.
(r) "absconditus", V. L. Pagninus, Montanus, Junius & Tremellius, &c. (s) "funis ejus", Montanus, Tigurine version, Mercerus, Drusius, Cocceius, Schmidt.
18:1118:11: ※ Սատակեսցեն զնա ցաւք շուրջանակի. բազումք զոտիւք նորա պատեսցին
11 Ցաւերը բոլոր կողմերից ոչնչացնելու են նրան. շատեր նրա ձեռքն ու ոտքն են կապելու տանջահարող սովով:
11 Արհաւիրքը զանիկա ամէն կողմէն պիտի պաշարէ Ու զանիկա իր ոտքերովը ասդին անդին պիտի վազցնէ։
[180]Սատակեսցեն զնա ցաւք շուրջանակի, բազումք զոտիւք նորա պատեսցին ի նեղութեան սովոյ:

18:11: ※ Սատակեսցեն զնա ցաւք շուրջանակի. բազումք զոտիւք նորա պատեսցին
11 Ցաւերը բոլոր կողմերից ոչնչացնելու են նրան. շատեր նրա ձեռքն ու ոտքն են կապելու տանջահարող սովով:
11 Արհաւիրքը զանիկա ամէն կողմէն պիտի պաշարէ Ու զանիկա իր ոտքերովը ասդին անդին պիտի վազցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:11 Со всех сторон будут страшить его ужасы и заставят его бросаться туда и сюда.
18:11 κύκλῳ κυκλω circling; in a circle ὀλέσαισαν ολλυμι he; him ὀδύναι οδυνη pain πολλοὶ πολυς much; many δὲ δε though; while περὶ περι about; around πόδας πους foot; pace αὐτοῦ αυτος he; him ἔλθοισαν ερχομαι come; go ἐν εν in λιμῷ λιμος famine; hunger στενῷ στενος narrow; strait
18:11 סָ֭בִיב ˈsāvîv סָבִיב surrounding בִּֽעֲתֻ֣הוּ bˈiʕᵃṯˈuhû בעת terrify בַלָּהֹ֑ות vallāhˈôṯ בַּלָּהָה terror וֶ we וְ and הֱפִיצֻ֥הוּ hᵉfîṣˌuhû פוץ disperse לְ lᵊ לְ to רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
18:11. undique terrebunt eum formidines et involvent pedes eiusFears shall terrify him on every side, and shall entangle his feet.
11. Terrors shall make him afraid on every side, and shall chase him at his heels.
18:11. Terrors shall make him afraid on every side, and shall drive him to his feet.
18:11. Horrifying things will terrify him everywhere and will entangle his feet.
Terrors shall make him afraid on every side, and shall drive him to his feet:

18:11 Со всех сторон будут страшить его ужасы и заставят его бросаться туда и сюда.
18:11
κύκλῳ κυκλω circling; in a circle
ὀλέσαισαν ολλυμι he; him
ὀδύναι οδυνη pain
πολλοὶ πολυς much; many
δὲ δε though; while
περὶ περι about; around
πόδας πους foot; pace
αὐτοῦ αυτος he; him
ἔλθοισαν ερχομαι come; go
ἐν εν in
λιμῷ λιμος famine; hunger
στενῷ στενος narrow; strait
18:11
סָ֭בִיב ˈsāvîv סָבִיב surrounding
בִּֽעֲתֻ֣הוּ bˈiʕᵃṯˈuhû בעת terrify
בַלָּהֹ֑ות vallāhˈôṯ בַּלָּהָה terror
וֶ we וְ and
הֱפִיצֻ֥הוּ hᵉfîṣˌuhû פוץ disperse
לְ lᵊ לְ to
רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
18:11. undique terrebunt eum formidines et involvent pedes eius
Fears shall terrify him on every side, and shall entangle his feet.
18:11. Terrors shall make him afraid on every side, and shall drive him to his feet.
18:11. Horrifying things will terrify him everywhere and will entangle his feet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Чем ближе гибель, тем сильнее становится ее предчувствие, и больше прилагается усилий к спасению ("заставят его бросаться туда и сюда", - ст. 11). Но последнее невозможно: кругом грешника ужасы, - предзнаменования бедствий. Стремление избавиться от них только обессиливает его, как обессиливает человека голод: и гибель готова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Terrors shall make him afraid on every side, and shall drive him to his feet. 12 His strength shall be hungerbitten, and destruction shall be ready at his side. 13 It shall devour the strength of his skin: even the firstborn of death shall devour his strength. 14 His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. 15 It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation. 16 His roots shall be dried up beneath, and above shall his branch be cut off. 17 His remembrance shall perish from the earth, and he shall have no name in the street. 18 He shall be driven from light into darkness, and chased out of the world. 19 He shall neither have son nor nephew among his people, nor any remaining in his dwellings. 20 They that come after him shall be astonied at his day, as they that went before were affrighted. 21 Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.
Bildad here describes the destruction itself which wicked people are reserved for in the other world, and which, in some degree, often seizes them in this world. Come, and see what a miserable condition the sinner is in when his day comes to fall.
I. See him disheartened and weakened by continual terrors arising from the sense of his own guilt and the dread of God's wrath (v. 11, 12): Terror shall make him afraid on every side. The terrors of his own conscience shall haunt him, so that he shall never be easy. Wherever he goes, these shall follow him; which way soever he looks, these shall stare him in the face. It will make him tremble to see himself fought against by the whole creation, to see Heaven frowning on him, hell gaping for him, and earth sick of him. He that carries his own accuser, and his own tormentor, always in his bosom, cannot but be afraid on every side. This will drive him to his feet, like the malefactor, who, being conscious of his own guilt, takes to his heels and flees when none pursues, Prov. xxviii. 1. But his feet will do him no service; they are fast in the snare, v. 9. The sinner may as soon overpower the divine omnipotence as flee from the divine omniscience, Amos ix. 2, 3. No marvel that the sinner is dispirited and distracted with fear, for, 1. He sees his ruin approaching: Destruction shall be ready at his side, to seize him whenever justice gives the word, so that he is brought into desolation in a moment, Ps. lxxiii. 19. 2. He feels himself utterly unable to grapple with it, either to escape it or to bear up under it. That which he relied upon as his strength (his wealth, power, pomp, friends, and the hardiness of his own spirit) shall fail him in the time of need, and be hunger-bitten, that is, it shall do him no more service than a famished man, pining away for hunger, would do in work or war. The case being thus with him, no marvel that he is a terror to himself. Note, The way of sin is a way of fear, and leads to everlasting confusion, of which the present terrors of an impure and unpacified conscience are earnests, as they were to Cain and Judas.
II. See him devoured and swallowed up by a miserable death; and miserable indeed a wicked man's death is, how secure and jovial soever his life was. 1. See him dying, arrested by the first-born of death (some disease, or some stroke that has in it a more than ordinary resemblance of death itself; so great a death, as it is called, 2 Cor. i. 10, a messenger of death that has in it an uncommon strength and terror), weakened by the harbingers of death, which devour the strength of his skin, that is, it shall bring rottenness into his bones and consume them. His confidence shall then be rooted out of his tabernacle (v. 14), that is, all that he trusted to for his support shall be taken from him, and he shall have nothing to rely upon, no, not his own tabernacle. His own soul was his confidence, but that shall be rooted out of the tabernacle of the body, as a tree that cumbered the ground. "Thy soul shall be required of thee." 2. See him dead, and see his case then with an eye of faith. (1.) He is then brought to the king of terrors. He was surrounded with terrors while he lived (v. 11), and death was the king of all those terrors; they fought against the sinner in death's name, for it is by reason of death that sinners are all their lifetime subject to bondage (Heb. ii. 15), and at length they will be brought to that which they so long feared, as a captive to the conqueror. Death is terrible to nature; our Saviour himself prayed, Father, save me from this hour. But to the wicked it is in a special manner the king of terrors, both as it is a period to that life in which they placed their happiness and a passage to that life where they will find their endless misery. How happy then are the saints, and how much indebted to the Lord Jesus, by whom death is so far abolished, and the property of it altered, that this king of terrors becomes a friend and servant! (2.) He is then driven from the light into darkness (v. 18), from the light of this world, and his prosperous condition in it, into darkness, the darkness of the grave, the darkness of hell, into utter darkness, never to see light (Ps. xlix. 19), not the least gleam, nor any hopes of it. (3.) He is then chased out of the world, hurried and dragged away by the messengers of death, sorely against his will, chased as Adam out of paradise, for the world is his paradise. It intimates that he would fain stay here; he is loth to depart, but go he must; all the world is weary of him, and therefore chases him out, as glad to get rid of him. This is death to a wicked man.
III. See his family sunk and cut off, v. 15. The wrath and curse of God light and lie, not only upon his head and heart, but upon his house too, to consume it with the timber and stones thereof, Zech. v. 4. Death itself shall dwell in his tabernacle, and, having expelled him, shall take possession of his house, to the terror and destruction of all that he leaves behind. Even the dwelling shall be ruined for the sake of its owner: Brimstone shall be scattered upon his habitation, rained upon it as upon Sodom, to the destruction of which this seems to have reference. Some think he here upbraids Job with the burning of his sheep and servants with fire from heaven. The reason is here given why his tabernacle is thus marked for ruin: Because it is none of his; that is, it was unjustly got, and kept, from the rightful owner, and therefore let him not expect either the comfort or the continuance of it. His children shall perish, either with him or after him, v. 16. So that, his roots being in his own person dried up beneath, above his branch (every child of his family) shall be cut off. Thus the houses of Jeroboam, Baasha, and Ahab, were cut off; none that descended from them were left alive. Those who take root in the earth may expect it will thus be dried up; but, if we be rooted in Christ, even our leaf shall not wither, much less shall our branch be cut off. Those who consult the true honour of their family, and the welfare of its branches, will be afraid of withering it by sin. The extirpation of the sinner's family is mentioned again (v. 19): He shall neither have son nor nephew, child nor grandchild, to enjoy his estate and bear up his name, nor shall there be any remaining in his dwelling akin to him. Sin entails a curse upon posterity, and the iniquity of the fathers is often visited upon the children. Herein, also, it is probable that Bildad reflects upon the death of Job's children and servants, as a further proof of his being a wicked man; whereas all that are written childless are not thereby written graceless; there is a name better than that of sons and daughters.
IV. See his memory buried with him, or made odious; he shall either be forgotten or spoken of with dishonour (v. 17): His remembrance shall perish from the earth; and, if it perish thence, it perishes wholly, for it was never written in heaven, as the names of the saints are, Luke x. 20. All his honour shall be laid and lost in the dust, or stained with perpetual infamy, so that he shall have no name in the street, departing without being desired. Thus the judgments of God follow him, after death, in this world, as an indication of the misery his soul is in after death, and an earnest of that everlasting shame and contempt to which he shall rise in the great day. The memory of the just is blessed, but the name of the wicked shall rot, Prov. x. 7.
V. See a universal amazement at his fall, v. 20. Those that see it are affrighted, so sudden is the change, so dreadful the execution, so threatening to all about him: and those that come after, and hear the report of it, are astonished at it; their ears are made to tingle, and their hearts to tremble, and they cry out, Lord, how terrible art thou in thy judgments! A place or person utterly ruined is said to be made an astonishment, Deut. xxviii. 37; 2 Chron. vii. 21; Jer. xxv. 9, 18. Horrible sins bring strange punishments.
VI. See all this averred as the unanimous sense of the patriarchal age, grounded upon their knowledge of God and their many observations of his providence (v. 21): Surely such are the dwellings of the wicked, and this is the place (this the condition) of him that knows not God! See here what is the beginning, and what is the end, of the wickedness of this wicked world. 1. The beginning of it is ignorance of God, and it is a wilful ignorance, for there is that to be known of him which is sufficient to leave them for ever inexcusable. They know not God, and then they commit all iniquity. Pharaoh knows not the Lord, and therefore will not obey his voice. 2. The end of it, and that is utter destruction. Such, so miserable, are the dwellings of the wicked. Vengeance will be taken of those that know not God, 2 Thess. i. 8. For those whom he has not honour from he will get himself honour upon. Let us therefore stand in awe and not sin, for it will certainly be bitterness in the latter end.
Albert Barnes: Notes on the Bible - 1834
18:11: Terrors shall make him afraid - He shall be constantly subject to alarms, and shall never feel secure. "Terrors here are represented as allegorical persons, like the Furies in the Greek poets." Noyes. The idea here is substantially the same as that given by Eliphaz, -22.
And shall drive him to his feet - Margin, scatter. This is a literal translation of the Hebrew. The idea is, that he will be alarmed by such terrors; his self-composure will be dissipated, and he will "take to his heels."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: Terrors: Job 6:4, Job 15:21, Job 20:25; Psa 73:19; Jer 6:25, Jer 20:3, Jer 20:4, Jer 46:5, Jer 49:29; Co2 5:11; Rev 6:15, Rev 6:16
drive him: Heb. scatter him
to his feet: Lev 26:36; Kg2 7:6, Kg2 7:7; Psa 53:5; Pro 28:1
Job 18:12
John Gill
18:11 Terrors shall make him afraid on every side,.... Make him a "Magormissabib", or "terror on every side", as Pashur was a terror to himself, Jer 20:3, and all his friends about him; these terrors may be either the terrors of the judges of the earth upon wicked men, who are, or should be, a terror to evildoers, and of whom wicked men are afraid, lest they should be taken and punished by them; to this sense is the note of Sephorno: or else the terrors of a guilty conscience, which drive a man to his wits' end, that he knows not what to do, nor whither to go; these terrify him night and day, and make an hell upon earth unto him; or the terrors of the righteous law of God broken by him, its menaces and curses threatening him with death and everlasting damnation; or the terrors of the judgments of God on earth, which by their forerunners appear to be coming on it, by reason of which men's hearts fail for fear of them; or terrible apprehensions of the wrath of God for sin, here and hereafter, together with the terrors of death, which fall upon them, and of an awful judgment yet to come. Now Bildad had observed, that Job had said some things concerning the terrors he was sometimes possessed of, Job 6:4; and therefore would suggest from hence that he must be a wicked man, since this is the case of such; but it is easy to observe that good men are sometimes surrounded with terrors as well as others, so that this is no proof of a man's character and state, see Ps 88:15;
and shall drive him to his feet; to take to his feet and run, in order to get rid of his terrors if possible, but in vain; these cause him not to run to God, to his feet, to the throne and footstool of his grace, but from him, to the rocks and mountains to hide him from his wrath, though there is no going from his spirit, nor fleeing from his presence; and terrors will also have such an effect upon wielded men as to cause them to flee from men, as in Cain, who not only went, from the presence of the Lord, but from the society of men, and became a fugitive and vagabond, and afraid of everyone he met with, lest he should kill him; and sometimes wicked men flee when none pursue, and even at the sound of shaking leaf, Prov 28:1; or "shall scatter him at his feet" (t), either at the feet of the robber, or cause him to fall to the ground, in the place where his feet stood. Mr. Broughton renders it, "shall press him at his feet", shall follow at his heels, and keep close to him wherever he goes, and overtake and seize him.
(t) "dispergent eum", Pagninus, Montanus, Beza, Mercerus, Piscator, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
18:11 Terrors--often mentioned in this book (Job 18:14; Job 24:17; &c.). The terrors excited through an evil conscience are here personified. "Magor-missabib" (Jer 20:3).
drive . . . to his feet--rather, "shall pursue" (literally, "scatter," Hab 3:14) him close "at his heels" (literally, "immediately after his feet," Hab 3:5; 1Kings 25:42; Hebrew). The image is that of a pursuing conqueror who scatters the enemy [UMBREIT].
18:1218:12: ՚ի նեղութեան սովոյ։ Պատրաստեալ է նմա կործանումն ահագին. կերիցին կնիք ոտից նորա[9252]։ [9252] ՚Ի լուս՛՛. ՚ի վերայ՝ Կերիցին, եւ այլն. նշանակի՝ կորիցեն կեանք նորա։ Ոմանք. Կերիցեն նորա կինք ոտից նորա։
12 Նրա համար ահաւոր կործանում է պատրաստուած. ոտքի ներբանները մաշուելու են:
12 Անոր զօրութիւնը պիտի անօթենայ Ու կորուստը անոր քով պատրաստ է
Պատրաստեալ է նմա կործանումն ահագին, կերիցին կինք ոտից նորա:

18:12: ՚ի նեղութեան սովոյ։ Պատրաստեալ է նմա կործանումն ահագին. կերիցին կնիք ոտից նորա[9252]։
[9252] ՚Ի լուս՛՛. ՚ի վերայ՝ Կերիցին, եւ այլն. նշանակի՝ կորիցեն կեանք նորա։ Ոմանք. Կերիցեն նորա կինք ոտից նորա։
12 Նրա համար ահաւոր կործանում է պատրաստուած. ոտքի ներբանները մաշուելու են:
12 Անոր զօրութիւնը պիտի անօթենայ Ու կորուստը անոր քով պատրաստ է
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:12 Истощится от голода сила его, и гибель готова, сбоку у него.
18:12 πτῶμα πτωμα corpse δὲ δε though; while αὐτῷ αυτος he; him ἡτοίμασται ετοιμαζω prepare ἐξαίσιον εξαισιος beyond what is ordained
18:12 יְהִי־ yᵊhî- היה be רָעֵ֥ב rāʕˌēv רָעֵב hungry אֹנֹ֑ו ʔōnˈô אָוֶן wickedness וְ֝ ˈw וְ and אֵ֗יד ʔˈêḏ אֵיד calamity נָכֹ֥ון nāḵˌôn כון be firm לְ lᵊ לְ to צַלְעֹֽו׃ ṣalʕˈô צֶלַע stumbling
18:12. adtenuetur fame robur eius et inedia invadat costas illiusLet his strength be wasted with famine, and let hunger invade his ribs.
12. His strength shall be hunger-bitten and calamity shall be ready for his halting.
18:12. His strength shall be hungerbitten, and destruction [shall be] ready at his side.
18:12. Let his strength be diminished by famine, and let starvation invade his ribs.
His strength shall be hungerbitten, and destruction [shall be] ready at his side:

18:12 Истощится от голода сила его, и гибель готова, сбоку у него.
18:12
πτῶμα πτωμα corpse
δὲ δε though; while
αὐτῷ αυτος he; him
ἡτοίμασται ετοιμαζω prepare
ἐξαίσιον εξαισιος beyond what is ordained
18:12
יְהִי־ yᵊhî- היה be
רָעֵ֥ב rāʕˌēv רָעֵב hungry
אֹנֹ֑ו ʔōnˈô אָוֶן wickedness
וְ֝ ˈw וְ and
אֵ֗יד ʔˈêḏ אֵיד calamity
נָכֹ֥ון nāḵˌôn כון be firm
לְ lᵊ לְ to
צַלְעֹֽו׃ ṣalʕˈô צֶלַע stumbling
18:12. adtenuetur fame robur eius et inedia invadat costas illius
Let his strength be wasted with famine, and let hunger invade his ribs.
12. His strength shall be hunger-bitten and calamity shall be ready for his halting.
18:12. His strength shall be hungerbitten, and destruction [shall be] ready at his side.
18:12. Let his strength be diminished by famine, and let starvation invade his ribs.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:12: His strength shall be hungerbitten - Shall be exhausted by hunger or famine.
And destruction shall be ready at his side - Hebrew "Shall be fitted" נכוּן nā kû n "to his side." Some have supposed that this refers to some disease, like the pleurisy, that would adhere closely to his side. So Jerome understands it. Schultens has quoted some passages from Arabic poets, in which calamities are represented as "breaking the side." Bildad refers probably, to some heavy judgments that would crush a man; such that the ribs, or the human frame, could not bear; and the meaning is, that a wicked man would be certainly crushed by misfortune.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: hungerbitten: Job 15:23, Job 15:24; Sa1 2:5, Sa1 2:36; Psa 34:10, Psa 109:10
destruction: Psa 7:12-14; Th1 5:3; Pe2 2:3
Job 18:13
Carl Friedrich Keil and Franz Delitzsch
18:12
12 His calamity looketh hunger-bitten,
And misfortune is ready for his fall.
13 It devoureth the members of his skin;
The first-born of death devoureth his members.
14 That in which he trusted is torn away out of his tent,
And he must march on to the king of terrors.
15 Beings strange to him dwell in his tent;
Brimstone is strewn over his habitation.
The description of the actual and total destruction of the evil-doer now begins with יהי (as Job 24:14, after the manner of the voluntative forms already used in Job 24:9). Step by step it traces his course to the total destruction, which leaves no trace of him, but still bears evident marks of being the fulfilment of the curse pronounced upon him. In opposition to this explanation, Targ., Raschi, and others, explain אנו according to Gen 49:3 : the son of his manhood's strength becomes hungry, which sounds comical rather than tragic; another Targ. transl.: he becomes hungry in his mourning, which is indeed inadmissible, because the signif. planctus, luctus, belongs to the derivatives of אנה, אנן, but not to און. But even the translation recently adopted by Ew., Stick., and Schlottm., "his strength becomes hungry," is unsatisfactory; for it is in itself no misfortune to be hungry, and רעב does not in itself signify "exhausted with hunger." It is also an odd metaphor, that strength becomes hungry; we would then rather read with Reiske, רעב באנו, famelicus in media potentia sua. But as און signifies strength (Job 18:7), so און (root אן, to breathe and pant) signifies both wickedness and evil (the latter either as evil = calamity, or as anhelitus, sorrow, Arab. ain); and the thought that his (i.e., appointed to the evil-doer) calamity is hungry to swallow him up (Syr., Hirz., Hahn, and others), suits the parallelism perfectly: "and misfortune stands ready for his fall."
(Note: If רעב elsewhere corresponds to the Arabic rugb, to be voraciously hungry, the Arab. ra‛b, to be paralyzed with fright, might correspond to it in the present passage: "from all sides spectres alarm him (בעתהו from בעת = Arab. bgt, to fall suddenly upon any one; or better: = b‛ṯ, to hunt up, excitare, to cause to rise, to fill with alarm) and urge him forward, seizing on his heels; then his strength becomes a paralyzing fright (רעב), and destruction is ready to overwhelm him." The ro‛b (רעב, thus in Damascus) or ra‛b (רעב, thus in Hauran and among the Beduins) is a state of mind which only occurs among us in a lower degree, but among the Arabs it is worthy of note as a psychological fact. If the wahm (Arab. 'l-whm), or idea of some great and inevitable danger or misfortune, overpowers the Arab, all strength of mind and body suddenly forsakes him, so that he breaks down powerless and defenceless. Thus on July 8, 1860, in Damascus, in a few hours, about 6000 Christian men were slain, without any one raising a hand or uttering a cry for mercy. Both European and native doctors have assured me the ro‛b in Arabia kills, and I have witnessed instances myself. Since it often produces a stiffness of the limbs with chronic paralysis, all kinds of paralysis are called ro‛b, and the paralytics mar‛ûb. - Wetzst.)
איד signifies prop. a weight, burden, then a load of suffering, and gen. calamity (root אד, Arab. âda, e.g., Sur. 2, 256, la jaâduhu, it is not difficult for him, and adda, comp. on Ps 31:12); and לצלעו not: at his side (Ges., Ew., Schlottm., Hahn), but, according to Ps 35:15; Ps 38:18 : for his fall (lxx freely, but correctly: ἐξαίσιοϚ); for instead of "at the side" (Arab. ila ganbi), they no more say in Hebrew than in Germ. "at the ribs."
Job 18:13 figuratively describes how calamity takes possession of him. The members, which are called יצרים in Job 17:7, as parts of the form of the body, are here called בּדּים, as the parts into which the body branches out, or rather, since the word originally signifies a part, as that which is actually split off (vid., on Job 17:16, where it denotes "cross-bars"), or according to appearance that which rises up, and from this primary signification applied to the body and plants, the members (not merely as Farisol interprets: the veins) of which the body consists and into which it is distributed. עור (distinct from גּלד, Job 16:15, similar in meaning to Arab. baschar, but also to the Arab. gild, of which the former signifies rather the epidermis, the latter the skin in the widest sense) is the soluble surface of the naked animal body. בּכור מות devours this, and indeed, as the repetition implies, gradually, but surely and entirely. "The first-born of the poor," Is 14:30, are those not merely who belong (בּני) to the race of the poor, but the poor in the highest sense and first rank. So here diseases are conceived of as children of death, as in the Arabic malignant fevers are called benât el-menı̂jeh, daughters of fate or death; that disease which Bildad has in his mind, as the one more terrible and dangerous than all others, he calls the "first-born of death," as that in which the whole destroying power of death is contained, as in the first-born the whole strength of his parent.
(Note: In Arabic the positive is expressed in the same metonymies with abu, e.g., abû 'l-chêr, the benevolent; on the other hand, e.g., ibn el̇hhâge is much stronger than abu 'l-hhâge: the person who is called ibn is conceived of as a child of these conditions; they belong to his inmost nature, and have not merely affected him slightly and passed off. The Hebrew בכור represents the superlative, because among Semites the power and dignity of the father is transmitted to the first-born. So far as I know, the Arab does not use this superlative; for what is terrible and revolting he uses "mother," e.g., umm el-fâritt, mother of death, a name for the plague (in one of the modern popular poets of Damascus), umm el-quashshâsh, mother of the sweeping death, a name for war (in the same); for that which awakens the emotions of joy and grief he frequently uses "daughter." In an Arabian song of victory the fatal arrows are called benât el-môt, and the heroes (slayers) in the battle benı̂ el-môt, which is similar to the figure used in the book of Job. Moreover, that disease which eats up the limbs could not be described by a more appropriate epithet than בכור מות. Its proper name is shunned in common life; and if it is necessary to mention those who are affected with it, they always say sâdât el-gudhamâ to avoid offending the company, or to escape the curse of the thing mentioned. - Wetzst.)
The Targ. understands the figure similarly, since it transl. מלאך מותא (angel of death); another Targ. has instead שׁרוּי מותא, the firstling of death, which is intended in the sense of the primogenita (= praematura) mors of Jerome. Least of all is it to be understood with Ewald as an intensive expression for בן־מות, 1Kings 20:31, of the evil-doer as liable to death. While now disease in the most fearful form consumes the body of the evil-doer, מבטחו (with Dag.f. impl., as Job 8:14; Job 31:24, Olsh. 198, b) (a collective word, which signifies everything in which he trusted) is torn away out of his tent; thus also Rosenm., Ew., and Umbr. explain, while Hirz., Hlgst., Schlottm., and Hahn regard מבטחו as in apposition to אהלו, in favour of which Job 8:14 is only a seemingly suitable parallel. It means everything that made the ungodly man happy as head of a household, and gave him the brightest hopes of the future. This is torn away (evellitur) from his household, so that he, who is dying off, alone survives. Thus, therefore, Job 18:14 describes how he also himself dies at last. Several modern expositors, especially Stickel, after the example of Jerome (et calcet super eum quasi rex interitus), and of the Syr. (praecipitem eum reddent terrores regis), take בּלּהות as subj., which is syntactically possible (vid., Job 27:20; Job 30:15): and destruction causes him to march towards itself (Ges.: fugant eum) like a military leader; but since הצעיד signifies to cause to approach, and since no אליו (to itself) stands with it, למלך is to be considered as denoting the goal, especially as ל never directly signifies instar. In the passage advanced in its favour it denotes that which anything becomes, that which one makes a thing by the mode of treatment (Job 39:16), or whither anything extends (e.g., in Schultens on Job 13:12 : they had claws li-machlbi, i.e., "approaching to the claws" of wild beasts).
(Note: Comp a note infra on Job 21:4. - Tr.)
One falls into these strange interpretations when one departs from the accentuation, which unites מלך בלהות quite correctly by Munach.
Death itself is called "the king of terrors," in distinction from the terrible disease which is called its first-born. Death is also personified elsewhere, as Is 28:15, and esp. Ps 49:15, where it appears as a רעה, ruler in Hades, as in the Indian mythology the name of the infernal king Jamas signifies the tyrant or the tamer. The biblical representation does not recognise a king of Hades, as Jamas and Pluto: the judicial power of death is allotted to angels, of whom one, the angel of the abyss, is called Abaddon (אבדון), Rev_ 9:11; and the chief possessor of this judicial power, ὁ τὸδράτος ἔχων τοῦ θανάτον, is, according to Heb 2:14, the angel-prince, who, according to the prologue of our book, has also brought a fatal disease upon Job, without, however, in this instance being able to go further than to bring him to the brink of the abyss. It would therefore not be contrary to the spirit of the book if we were to understand Satan by the king of terrors, who, among other appellations in Jewish theology, is called שׂר על־התהו, because he has his existence in the Thohu, and seeks to hurl back every living being into the Thohu. But since the prologue casts a veil over that which remains unknown in this world in the midst of tragic woes, and since a reference to Satan is found nowhere else in the book - on the contrary, Job himself and the friends trace back directly to God that mysterious affliction which forms the dramatic knot - we understand (which is perfectly sufficient) by the king of terrors death itself, and with Hirz., Ew., and most expositors, transl.: "and it causes him to march onward to the king of terrors." The "it" is a secret power, as also elsewhere the fem. is used as neut. to denote the "dark power" (Ewald, 294, b) of natural and supernatural events, although sometimes, e.g., Job 4:16; Is 14:9, the masc. is also so applied. After the evil-doer is tormented for a while with temporary בלהות, and made tender, and reduced to ripeness for death by the first-born of death, he falls into the possession of the king of בלהות himself; slowly and solemnly, but surely and inevitably (as תצעיד implies, with which is combined the idea of the march of a criminal to the place of execution), he is led to this king by an unseen arm.
In Job 18:15 the description advances another step deeper into the calamity of the evil-doer's habitation, which is now become completely desolate. Since Job 18:15 says that brimstone (from heaven, Gen 19:24; Ps 11:6) is strewn over the evil-doer's habitation, i.e., in order to mark it as a place that, having been visited with the fulfilment of the curse, shall not henceforth be rebuilt and inhabited (vid., Deut 29:22., and supra, on Job 15:28), Job 18:15 cannot be intended to affirm that a company of men strange to him take up their abode in his tent. But we shall not, however, on that account take בלהות as the subj. of תּשׁכּון. The only natural translation is: what does not belong to him dwells in his tent (Ew. 294, b); מבּלי, elsewhere praepos. (Job 4:11, Job 4:20; Job 24:7.), is here an adverb of negation, as which it is often used as an intensive of אין, e.g., Ex 14:11. It is unnecessary to take the מ as partitive (Hirz.), although it can have a special signification, as Deut 28:55 (because not), by being separated from בלי. The neutral fem. תשׁכון refers to such inhabitants as are described in Is 13:20., Job 27:10., Job 34:11., Zeph 2:9, and in other descriptions of desolation. Creatures and things which are strange to the deceased rich man, as jackals and nettles, inhabit his domain, which is appointed to eternal unfruitfulness; neither children nor possessions survive him to keep up his name. What does dwell in his tent serves only to keep up the recollection of the curse which has overtaken him.
(Note: The desolation of his house is the most terrible calamity for the Semite, i.e., when all belonging to his family die or are reduced to poverty, their habitation is desolated, and their ruins are become the byword of future generations. For the Beduin especially, although his hair tent leaves no mark, the thought of the desolation of his house, the extinction of his hospitable hearth, is terrible. - Wetzst.)
Geneva 1599
18:12 His strength shall be (g) hungerbitten, and destruction [shall be] ready at his side.
(g) That which should nourish him will be consumed by famine.
John Gill
18:12 His strength shall be hungerbitten,.... Or "shall be famine" (u), or hunger, that is, shall be weakened by it; famine is a sore evil, and greatly weakens thee natural strength of men; want of food will soon bring down the strength of the strongest man, when the stay and the staff, the sustenance and support of man's nature is taken from him: many of the Jewish writers, by "his strength", understand his children, who are, as Jacob said of Reuben, his might, and the beginning of his strength, Gen 49:3; and when grown up are his protection and defence; and for these to be distressed with hunger, or destroyed by famine, is a sore judgment; so the Targum paraphrases it, his firstborn son; Jarchi interprets it, his son; and Ben Gersom, his seed or offspring:
and destruction shall be ready at his side; or "to his rib" (w); that is, his wife, as the Targum and Jarchi explain it, the Jews calling a man's wife his rib, because the woman was originally made out of one of the ribs of man; and if this could be thought to be the sense of the word here, and what is given by them of the former clause, both make up a complete account of the destruction of a wicked man's family, his wife and children: but rather it signifies some calamity, distress, and trouble at hand, ready prepared for wicked men, just going to be inflicted on them; for God has stores of vengeance for them, and has made ready his bow, and prepared instruments and arrows of death and destruction for them, as well as there is everlasting fire prepared, and blackness of darkness reserved for them in the world to come; for it can hardly be thought that this should be understood literally of any disease in the side, as the pleurisy, &c. which is threatening, or any mortal wound or stab there, such as Joab gave Amass under the fifth rib.
(u) "fames", Beza. (w) "costae ejus", Montanus, Vatablus, Grotius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
18:12 The Hebrew is brief and bold, "his strength is hungry."
destruction--that is, a great calamity (Prov 1:27).
ready at his side--close at hand to destroy him (Prov 19:29).
18:1318:13: Կերիցէ մահտարաժամ զգեղեցկութիւն նորա[9253]. [9253] Ոմանք. Կերիցէ մահ զգեղեցկութիւնս։
13 Տարաժամ մահը ուտելու է գեղեցկութիւնը նրա.
13 Որ անոր մորթին ոյժը ուտէ։Մահուան առջինեկը պիտի ուտէ անոր ոյժը։
Կերիցէ մահտարաժամ զգեղեցկութիւն նորա:

18:13: Կերիցէ մահտարաժամ զգեղեցկութիւն նորա[9253].
[9253] Ոմանք. Կերիցէ մահ զգեղեցկութիւնս։
13 Տարաժամ մահը ուտելու է գեղեցկութիւնը նրա.
13 Որ անոր մորթին ոյժը ուտէ։Մահուան առջինեկը պիտի ուտէ անոր ոյժը։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:13 Съест члены тела его, съест члены его первенец смерти.
18:13 βρωθείησαν βιβρωσκω eat αὐτοῦ αυτος he; him κλῶνες κλων foot; pace κατέδεται κατεσθιω consume; eat up δὲ δε though; while τὰ ο the ὡραῖα ωραιος attractive; seasonable αὐτοῦ αυτος he; him θάνατος θανατος death
18:13 יֹ֭אכַל ˈyōḵal אכל eat בַּדֵּ֣י baddˈê בַּד linen, part, stave עֹורֹ֑ו ʕôrˈô עֹור skin יֹאכַ֥ל yōḵˌal אכל eat בַּ֝דָּ֗יו ˈbaddˈāʸw בַּד linen, part, stave בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born מָֽוֶת׃ mˈāweṯ מָוֶת death
18:13. devoret pulchritudinem cutis eius consumat brachia illius primogenita morsLet it devour the beauty of his skin, let the firstborn death consume his arms.
13. It shall devour the members of his body, , the firstborn of death shall devour his members.
18:13. It shall devour the strength of his skin: [even] the firstborn of death shall devour his strength.
18:13. Let it devour the beauty of his skin; let the ancient death consume his arms.
It shall devour the strength of his skin: [even] the firstborn of death shall devour his strength:

18:13 Съест члены тела его, съест члены его первенец смерти.
18:13
βρωθείησαν βιβρωσκω eat
αὐτοῦ αυτος he; him
κλῶνες κλων foot; pace
κατέδεται κατεσθιω consume; eat up
δὲ δε though; while
τὰ ο the
ὡραῖα ωραιος attractive; seasonable
αὐτοῦ αυτος he; him
θάνατος θανατος death
18:13
יֹ֭אכַל ˈyōḵal אכל eat
בַּדֵּ֣י baddˈê בַּד linen, part, stave
עֹורֹ֑ו ʕôrˈô עֹור skin
יֹאכַ֥ל yōḵˌal אכל eat
בַּ֝דָּ֗יו ˈbaddˈāʸw בַּד linen, part, stave
בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born
מָֽוֶת׃ mˈāweṯ מָוֶת death
18:13. devoret pulchritudinem cutis eius consumat brachia illius primogenita mors
Let it devour the beauty of his skin, let the firstborn death consume his arms.
13. It shall devour the members of his body, , the firstborn of death shall devour his members.
18:13. It shall devour the strength of his skin: [even] the firstborn of death shall devour his strength.
18:13. Let it devour the beauty of his skin; let the ancient death consume his arms.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
13. Подготовляя себе гибель, нечестивый умирает в страшных мучениях. "Члены тела его, съест ... первенец смерти", т. е. тело его будет разрушено самыми страшными болезнями (ср. Иc XIV:30: "первенцы бедных" - самые бедные), в которых как бы концентрируется вся разрушительная сила смерти, подобно тому как в первенце концентрируется сила его родителей (Быт XLIX:3).
Adam Clarke: Commentary on the Bible - 1831
18:13: It shall devour the strength of his skin - This may refer to the elephant, or to the rhinoceros, whose skin scarcely any dart can pierce: but in the case referred to above, the animal is taken in a pitfall, and then the first-born of death - a sudden and overwhelming stroke - deprives him of life. See the account of hunting the elephant in the East at the end of the chapter,(note). The Chaldee has: "The strength of his skin shall devour his flesh; and the angel of death shall consume his children."
Albert Barnes: Notes on the Bible - 1834
18:13: It shall devour the strength of his skin - Margin, bars. The margin is a correct translation of the Hebrew. The word used (בדי badē y, construct with עורו ‛ ô rô - his skin) means bars, staves, branches, and here denotes his limbs, members; or, more literally, the bones, as supports of the skin, or the human frame. The bones are regarded as the bars, or the framework, holding the other parts of the body in their place, and over which the skin is stretched. The word "it" here refers to the "first-born of death" in the other hemistich of the verse; and the meaning is, that the strength of his body shal be entirely exhausted.
The first-born of death - The "first-born" is usually spoken of as distinguished for vigor and strength; Gen 49:3, "Reuben, thou art my first-born, my might, and the beginning of my strength;" and the idea conveyed here by the "first-born of death" is the most fearful and destructive disease that death has ever engendered; compare Milton's description of the progeny of sin, in Paradise Los. Diseases are called "the sons or children of death" by the Arabs, (see Schultens in loc.,) as being begotten by it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: strength: Heb. bars, Job 17:16; Jon 2:6
the firstborn: Gen 49:3; Isa 14:30; Rev 6:8
Job 18:14
Geneva 1599
18:13 It shall devour the strength of his skin: [even] the (h) firstborn of death shall devour his strength.
(h) That is, some strong and violent death will consume his strength: or as the Hebrew word signifies his members or parts.
John Gill
18:13 It shall devour the strength of his skin,.... Or "the bars of his skin" (x), the strength and support of his body, for which his skin may be put, as the bones; or "the branches of his skin" (y), the veins, which like so many branches run under, and may be seen through the skin: now these, it, famine, or want of food, devours, and destroys the strength and beauty of the skin, cause it to be black like an oven, Lam 4:8; bring a man to a mere skeleton, to skin and bones, waste and consume the members of his body, his flesh, and blood, and bones; the Targum, Jarchi, and Aben Ezra, by "his bars" or "branches" understand his children, which are his bars, the strength of him, and are to him as branches to a tree, proceeding from him; and if we render it, as some do, he "shall devour" (z), or "eat", that is, the wicked man, it points to us the most horrible scene in a famine, which is shocking and shuddering, and yet what has been, as in the sieges of Samaria and Jerusalem, a parent's eating and devouring his own children, 4Kings 6:28; but rather the "it is the firstborn of death", in the next clause, which is to be supplied from thence here:
even the firstborn of death shall devour his strength; and so Mr. Broughton translates the whole verse,
"a strange death shall eat all the branches of his body, all its branches shall it eat;''
which the Targum interprets of the angel of death, him which has the power of death: but rather it signifies not what presides over death, but what death first produces, which are corruption and rottenness, dust and worms; these are the firstborn of death, or the firstfruits and effects of it, and which devour and destroy not the skin only, but the whole body and all its members: or "the firstborn death" (a); death, which is a firstborn, it is the firstborn of sin; sin is its parent, last conceives sin, and that brings forth death; death is the child of sin, and is its firstborn, and sin entered into the world, and death by sin; and this is what devours and destroys the strength of men. Some understand by firstborn death a premature one, death before the usual time or common course of nature; wicked men do not live out half their days; and when they are taken off in their youth, in the prime of their days and strength, and amidst all their wealth, riches, and pleasures, this is the first, or firstborn death, as that is a secondary one which is late, in the time of old age. This is the ingenious thought of Pineda; but, perhaps, rather, as the firstborn is the chief and principal, so here may be meant the chiefest of deaths, the most hard, cruel, and severe; the first of those, that death has under it, which are principally the sword, famine, pestilence, and the noisome beast, see Rev_ 6:8; it is commonly thought that famine is intended, spoken of in the context; but why not rather some thing distinct from it, and particularly the pestilence? since that is emphatically called death by the Jews, and in the passage last referred to, and is the terror by night, and the arrow that flies by day, even the pestilence that walks in darkness, and the destruction that wastes at noonday; by means of which thousands and ten thousands of wicked men fall at the sides of good men, when it does not affect them: and so may be the evil particularly threatened to a wicked man here, see Ps 91:5.
(x) "vectes cutis suae", Tigurine version, Junius & Tremellius, Piscator, Schultens, Michaelis. (y) "Ramos cutis", Montanus, Vatablus, Drusius, Mercerus, Schmidt; "ramos corporis ipsius", Cocceius. (z) "comedet", Pagninus, Montanus, Mercerus. (a) "primogenita mors", V. L.
John Wesley
18:13 First - born - A terrible kind of death. The first - born was the chief of his brethren, and therefore this title is given to things eminent in their kind.
Robert Jamieson, A. R. Fausset and David Brown
18:13 UMBREIT has "he" for "it," that is, "in the rage of hunger he shall devour his own body"; or, "his own children" (Lam 4:10). Rather, "destruction" from Job 18:12 is nominative to "devour."
strength--rather, "members" (literally, the "branches" of a tree).
the first-born of death--a personification full of poetical horror. The first-born son held the chief place (Gen 49:3); so here the chiefest (most deadly) disease that death has ever engendered (Is 14:30; "first-born of the poor"--the poorest). The Arabs call fever, "daughter of death."
18:1418:14: վարեսցի բժշկութիւն ՚ի յարկաց նորա. հասցէ նմա տագնապաւ պատուհաս արքունի։
14 առողջութիւնը դուրս է քշուելու նրա յարկից: Տագնապով նրան է հասնելու Մահ-արքայի պատուհասը:
14 Անոր վստահութիւնը իր վրանէն պիտի կտրուի Ու անիկա դէպի զարհուրանքի թագաւորը պիտի քշուի։
վարեսցի բժշկութիւն ի յարկաց նորա. հասցէ նմա տագնապաւ պատուհաս արքունի:

18:14: վարեսցի բժշկութիւն ՚ի յարկաց նորա. հասցէ նմա տագնապաւ պատուհաս արքունի։
14 առողջութիւնը դուրս է քշուելու նրա յարկից: Տագնապով նրան է հասնելու Մահ-արքայի պատուհասը:
14 Անոր վստահութիւնը իր վրանէն պիտի կտրուի Ու անիկա դէպի զարհուրանքի թագաւորը պիտի քշուի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:14 Изгнана будет из шатра его надежда его, и это низведет его к царю ужасов.
18:14 ἐκραγείη εκρηγνυμι though; while ἐκ εκ from; out of διαίτης διαιτα he; him ἴασις ιασις healing σχοίη εχω have; hold δὲ δε though; while αὐτὸν αυτος he; him ἀνάγκη αναγκη compulsion; necessity αἰτίᾳ αιτια fault; case βασιλικῇ βασιλικος regal; royal
18:14 יִנָּתֵ֣ק yinnāṯˈēq נתק pull off מֵ֭ ˈmē מִן from אָהֳלֹו ʔohᵒlˌô אֹהֶל tent מִבְטַחֹ֑ו mivṭaḥˈô מִבְטָח trust וְ֝ ˈw וְ and תַצְעִדֵ֗הוּ ṯaṣʕiḏˈēhû צעד march לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king בַּלָּהֹֽות׃ ballāhˈôṯ בַּלָּהָה terror
18:14. avellatur de tabernaculo suo fiducia eius et calcet super eum quasi rex interitusLet his confidence be rooted out of his tabernacle, and let destruction tread upon him like a king.
14. He shall be rooted out of his tent wherein he trusteth; and he shall be brought to the king of terrors.
18:14. His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.
18:14. Let his confidence be torn away from his tabernacle, and let ruin trample over him like a king.
His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors:

18:14 Изгнана будет из шатра его надежда его, и это низведет его к царю ужасов.
18:14
ἐκραγείη εκρηγνυμι though; while
ἐκ εκ from; out of
διαίτης διαιτα he; him
ἴασις ιασις healing
σχοίη εχω have; hold
δὲ δε though; while
αὐτὸν αυτος he; him
ἀνάγκη αναγκη compulsion; necessity
αἰτίᾳ αιτια fault; case
βασιλικῇ βασιλικος regal; royal
18:14
יִנָּתֵ֣ק yinnāṯˈēq נתק pull off
מֵ֭ ˈmē מִן from
אָהֳלֹו ʔohᵒlˌô אֹהֶל tent
מִבְטַחֹ֑ו mivṭaḥˈô מִבְטָח trust
וְ֝ ˈw וְ and
תַצְעִדֵ֗הוּ ṯaṣʕiḏˈēhû צעד march
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
בַּלָּהֹֽות׃ ballāhˈôṯ בַּלָּהָה terror
18:14. avellatur de tabernaculo suo fiducia eius et calcet super eum quasi rex interitus
Let his confidence be rooted out of his tabernacle, and let destruction tread upon him like a king.
18:14. His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.
18:14. Let his confidence be torn away from his tabernacle, and let ruin trample over him like a king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
14. По точному переводу с еврейского первая половина данного стиха должна читаться так: "он будет изгнан из его шатра, который служил его безопасностью". Пораженный неисцелимою болезнью, нечестивый умирает ("нисходит к царю ужасов" = смерти, ср. X:21-22) в том самом шатре, живя в котором, он считал себя безопасным.
Adam Clarke: Commentary on the Bible - 1831
18:14: His confidence shall be rooted out - His dwelling-place, how well soever fortified, shah now he deemed utterly insecure.
And it shall bring him to the king of terrors - Or, as Mr. Good translates, "And dissolution shall invade him as a monarch." He shall be completely and finally overpowered. The phrase king of terrors has been generally thought to mean death; but it is not used in any such way in the text. For למלך בלהות lemelech ballahoth, to the king of destructions, one of De Rossi's MSS. has כמלך kemelech, "as a king;" and one, instead of בלהות ballahoth, with ו vau holem, to indicate the plural, terrors or destructions, has בלהות ballahuth, with ו vau shurek, which is singular, and signifies terror, destruction. So the Vulgate seems to have read, as it translates, Et calcet super eum, quasi rex, interitis; "And shall tread upon him as a king or destroyer. Or as a king who is determined utterly to destroy him." On this verse the bishop of Killala, Dr. Stock, says, "I am sorry to part with a beautiful phrase in our common version, the king of terrors, as descriptive of death; but there is no authority for it in the Hebrew text." It may however be stated that death has been denominated by similar epithets both among the Greeks and Romans.
So Virgil, Aen. vi., ver. 100. -
Quando hic inferni janua regi Dicitur.
"The gates of the king of hell are reported to be here."
And Ovid, Metam. lib. v., ver. 356, 359.
Inde tremit tellus: et rex pavit ipse silentum.
Hanc metuens cladem, tenebrosa sede tyrannus Exierat.
"Earth's inmost bowels quake, and nature groans;
His terrors reach the direful King of Hell.
Fearing this destruction, the tyrant left hisgloomy court."
And in Sophocles, (Oedip. Colon., ver. 1628, edit. Johnson).
Εννυχιων αναξ,
Αιδωνευ.
"O Pluto, king of shades."
That is, the invisible demon, who dwells in darkness impenetrable. Old Coverdale translates: Very fearfulnesse shall bringe him to the kynge.
Albert Barnes: Notes on the Bible - 1834
18:14: His confidence shall be rooted out of his tabernacle - Security shall forsake his dwelling, and he shall be subject to constant alarms. There shall be nothing there in which he can confide, and all that he relied on as sources of safety shall have fled.
And it shall bring him - That is, he shall be brought.
To the king of terrors - There has been much variety in the explanation of this verse. Dr. Noyes renders it, "Terror pursues him like a king." Dr. Good, "Dissolution shall invade him like a monarch." Dr. Stock says. "I am sorry to part with a beautiful phrase in our common version, the king of terrors, as descriptive of death, but there is no authority for it in the Hebrew text." Wemyss renders it, "Terror shall seize him as a king." So Schultens translates it, "Gradientur in eum, instar regis, terrores." Rosenmuller renders it as it is in our version. The Vulgate: Et calcet super eum, quasi rex, interitus - "destruction shall tread upon him as a king." The Septuagint "and distress shall lay hold on him with the authority of a king" - αἰτίᾳ βασιλικῃ satia basilikē. The Chaldee renders it, "shall be brought to the king of terrors" - רגושתא למלך is not evident, therefore, that we are to give up the beautiful phrase, "king of terrors."
The fair construction of the Hebrew, as it seems to me, is that which is conveyed in our common version - meaning, that the wicked man would be conducted, not merely to death, but to that kind of death where a fearful king would preside - a monarch infusing terrors into his soul. There is something singularly beautiful and appropriate in the phrase, "the king of terrors." Death is a fearful monarch. All dread him. He presides in regions of chilliness and gloom. All fear to enter those dark regions where he dwells and reigns, and an involuntary shudder seizes the soul on approaching the confines of his kingdom. Yet all must be brought there; and though man dreads the interview with that fearful king, there is no release. The monarch reigns from age to age - reigns over all. There is but one way in which he will cease to appear as a terrific king. - It is by confidence in Him who came to destroy death; that great Redeemer who has taken away his "sting," and who can enable man to look with calmness and peace even on the chilly regions where he reigns. The idea here is not precisely that of the Roman and Grecian mythologists, of a terrific king, like Rhadamanthus, presiding over the regions of the dead but it is of death personified - of death represented as a king fitted to inspire awe and terror.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: confidence: Job 8:14, Job 11:20; Psa 112:10; Pro 10:28; Mat 7:26, Mat 7:27
the king: Job 24:17, Job 41:34; Psa 55:4; Pro 14:32; Co1 15:55, Co1 15:56; Heb 2:15
Job 18:15
Geneva 1599
18:14 His confidence shall be rooted out of his tabernacle, and it shall bring him to the (i) king of terrors.
(i) That is, with great fear.
John Gill
18:14 His confidence shall be rooted out of his tabernacle,.... That which his confidence was placed in, his wealth and riches, his family, particularly his children, in all which he placed his confidence of future prosperity and happiness; these should be all taken away from him, and his house cleared of them all; or his good, sound, and healthful constitution, on account of which he promised himself long life, this he should be deprived of, and it should be taken out of the tabernacle of his body; or his hope and confidence of eternal happiness in another world, this should perish, and be as the giving up of the ghost: or the words may be rendered, "he shall be rooted out of his tabernacle which was his confidence" (b); that is, his soul shall be taken out of his body by death, in which it dwelt as in a tabernacle, and where he hoped to have had a long continuance; death is a rooting of a man out of it, and even out of the world, see Ps 52:5;
and it shall bring him to the king of terrors; either famine, by which his strength is weakened, or destruction that is at his side, or the firstborn of death, or his vain confidence: or this may be the sense, "thou (O God) wilt bring him", or "cause him to go to the king of terrors" (c); to death; all men are brought unto it, but not all unto it as a king of terrors; as good men, such as Simeon, the Apostle Paul, and others, but wicked men. Death is a king: it reigns, it has a large empire, even the whole world; its subjects are numerous, all, high and low, rich and poor, great and small; and the duration of its reign is long, it reigned from Adam to Moses, from Moses to the coming of Christ, and from thence to this day, and will to the end of the world, and it reigns with an irresistible power: and this king is a king of terrors to wicked men; it is, as Aristotle (d) calls it, the most terrible of terribles; it is terrible to nature, being a dissolution of it; and it must be terrible to mere natural men, who have nothing to support them under it, and no views beyond the grave to comfort them, and cause them to go cheerful through it; but, on the other hand, have not only the bitterness of death to endure, but have terrible apprehensions of a future judgment that comes after it. Some render it, "the king of darkness" (e), extreme darkness, blackness of darkness, utter darkness, which wicked men at death are brought unto. Jarchi interprets it of the king of demons, the devil; and to be brought to him is to be brought to hell and eternal damnation: so some render it, "terrors shall bring him to his king" (f), the devil; or rather "terrors shall come upon him like a king" (g), in a very grand, powerful, and formidable manner.
(b) Michaelis. (c) De Dieu. (d) Ethic. l. 3. c. 9. (e) "ad regem caliginum", Cocceius. (f) Schmidt. (g) "Instar regis", Schultens; "quasi rex", V. L.
John Wesley
18:14 Confidence - All the matter of his confidence, his riches, and children. Terrors - To death, which even Aristotle called, The most terrible of all terribles. And this it will do, either because it will expose him to his enemies, who will kill him; or because the sense of his disappointments, and losses, and dangers, will break his heart.
Robert Jamieson, A. R. Fausset and David Brown
18:14 confidence--all that the father trusted in for domestic happiness, children, fortune, &c., referring to Job's losses.
rooted out--suddenly torn away, it shall bring--that is, he shall be brought; or, as UMBREIT better has, "Thou (God) shalt bring him slowly." The Hebrew expresses, "to stride slowly and solemnly." The godless has a fearful death for long before his eyes, and is at last taken by it. Alluding to Job's case. The King of terrors, not like the heathen Pluto, the tabled ruler of the dead, but Death, with all its terrors to the ungodly, personified.
18:1518:15: Եւ բնակեսցէ իբրեւ ՚ի գիշերի ՚ի յարկի իւրում. ցրուեսցին վայելչութիւնք նորա ծծըմբով[9254]։ [9254] Բազումք. Բնակեսցէ ՚ի յարկի նորա ՚ի գիշերի իւրում. ցրեսցին վայել՛՛։
15 Գիշերը նա բնակուելու է նրա յարկի տակ. նրա վայելչութիւնը ծծումբի բոցով է փչանալու:
15 Անոր վրանին մէջ զարհուրանք պիտի բնակի, որ այսուհետեւ իրը պիտի չըլլայ. Ու անոր բնակարանին վրայ ծծումբ պիտի ցանուի։
Բնակեսցէ ի յարկի նորա ի գիշերի իւրում. ցրուեսցին վայելչութիւնք նորա ծծըմբով:

18:15: Եւ բնակեսցէ իբրեւ ՚ի գիշերի ՚ի յարկի իւրում. ցրուեսցին վայելչութիւնք նորա ծծըմբով[9254]։
[9254] Բազումք. Բնակեսցէ ՚ի յարկի նորա ՚ի գիշերի իւրում. ցրեսցին վայել՛՛։
15 Գիշերը նա բնակուելու է նրա յարկի տակ. նրա վայելչութիւնը ծծումբի բոցով է փչանալու:
15 Անոր վրանին մէջ զարհուրանք պիտի բնակի, որ այսուհետեւ իրը պիտի չըլլայ. Ու անոր բնակարանին վրայ ծծումբ պիտի ցանուի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:15 Поселятся в шатре его, потому что он уже не его; жилище его посыпано будет серою.
18:15 κατασκηνώσει κατασκηνοω nest; camp ἐν εν in τῇ ο the σκηνῇ σκηνη tent αὐτοῦ αυτος he; him ἐν εν in νυκτὶ νυξ night αὐτοῦ αυτος he; him κατασπαρήσονται κατασπειρω the εὐπρεπῆ ευπρεπης he; him θείῳ θειον sulfur
18:15 תִּשְׁכֹּ֣ון tiškˈôn שׁכן dwell בְּ֭ ˈbᵊ בְּ in אָהֳלֹו ʔohᵒlˌô אֹהֶל tent מִ mi מִן from בְּלִי־ bbᵊlî- בְּלִי destruction לֹ֑ו lˈô לְ to יְזֹרֶ֖ה yᵊzōrˌeh זרה scatter עַל־ ʕal- עַל upon נָוֵ֣הוּ nāwˈēhû נָוֶה pasture גָפְרִֽית׃ ḡofrˈîṯ גָּפְרִית sulphur
18:15. habitent in tabernaculo illius socii eius qui non est aspergatur in tabernaculo eius sulphurLet the companions of him that is not, dwell in his tabernacle, let brimstone be sprinkled in his tent.
15. There shall dwell in his tent that which is none of his: brimstone shall be scattered upon his habitation.
18:15. It shall dwell in his tabernacle, because [it is] none of his: brimstone shall be scattered upon his habitation.
18:15. Let the companions of he who is not, dwell in his tabernacle; let brimstone rain down upon his tabernacle.
It shall dwell in his tabernacle, because [it is] none of his: brimstone shall be scattered upon his habitation:

18:15 Поселятся в шатре его, потому что он уже не его; жилище его посыпано будет серою.
18:15
κατασκηνώσει κατασκηνοω nest; camp
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
αὐτοῦ αυτος he; him
ἐν εν in
νυκτὶ νυξ night
αὐτοῦ αυτος he; him
κατασπαρήσονται κατασπειρω the
εὐπρεπῆ ευπρεπης he; him
θείῳ θειον sulfur
18:15
תִּשְׁכֹּ֣ון tiškˈôn שׁכן dwell
בְּ֭ ˈbᵊ בְּ in
אָהֳלֹו ʔohᵒlˌô אֹהֶל tent
מִ mi מִן from
בְּלִי־ bbᵊlî- בְּלִי destruction
לֹ֑ו lˈô לְ to
יְזֹרֶ֖ה yᵊzōrˌeh זרה scatter
עַל־ ʕal- עַל upon
נָוֵ֣הוּ nāwˈēhû נָוֶה pasture
גָפְרִֽית׃ ḡofrˈîṯ גָּפְרִית sulphur
18:15. habitent in tabernaculo illius socii eius qui non est aspergatur in tabernaculo eius sulphur
Let the companions of him that is not, dwell in his tabernacle, let brimstone be sprinkled in his tent.
18:15. It shall dwell in his tabernacle, because [it is] none of his: brimstone shall be scattered upon his habitation.
18:15. Let the companions of he who is not, dwell in his tabernacle; let brimstone rain down upon his tabernacle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
15-21. Наказание постигает не только самого нечестивого, но его жилище и семейство.

15. Так как местности, посыпанные серою, необитаемы для людей (Втор XXIX:22), то под имеющими поселиться в шатре нечестивого естественнее разуметь не людей, но диких животных, между прочим, шакалов, которыми пророки заселяют постигнутые гневом Божьим развалины городов (Ис XIII:20-22; XXVII:10).
Adam Clarke: Commentary on the Bible - 1831
18:15: It shall dwell in his tabernacle - Desolation is here personified, and it is said that it shall be the inhabitant, its former owner being destroyed. Brimstone shall be scattered upon his habitation, so that, like Sodom and Gomorrah, it may be an everlasting monument of the Divine displeasure. In the Persian poet Saady, we find a couplet which contains a similar sentiment: -
Purdeh daree meekund dar keesri Keesar ankeboot
Boomee Noobat meezund ber kumbed Afraseeab.
"The spider holds the veil in the palace of Caesar;
The owl stands sentinel on the watchtower of Afrasiab."
The palaces of those mighty kings are so desolate that the spider is the only chamberlain, and the owl the only sentinel. The web of the former is all that remains as a substitute for the costly veil furnished by the chamberlain in the palace of the Roman monarch; and the hooting of the latter is the only remaining substitute for the sound of drums and trumpets by which the guards were accustomed to be relieved at the watchtower of the Persian king. The word (Persic) Keesur, the same as kaisar or Caesar, is the term which the Asiatics always use when they designate the Roman emperor. Afrasiab was an ancient king who invaded and conquered Persia about seven hundred years before the Christian era. After having reigned twelve years, he was defeated and slain by Zalzer and his son, the famous Rustem. The present reigning family of Constantinople claim descent from this ancient monarch.
Brimstone shall be scattered upon his habitation - This may either refer to the destruction of Sodom and Gomorrah, as has already been intimated, or to an ancient custom of fumigating houses with brimstone, in order to purify them from defilement. Pliny says, Hist. Nat., lib. xxxv., c. 15, speaking of the uses of sulphur, Habet et in religionibus locum ad expiandas suffitu domos; which Dr. Holland paraphrases thus: "Moreover brimstone is employed ceremoniously in hallowing of houses; for many are of opinion that the perfume and burning thereof will keep out all enchantments; yea, and drive away foul fiends and evil sprites that do haunt a place."
Ovid refers to the same, De Arte. Am., lib. ii. ver. 329.
Et veniat, quae lustret anus lectumque locumque:
Praeferat et tremula sulphur et ova manu.
This alludes to the ceremony of purifying the bed or place in which a sick person was confined; an old woman or nurse was the operator, and eggs and sulphur were the instruments of purification. On this and other methods of purgation see an excellent note in Servius on these words of Virgil, Aen. vi., ver. 740. -
Aliae panduntur inanes
Suspensae ad ventos: aliis sub gurgite vasto
Infectum eluitur scelus, aut exuritur igni.
"For this are various penances subjoin'd;
And some are hung to bleach upon the wind;
Some plunged in waters, others, plunged in fires."
Unde etiam, says Servius, in sacris Liberi omnibus tres sunt istae purgationes: nam aut taeda purgantur et sulphure, aut aqua abluuntur, aut aere ventilantur.
"These three kinds of purgation are used in the rites of Bacchus: they are purged by flame and sulphur, or washed in water, or ventilated by the winds."
But it is most likely that Bildad, in his usual uncharitable manner, alludes to the destruction of Job's property and family by winds and fire: for the Fire of God fell from heaven and burnt up the sheep and the servants, and Consumed them; and a great wind, probably the sulphureous suffocating simoom, smote the four corners of the house, where Job's children were feasting, and killed them; see
Albert Barnes: Notes on the Bible - 1834
18:15: It shall dwell in his tabernacle - It is uncertain what is to be understood as referred to here. Some suppose that the word to be understood is soul, and that the meaning is "his soul," that is, he himself, "shall dwell in his tent." Rosenmuller, Noyes, Wemyss, and others, suppose that the word is terror. "Terror (בלהה ballâ hâ h) shall dwell in his tent," the same word which is used in the plural in the pRev_ious verse. This is undoubtedly the correct sense; and the idea is, that his forsaken tent shall be a place of terror - somewhat, perhaps, as we speak of a forsaken house as "haunted." It may be that Bildad refers to some such superstitious fear as we sometimes, and almost always in childhood, connect with the idea of a house in which nobody lives.
Because it is none of his - It is no longer his. It is a forsaken, tenantless dwelling.
Brimstone shall be scattered - Brimstone has been always the image of desolation. Nothing will grow on a field that is covered with sulphur; and the meaning here is, that his house would be utterly desolate and forsaken. Rosenmuller and Noyes suppose that there is an allusion here to a sudden destruction, such as was that of Sodom and Gomorrha. Grotius doubts whether it refers to that or to lightning. Others suppose that lightning is referred to both here and in Gen 19:24; Deu 29:23. I can see no evidence here, however, that there is any reference to Sodom and Gomorrha, or that there is any allusion to lightning. If the allusion had been to Sodom, it would have been more full. That was a case "just in point" in the argument; and the fact that was exactly in point, and would have furnished to the friends of Job such an irrefragalbe proof of the position which they were defending, and that it is not worked into the very texture of their argument, is full demonstration, to my mind, that that remarkable event is not referred to in this place. The only thing necessarily implied in the language before us is, that sulphur, the emblem of desolation, would be scattered on his dwelling, and that his dwelling would be wholly desolate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: dwell: Job 18:12, Job 18:13; Zac 5:4
because: Job 20:18-21, Job 31:38, Job 31:39; Jer 22:13; Hab 2:6-11
brimstone: Gen 19:24; Deu 29:23; Psa 11:6; Isa 34:9, Isa 34:10; Rev 19:20, Rev 21:8
Job 18:16
Geneva 1599
18:15 It shall dwell in his tabernacle, because [it is] none of his: (l) brimstone shall be scattered upon his habitation.
(l) Though all the world would favour him, yet God would destroy him and his.
John Gill
18:15 It shall dwell in his tabernacle,.... What shall dwell in it is not said; there are various conjectures about it, and different supplements are made; the Targum is,
"his wife shall dwell in a tabernacle not his;''
and to the same purpose Jarchi; as if it was one part of the punishment of a wicked man, that he should leave a widow behind him, and no house of his own for her to dwell in; but this is the case of the widows of many good men, who themselves, in their lifetime, have no houses of their own, and some no certain dwelling places, yea, have lived in caves and dens of the earth; the mother of our Lord, who seems to have been a widow at his death, was taken by one of his disciples to his own home, which shows she had none of her own. The Vulgate Latin version is,
"his neighbours shall dwell in his tabernacle;''
which some understand of their coming into it after his death, to mourn and bewail him; but as such a visit of his family upon his decease cannot be called dwelling, so this is rather a benefit and favour to his family, than a distress: rather it may signify, that such neighbours whom he had oppressed, and who hated him for his tyranny and cruelty, now should dwell in his house; what he had built, strangers should inhabit, which is a punishment of sin and sinners, Deut 28:30. Aben Ezra supplies it thus, a strange or evil beast shall dwell in it, as they do in desolate places; and it is frequently given as a sign and token of desolation in countries, cities, and palaces, that they are become the habitations of wild and savage creatures, see Is 13:19; but it seems best to supply it from the context, either thus, famine, hunger, want of food, shall dwell in it; poverty and want shall come like an armed man into it, and take possession; there shall appear all the marks and signs of penury and distress; or destruction ready at his side shall take up its abode in it, and it shall be called the house of destruction, as a certain city is called the city of destruction, because devoted to it, Is 19:18; or the firstborn of death, some deadly disease, as the pestilence; or death itself, the king of terrors, who is sometimes represented as a person coming up into the windows of a palace, and entering it, and cutting off great numbers; so that it goes ill with him that is left in a tabernacle, where he has his habitation, Jer 9:21; or terror, as Ben Gersom; everyone of the terrors before mentioned, so that no body will care to dwell in it, but forsake it as an haunted house: in short, from the whole it may be gathered, that the curse of God should alight upon it, and remain in it, as it does in the house of the wicked; the same with the flying roll in the vision of Zechariah, the curse of God's righteous law, which enters into the house of the thief and perjurer, and consumes it, Prov 3:33; the reason follows,
because it is none of his; not by right, being bought or built with mammon of unrighteousness, with money not honestly got, and therefore shall not prosper; or because it is no longer his, he being taken from it by death, the king of terrors, and that not knowing or owning him any more as its master or proprietor, and therefore strangers shall dwell in it; or because there is none that shall be after him, because he shall have none left, or he shall have no survivor (h), all his family being taken away by death; and therefore nothing but desolation and destruction shall be seen in it, see Amos 6:9;
brimstone shall be scattered upon his habitation; that is, his house should be burnt down by lightning, which is often sulphurous, and sometimes very sensibly has the smell of brimstone in it (i). Bildad may refer either to the fire of heaven that destroyed Job's sheep, which was of this kind; or rather to the destruction of Sodom and Gomorrah, by a shower of fire and brimstone from heaven, a fact well known in those times. Moreover, brimstone scattered upon the wicked man's dwelling place may denote the desolation of it, that it should lie in ruins, and be unfit to be inhabited; and the desolation of places is sometimes signified by their being salt, brimstone and burning pitch, Deut 29:23; yea, this may be carried further, and denote the eternal damnation of all in his house, seeing the burning of Sodom with brimstone was an example to ungodly men suffering the vengeance of eternal fire, Jude 1:7; and which is sometimes expressed by brimstone, and a lake burning with fire and brimstone, Rev_ 20:10. Some (k) think respect is had to the purifying of houses with sulphur, to drive away demons, and remove impurity, to make them fit to dwell in (l); and others think it refers to the burning of sulphur in houses at funerals, to testify and exaggerate mourning (m).
(h) So Syr. Ar & Schmidt. (i) Plin. Nat. Hist. l. 35. c. 35. (k) Scheuchzer. Physic. Sacr. vol. 4. p. 709, 710. (l) Vid. Plin. Nat. Hist. l. 35. c. 15. Theocrit. Idyll. 25. ver. 95. Homer. Odyss. 22. prope finem. (m) Vid. Menochium de Repub. Heb. l. 8. c. 6. col. 792.
John Wesley
18:15 It - Destruction, expressed Job 18:12, shall fix its abode with him. Because - Because it is none of his own, being got from others by deceit or violence. Brimstone - It shall be utterly destroyed, as it were, by fire and brimstone. He seems to allude both to the destruction of Sodom, which happened not long before these times, and to the judgment which befel Job, Job 1:16.
Robert Jamieson, A. R. Fausset and David Brown
18:15 It--"Terror" shall haunt, &c., and not as UMBREIT, "another," which the last clause of the verse disproves.
none of his--It is his no longer.
brimstone--probably comparing the calamity of Job by the "fire of God" (Job 1:16) to the destruction of guilty Sodom by fire and brimstone (Gen 19:24).
18:1618:16: ※ ՚Ի ներքո՛ւստ արմատք նորա ցամաքեսցի, ※ եւ ՚ի վերուստ անկցին հունձք նորա[9255]։ [9255] Ոմանք. Ցամաքեսցին։
16 Նրա արմատները խորքից են ցամաքելու, հունձն էլ վերեւից է թափուելու:
16 Անոր արմատները տակէն պիտի չորնան Ու վերէն ճիւղերը պիտի կտրտուին։
Ի ներքուստ արմատք նորա ցամաքեսցին, եւ ի վերուստ [181]անկցին հունձք`` նորա:

18:16: ※ ՚Ի ներքո՛ւստ արմատք նորա ցամաքեսցի, ※ եւ ՚ի վերուստ անկցին հունձք նորա[9255]։
[9255] Ոմանք. Ցամաքեսցին։
16 Նրա արմատները խորքից են ցամաքելու, հունձն էլ վերեւից է թափուելու:
16 Անոր արմատները տակէն պիտի չորնան Ու վերէն ճիւղերը պիտի կտրտուին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:16 Снизу подсохнут корни его, и сверху увянут ветви его.
18:16 ὑποκάτωθεν υποκατωθεν the ῥίζαι ριζα root αὐτοῦ αυτος he; him ξηρανθήσονται ξηραινω wither; dry καὶ και and; even ἐπάνωθεν επανωθεν fall on / upon θερισμὸς θερισμος harvest αὐτοῦ αυτος he; him
18:16 מִ֭ ˈmi מִן from תַּחַת ttaḥˌaṯ תַּחַת under part שָֽׁרָשָׁ֣יו šˈorāšˈāʸw שֹׁרֶשׁ root יִבָ֑שׁוּ yivˈāšû יבשׁ be dry וּ֝ ˈû וְ and מִ mi מִן from מַּ֗עַל mmˈaʕal מַעַל top יִמַּ֥ל yimmˌal מלל wither קְצִירֹֽו׃ qᵊṣîrˈô קָצִיר bough
18:16. deorsum radices eius siccentur sursum autem adteratur messis eiusLet his roots be dried up beneath, and his harvest destroyed above.
16. His roots shall be dried up beneath, and above shall his branch be cut off.
18:16. His roots shall be dried up beneath, and above shall his branch be cut off.
18:16. Let his roots be dried up from beneath him, and his harvest be crushed from above.
His roots shall be dried up beneath, and above shall his branch be cut off:

18:16 Снизу подсохнут корни его, и сверху увянут ветви его.
18:16
ὑποκάτωθεν υποκατωθεν the
ῥίζαι ριζα root
αὐτοῦ αυτος he; him
ξηρανθήσονται ξηραινω wither; dry
καὶ και and; even
ἐπάνωθεν επανωθεν fall on / upon
θερισμὸς θερισμος harvest
αὐτοῦ αυτος he; him
18:16
מִ֭ ˈmi מִן from
תַּחַת ttaḥˌaṯ תַּחַת under part
שָֽׁרָשָׁ֣יו šˈorāšˈāʸw שֹׁרֶשׁ root
יִבָ֑שׁוּ yivˈāšû יבשׁ be dry
וּ֝ ˈû וְ and
מִ mi מִן from
מַּ֗עַל mmˈaʕal מַעַל top
יִמַּ֥ל yimmˌal מלל wither
קְצִירֹֽו׃ qᵊṣîrˈô קָצִיר bough
18:16. deorsum radices eius siccentur sursum autem adteratur messis eius
Let his roots be dried up beneath, and his harvest destroyed above.
18:16. His roots shall be dried up beneath, and above shall his branch be cut off.
18:16. Let his roots be dried up from beneath him, and his harvest be crushed from above.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Полная гибель дерева с ветвями и корнями (Ис V:24; Ам II:9) - образ гибели семейства нечестивого, о чем идет речь ниже (ст. 19).
Adam Clarke: Commentary on the Bible - 1831
18:16: His roots shall be dried up - his branch be cut off - He shall be as utterly destroyed, both in himself, his posterity, and his property, as a tree is whose branches are all lopped off, and whose every root is cut away.
Albert Barnes: Notes on the Bible - 1834
18:16: His roots shall be dried up - Another image of complete desolation - where he is compared to a tree that is dead - a figure whose meaning is obvious, and which often occurs; see , note; -13, notes.
Above his branch - Perhaps referring to his children or family. All shall be swept away - an allusion which Job could not well hesitate to apply to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: roots: Job 29:19; Isa 5:24; Hos 9:16; Amo 2:9; Mal 4:1
shall his branch: Job 5:3, Job 5:4, Job 15:30
Job 18:17
Carl Friedrich Keil and Franz Delitzsch
18:16
16 His roots wither beneath,
And above his branch is lopped off.
17 His remembrance is vanished from the land,
And he hath no name far and wide on the plain;
18 They drive him from light into darkness,
And chase him out of the world.
19 He hath neither offspring nor descendant among his people,
Nor is there an escaped one in his dwellings.
The evil-doer is represented under the figure of a plant, Job 18:16, as we have had similar figures already, Job 8:16., Job 15:30, Job 15:32.;
(Note: To such biblical figures taken from plants, according to which root and branch are become familiar in the sense of ancestors and descendants (comp. Sir. 23:25, 40:15; Wisd. 4:3-5; Rom 11:16), the arbor consanguineitatis, which is not Roman, but is become common in the Christian refinement of the Roman right, may be traced back; the first trace of this is found in Isidorus Hispalensis (as also the Cabbalistic tree אילן, which represents the Sephir-genealogy, has its origin in Spain).)
his complete extirpation is like the dying off of the root and of the branch, as Amos 2:9; Is 5:24, and "let him not have a root below and a branch above" in the inscription on the sarcophagus of Eschmunazar. Here we again meet with ימּל, the proper meaning of which is so disputed; it is translated by the Targ. (as by us) as Niph. יתמולל, but the meaning "to wither" is near at hand, which, as we said on Job 14:2, may be gained as well from the primary notion "to fall to pieces" (whence lxx ἐπιπεσεῖται), as from the primary notion "to parch, dry." אמל (whence אמלל, formed after the manner of the Arabic IX. form, usually of failing; vid., Caspari, 59) offers a third possible explanation; it signifies originally to be long and lax, to let anything hang down, and thence in Arab. (amala) to hope, i.e., to look out into the distance. Not the evil-doer's family alone is rooted out, but also his memory. With חוּץ, a very relative notion, both the street outside in front of the house (Job 31:32), and the pasture beyond the dwelling (Job 5:10), are described; here it is to be explained according to Prov 8:26 (ארץ וחוצות), where Hitz. remarks: "The lxx translates correctly ἀοικήτους. The districts beyond each persons' land, which also belong to no one else, the desert, whither one goes forth, is meant." So ארץ seems also here (comp. Job 30:8) to denote the land that is regularly inhabited - Job himself is a large proprietor within the range of a city (Job 29:7) - and חוץ the steppe traversed by the wandering tribes which lies out beyond. Thus also the Syr. version transl. 'al apai barito, over the plain of the desert, after which the Arabic version is el-barrı̂je (the synon. of bedw, bâdije, whence the name of the Beduin
(Note: The village with its meadow-land is el-beled wa 'l-berr. The arable land, in distinction from the steppe, is el-ardd el-âmira, and the steppe is el-berrı̂je. If both are intended, ardd can be used alone. Used specially, el-berrı̂je is the proper name for the great Syrian desert; hence the proverb: el-hhurrı̂je fi 'l-berrı̇je, there is freedom in the steppe (not in towns and villages). - Wetzst.)).
What is directly said in Job 18:17 is repeated figuratively in Job 18:18; as also what has been figuratively expressed in Job 18:16 is repeated in Job 18:19 without figure. The subj. of the verbs in Job 18:18 remains in the background, as Job 4:19; Ps 63:11; Lk 12:20 : they thrust him out of the light (of life, prosperity, and fame) into the darkness (of misfortune, death, and oblivion); so that the illustris becomes not merely ignobilis, but totally ignotus, and they hunt him forth (ינדּהוּ from the Hiph. הנד of the verb נדד, instead of which it might also be ינדהו from נדּה, they banish him) out of the habitable world (for this is the signification of תּבל, the earth as built upon and inhabited). There remains to him in his race neither sprout nor shoot; thus the rhyming alliteration נין and נכד (according to Luzzatto on Is 14:22, used only of the descendants of persons in high rank, and certainly a nobler expression than our rhyming pairs: Germ. Stumpf und Stiel, Mann und Maus, Kind und Kegel). And there is no escaped one (as Deut 2:34 and freq., Arab. shârid, one fleeing; sharûd, a fugitive) in his abodes (מגוּר, as only besides Ps 55:16). Thus to die away without descendant and remembrance is still at the present day among the Arab races that profess Dı̂n Ibrâhı̂m (the religion of Abraham) the most unhappy thought, for the point of gravitation of continuance beyond the grave is transferred by them to the immortality of the righteous in the continuance of his posterity and works in this world (vid., supra, p. 386); and where else should it be at the time of Job, since no revelation had as yet drawn the curtain aside from the future world? Now follows the declamatory conclusion of the speech.
John Gill
18:16 His roots shall be dried up beneath,.... Wicked men are sometimes compared to trees; to trees of the wood, barren, and unfruitful; to trees without fruit, twice dead, plucked up by the roots; and sometimes to green bay trees, very flourishing for a while, and which on a sudden perish, and come to nothing, see Song 2:3, Jude 1:12; and such a simile is here used; and by his roots may be meant his family, from whence he sprung, which now should be extinct with him, see Is 11:1; or his substance, which being greatly increased, he seemed to take root in the earth, and not only to be in a prosperous, but in a stable settled condition; but now, like Ephraim, he should be smitten, and his root dried up; all his wealth, and all the resources of it, should be exhausted, be no more, see Jer 12:2;
and above shall his branch be cut off; his children that sprung from him, as branches from a tree, and were his glory and beauty, these should be cut off; referring no doubt in both clauses to Job's present circumstances, whose root in the time of his prosperity was spread out by the waters, but now dried up, and on whose branches the dew lay all night, but now cut off, Job 29:19; so the Targum,
"his children shall be cut off out of the earth, and from heaven his destruction shall be decreed;''
both clauses signify the utter destruction of the family of the wicked man, root and branch, see Mal 4:1. It is a beautiful description of a tree struck with thunder and lightning, and burnt and shattered to pieces, and agrees with Job 18:15.
Robert Jamieson, A. R. Fausset and David Brown
18:16 Roots--himself.
branch--his children (Job 8:12; Job 15:30; Mal 4:1).
18:1718:17: ※ Յիշատակ նորա կորիցէ յերկրէ, եւ ո՛չ գտցի անուն նորա առ երեսօք արտաքնովք։
17 Յիշատակը նրա կորչելու է երկրի երեսից, անունն էլ ջնջուելու է հրապարակաւ:
17 Անոր յիշատակը երկրէն պիտի կորսուի Ու անոր անունը հրապարակներուն մէջ պիտի չտրուի։
Յիշատակ նորա կորիցէ յերկրէ, եւ ոչ գտցի անուն նորա [182]առ երեսօք արտաքնովք:

18:17: ※ Յիշատակ նորա կորիցէ յերկրէ, եւ ո՛չ գտցի անուն նորա առ երեսօք արտաքնովք։
17 Յիշատակը նրա կորչելու է երկրի երեսից, անունն էլ ջնջուելու է հրապարակաւ:
17 Անոր յիշատակը երկրէն պիտի կորսուի Ու անոր անունը հրապարակներուն մէջ պիտի չտրուի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:17 Память о нем исчезнет с земли, и имени его не будет на площади.
18:17 τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτοῦ αυτος he; him ἀπόλοιτο απολλυμι destroy; lose ἐκ εκ from; out of γῆς γη earth; land καὶ και and; even ὑπάρχει υπαρχω happen to be; belong ὄνομα ονομα name; notable αὐτῷ αυτος he; him ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of ἐξωτέρω εξωτερος outer
18:17 זִֽכְרֹו־ zˈiḵrô- זֵכֶר mention אָ֭בַד ˈʔāvaḏ אבד perish מִנִּי־ minnî- מִן from אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹא־ lō- לֹא not שֵׁ֥ם šˌēm שֵׁם name לֹ֝֗ו ˈlˈô לְ to עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face חֽוּץ׃ ḥˈûṣ חוּץ outside
18:17. memoria illius pereat de terra et non celebretur nomen eius in plateisLet the memory of him perish from the earth, and let not his name be renowned in the streets.
17. His remembrance shall perish from the earth, and he shall have no name in the street.
18:17. His remembrance shall perish from the earth, and he shall have no name in the street.
18:17. Let the memory of him perish from the earth, and let not his name be celebrated in the streets.
His remembrance shall perish from the earth, and he shall have no name in the street:

18:17 Память о нем исчезнет с земли, и имени его не будет на площади.
18:17
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτοῦ αυτος he; him
ἀπόλοιτο απολλυμι destroy; lose
ἐκ εκ from; out of
γῆς γη earth; land
καὶ και and; even
ὑπάρχει υπαρχω happen to be; belong
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
ἐξωτέρω εξωτερος outer
18:17
זִֽכְרֹו־ zˈiḵrô- זֵכֶר mention
אָ֭בַד ˈʔāvaḏ אבד perish
מִנִּי־ minnî- מִן from
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שֵׁ֥ם šˌēm שֵׁם name
לֹ֝֗ו ˈlˈô לְ to
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
חֽוּץ׃ ḥˈûṣ חוּץ outside
18:17. memoria illius pereat de terra et non celebretur nomen eius in plateis
Let the memory of him perish from the earth, and let not his name be renowned in the streets.
18:17. His remembrance shall perish from the earth, and he shall have no name in the street.
18:17. Let the memory of him perish from the earth, and let not his name be celebrated in the streets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
17-18. От нечестивого, как и его жилища, не остается никакого следа: память о нем исчезает, что считалось величайшим несчастием (Втор XXV:6; Сир XLVI:14-16), и имя предается забвению "на площади", буквально с еврейского "на лице" "хуц" - "поля" (V:10; Притч VIII:26), в местностях, лежащих, за пределами той страны, в которой жил нечестивый. Ст. 18: представляет образное выражение мысли ст. 17.
Adam Clarke: Commentary on the Bible - 1831
18:17: His remembrance shall perish - He shall have none to survive him, to continue his name among men.
No name in the street - He shall never be a man of reputation; after his demise, none shall talk of his fame.
Albert Barnes: Notes on the Bible - 1834
18:17: His remembrance shall perish - His name - all recollection of him. Calamity shall follow him even after death; and that which every man desires, and every good man has, and honored name when he is dead, will be denied him. Men will hasten to forget him as fast as possible; compare Pro 10:7, "The name of the wicked shall rot."
No name in the street - Men when they meet together in highways and places of concourse - when traveler meets traveler, and caravan caravan, shall not pause to speak of him and of the loss which society has substained by his death. It is one of the rewards of virtue that the good will speak of the upright man when he is dead; that they will pause in their journey, or in their business, to converse about him; and that the poor and the needy will dwell with affectionate interest upon their loss. "This" blessing, Bildad says, will be denied the wicked man. The world will not feel that they have any loss to deplore when he is dead. No great plan of benvolence has been arrested by his removal. The poor and the needy fare as well as they did before. The widow and the fatherless make no grateful remembrance of his name, and the world hastens to forget him as soon as possible. There is no man, except one who is lost to all virtue, who does not desire to be remembered when he is dead - by his children, his neighbors, his friends, and by the stranger who may read the record on the stone that marks his grave. Where this desire is "wholly" extinguished, man has reached the lowest possible point of degradation, and the last hold on him in favor of virtue has expired.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: Job 13:12; Psa 34:16, Psa 83:4, Psa 109:13; Pro 2:22, Pro 10:7
Job 18:18
John Gill
18:17 His remembrance shall perish from the earth,.... Not only are the wicked forgotten of God in heaven, and are as the slain he remembers no more, unless it be to pour out his wrath upon them, and punish them for their sins, for which great Babylon will come up in remembrance before him; but of men on earth, and in the very places where they were born, and lived all their days, Eccles 8:10; yea, those places, houses and palaces, towns and cities, which they have built to perpetuate their memory among men, perish and come to nought, and their memorial with them, Ps 9:5;
and he shall have no name in the street; much less in the house of God, still less in heaven, in the Lamb's book of life; so far from it, that he shall have none on earth, no good name among men; if ever his name is mentioned after his death, it is with some brand of infamy upon him; he is not spoken of in public, in a court of judicature, nor in any place of commerce and trade, nor in any concourse of people, or public assembly of any note, especially with any credit or commendation; such is the difference between a good man and a wicked man, see Prov 11:7.
Robert Jamieson, A. R. Fausset and David Brown
18:17 street--Men shall not speak of him in meeting in the highways; rather, "in the field" or "meadow"; the shepherds shall no more mention his name--a picture from nomadic life [UMBREIT].
18:1818:18: ※ Մերժեսցեն զնա ՚ի լուսոյ ՚ի խաւար. եւ մի՛ եղիցի նմա ծանօթ ՚ի ժողովրդեան իւրում։
18 Լոյսից խաւար են քշելու նրան, եւ իր ժողովրդի մէջ ծանօթ չի ունենալու:
18 Անիկա լոյսէն խաւարը պիտի քշուի Ու անիկա աշխարհէն պիտի վռնտուի։
Մերժեսցեն զնա ի լուսոյ ի խաւար, եւ [183]մի՛ եղիցի նմա ծանօթ ի ժողովրդեան իւրում:

18:18: ※ Մերժեսցեն զնա ՚ի լուսոյ ՚ի խաւար. եւ մի՛ եղիցի նմա ծանօթ ՚ի ժողովրդեան իւրում։
18 Լոյսից խաւար են քշելու նրան, եւ իր ժողովրդի մէջ ծանօթ չի ունենալու:
18 Անիկա լոյսէն խաւարը պիտի քշուի Ու անիկա աշխարհէն պիտի վռնտուի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:18 Изгонят его из света во тьму и сотрут его с лица земли.
18:18 ἀπώσειεν απωθεω thrust away; reject αὐτὸν αυτος he; him ἐκ εκ from; out of φωτὸς φως light εἰς εις into; for σκότος σκοτος dark
18:18 יֶ֭הְדְּפֻהוּ ˈyehdᵊfuhû הדף push מֵ mē מִן from אֹ֣ור ʔˈôr אֹור light אֶל־ ʔel- אֶל to חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וּֽ ˈû וְ and מִ mi מִן from תֵּבֵ֥ל ttēvˌēl תֵּבֵל world יְנִדֻּֽהוּ׃ yᵊniddˈuhû נדד flee
18:18. expellet eum de luce in tenebras et de orbe transferet eumHe shall drive him out of light into darkness, and shall remove him out of the world.
18. He shall be driven from light into darkness, and chased out of the world.
18:18. He shall be driven from light into darkness, and chased out of the world.
18:18. He will expel him from light into darkness, and he will remove him from the world.
He shall be driven from light into darkness, and chased out of the world:

18:18 Изгонят его из света во тьму и сотрут его с лица земли.
18:18
ἀπώσειεν απωθεω thrust away; reject
αὐτὸν αυτος he; him
ἐκ εκ from; out of
φωτὸς φως light
εἰς εις into; for
σκότος σκοτος dark
18:18
יֶ֭הְדְּפֻהוּ ˈyehdᵊfuhû הדף push
מֵ מִן from
אֹ֣ור ʔˈôr אֹור light
אֶל־ ʔel- אֶל to
חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וּֽ ˈû וְ and
מִ mi מִן from
תֵּבֵ֥ל ttēvˌēl תֵּבֵל world
יְנִדֻּֽהוּ׃ yᵊniddˈuhû נדד flee
18:18. expellet eum de luce in tenebras et de orbe transferet eum
He shall drive him out of light into darkness, and shall remove him out of the world.
18:18. He shall be driven from light into darkness, and chased out of the world.
18:18. He will expel him from light into darkness, and he will remove him from the world.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:18: He shall be driven from light - He shall be taken off by a violent death.
And chased out of the world - The wicked is Driven Away in his iniquity. This shows his reluctance to depart from life.
Albert Barnes: Notes on the Bible - 1834
18:18: He shall be driven from light into darkness - Margin, "They shall drive him." The meaning is, that he should be driven from a state of prosperity to one of calamity.
And chased out of the world - Perhaps meaning that he should not be conducted to the grave with the slow and solemn pomp of a respectful funeral, but in a hurry - as a malefactor is driven from human life, and hastily commited to the earth. The living would be glad to be rid of him, and would "chase" him out of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: He shall be driven: Heb. They shall drive him, Job 3:20, Job 10:22, Job 11:14; Isa 8:21, Isa 8:22; Jde 1:13
chased: Job 20:8; Pro 14:32; Isa 17:13, Isa 17:14; Dan 4:33, Dan 5:21
Job 18:19
Geneva 1599
18:18 He shall be driven from (m) light into darkness, and chased out of the world.
(m) He will fall from prosperity to adversity.
John Gill
18:18 He shall be driven from light into darkness,.... Either from the light of outward prosperity, formerly enjoyed by him, into the darkness of adversity; or rather from the light of the living, the light of the present life, to the darkness of death, and the grave, the land of darkness, and of the shadow of death, Job 10:21; and even into utter darkness, blackness of darkness, the darkness of hell, eternal darkness; opposed to the light of the divine Presence, and the inheritance of the saints in light, possessed by them to all eternity; which the wicked man is deprived of, and will have no share in, but shall be driven from the presence of God, and by him; for so the words may be rendered, "they shall drive him" (n), God, Father, Son, and Spirit; God by the east wind and storm of his wrath shall carry him away, and hurl him out of his place, and shall cast the fury of his wrath on him, and not spare, nor shall he flee out of his hands, though he fain would, Job 27:21; or the angels, good or bad, shall drive him into endless torments, or shall, by the divine order, take him and cast him into outward darkness, where are weeping, wailing, and gnashing of teeth; thus are the wicked driven against their will, and must go whether they will or not, and, like beasts to the slaughter, are driven in their wickedness, in order to suffer the punishment due unto it, when the righteous hath hope in his death, Prov 14:32;
and chased out of the world; or cast out of it, as an unclean or excommunicated person, of which the word here is sometimes used (o); and not only chased out of his own place, out of his own house, and out of his own country, but even out of the world, so as to have no place any more in it, see Job 20:8.
(n) "expellent eum", Pagninus, Montanus; so Tigurine version, Vatablus, Mercerus, Drusius, Schultens, Cocceius, Schmidt. (o) "excommunicabunt cum", Schmidt, Michaelis; so Codurcus.
John Wesley
18:18 Darkness - From a prosperous life to disgrace and misery, and to the grave, the land of darkness.
Robert Jamieson, A. R. Fausset and David Brown
18:18 light . . . darkness--existence--nonexistence.
18:1918:19: Մի՛ լիցի ապրեալ ՚ի ներքոյ երկնից տուն նորա. այլ ՚ի նորայն կեցցեն օտա՛րք[9256]։ [9256] Ոմանք. Այլ ՚ի նորայսն կեցցեն։
19 Երկնքի ներքոյ նրա տունը չի փրկուելու, այլ այնտեղ օտարներ են բնակութիւն հաստատելու:
19 Իր ժողովուրդին մէջ ո՛չ զաւակ պիտի ունենայ եւ ո՛չ թոռ Ու անոր բնակարաններուն մէջ մէ՛կը պիտի չմնայ։
Մի՛ լիցի ապրեալ ի ներքոյ երկնից տուն նորա, այլ ի նորայսն կեցցեն օտարք:

18:19: Մի՛ լիցի ապրեալ ՚ի ներքոյ երկնից տուն նորա. այլ ՚ի նորայն կեցցեն օտա՛րք[9256]։
[9256] Ոմանք. Այլ ՚ի նորայսն կեցցեն։
19 Երկնքի ներքոյ նրա տունը չի փրկուելու, այլ այնտեղ օտարներ են բնակութիւն հաստատելու:
19 Իր ժողովուրդին մէջ ո՛չ զաւակ պիտի ունենայ եւ ո՛չ թոռ Ու անոր բնակարաններուն մէջ մէ՛կը պիտի չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1918:19 Ни сына его, ни внука не будет в народе его, и никого не останется в жилищах его.
18:19 οὐκ ου not ἔσται ειμι be ἐπίγνωστος επιγνωστος in λαῷ λαος populace; population αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither σεσῳσμένος σωζω save ἐν εν in τῇ ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven ὁ ο the οἶκος οικος home; household αὐτοῦ αυτος he; him ἀλλ᾿ αλλα but ἐν εν in τοῖς ο the αὐτοῦ αυτος he; him ζήσονται ζαω live; alive ἕτεροι ετερος different; alternate
18:19 לֹ֘א lˈō לֹא not נִ֤ין nˈîn נִין offspring לֹ֣ו lˈô לְ to וְ wᵊ וְ and לֹא־ lō- לֹא not נֶ֣כֶד nˈeḵeḏ נֶכֶד progeny בְּ bᵊ בְּ in עַמֹּ֑ו ʕammˈô עַם people וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] שָׂ֝רִ֗יד ˈśārˈîḏ שָׂרִיד survivor בִּ bi בְּ in מְגוּרָֽיו׃ mᵊḡûrˈāʸw מְגוּרִים neighbourhood
18:19. non erit semen eius neque progenies in populo suo nec ullae reliquiae in regionibus eiusHis seed shall not subsist, nor his offspring among his people, nor any remnants in his country.
19. He shall have neither son nor son’s son among his people, nor any remaining where he sojourned.
18:19. He shall neither have son nor nephew among his people, nor any remaining in his dwellings.
18:19. Neither his offspring, nor his descendents, will exist among his people, nor will there be any remnants in his country.
He shall neither have son nor nephew among his people, nor any remaining in his dwellings:

18:19 Ни сына его, ни внука не будет в народе его, и никого не останется в жилищах его.
18:19
οὐκ ου not
ἔσται ειμι be
ἐπίγνωστος επιγνωστος in
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
σεσῳσμένος σωζω save
ἐν εν in
τῇ ο the
ὑπ᾿ υπο under; by
οὐρανὸν ουρανος sky; heaven
ο the
οἶκος οικος home; household
αὐτοῦ αυτος he; him
ἀλλ᾿ αλλα but
ἐν εν in
τοῖς ο the
αὐτοῦ αυτος he; him
ζήσονται ζαω live; alive
ἕτεροι ετερος different; alternate
18:19
לֹ֘א lˈō לֹא not
נִ֤ין nˈîn נִין offspring
לֹ֣ו lˈô לְ to
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נֶ֣כֶד nˈeḵeḏ נֶכֶד progeny
בְּ bᵊ בְּ in
עַמֹּ֑ו ʕammˈô עַם people
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
שָׂ֝רִ֗יד ˈśārˈîḏ שָׂרִיד survivor
בִּ bi בְּ in
מְגוּרָֽיו׃ mᵊḡûrˈāʸw מְגוּרִים neighbourhood
18:19. non erit semen eius neque progenies in populo suo nec ullae reliquiae in regionibus eius
His seed shall not subsist, nor his offspring among his people, nor any remnants in his country.
18:19. He shall neither have son nor nephew among his people, nor any remaining in his dwellings.
18:19. Neither his offspring, nor his descendents, will exist among his people, nor will there be any remnants in his country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
19. От нечестивого не остается потомства.
Adam Clarke: Commentary on the Bible - 1831
18:19: He shall neither have son nor nephew - Coverdale, following the Vulgate, translates thus: He shal neither have children ner kynss folk among his people, no ner eny posterite in his countrie: yonge and olde shal be astonyshed at his death.
Albert Barnes: Notes on the Bible - 1834
18:19: He shall neither have son ... - All his family shall be cut off. He shall have no one to perpetuate his name or remembrance. All this Job could not help applying to himself, as it was doubtless intended he should. The facts in his case were just such as were supposed in these proverbs about the wicked; and hence, his friends could not but conclude that he was a wicked man; and hence, his friends could not but conclude that he was a wicked man; and hence, too, since these were undisputed maxims, Job felt so much embarrassment in answering them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: neither: Job 1:19, Job 8:4, Job 42:13-16; Psa 109:13; Isa 14:21, Isa 14:22; Jer 22:30
nor any: Job 20:26-28; Isa 5:8, Isa 5:9
Job 18:20
John Gill
18:19 He shall neither have son nor nephew among his people,.... Neither son, nor son's son, or grandson; so the Targum, Jarchi, and Bar Tzemach; that is, he shall be childless, and have no heirs, successors, or survivors, to inherit his estate, bear and perpetuate his name among the people of his country, city, or neighbourhood. Bildad respects no doubt the present case of Job, who had lost all his children; but he was mistaken if he thought he should die so, for he had after this as many children as he had before:
nor any remaining in his dwellings; being all dead, or fled from them, through the terror, desolation, and destruction in them. Aben Ezra and Bar Tzemach interpret them places in which he was a sojourner or stranger; and Mr. Broughton, nor remnant in his pilgrimage.
Robert Jamieson, A. R. Fausset and David Brown
18:19 nephew--(so Is 14:22). But it is translated "grandson" (Gen 21:23); translate "kinsman."
18:2018:20: Հեծեծեսցեն ՚ի վերայ նորա յետինք. զառաջինս կալա՛ն զարմանք[9257]։ [9257] Ոմանք. Հեծեսցեն ՚ի վերայ նորա... եւ կալան։
20 Յետին մարդիկ[22] հեծեծելու են նրա վրայ, առաջինները[23] զարմանքով են համակուելու,[23] 22. Եբրայերէն՝ արեւելքի մարդիկ:">[22] հեծեծելու են նրա վրայ, առաջինները
20 Յետինները* անոր օրուանը վրայ պիտի զարմանան Ու առաջինները* պիտի սոսկան։
Հեծեծեսցեն ի վերայ նորա յետինք, զառաջինս կալան զարմանք:

18:20: Հեծեծեսցեն ՚ի վերայ նորա յետինք. զառաջինս կալա՛ն զարմանք[9257]։
[9257] Ոմանք. Հեծեսցեն ՚ի վերայ նորա... եւ կալան։
20 Յետին մարդիկ[22] հեծեծելու են նրա վրայ, առաջինները[23] զարմանքով են համակուելու,
[23] 22. Եբրայերէն՝ արեւելքի մարդիկ:">[22] հեծեծելու են նրա վրայ, առաջինները
20 Յետինները* անոր օրուանը վրայ պիտի զարմանան Ու առաջինները* պիտի սոսկան։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:20 О дне его ужаснутся потомки, и современники будут объяты трепетом.
18:20 ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐστέναξαν στεναζω groan ἔσχατοι εσχατος last; farthest part πρώτους πρωτος first; foremost δὲ δε though; while ἔσχεν εχω have; hold θαῦμα θαυμα wonder
18:20 עַל־ ʕal- עַל upon יֹ֖ומֹו yˌômô יֹום day נָשַׁ֣מּוּ nāšˈammû שׁמם be desolate אַחֲרֹנִ֑ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back וְ֝ ˈw וְ and קַדְמֹנִ֗ים qaḏmōnˈîm קַדְמֹנִי eastern אָ֣חֲזוּ ʔˈāḥᵃzû אחז seize שָֽׂעַר׃ śˈāʕar שַׂעַר bristling
18:20. in die eius stupebunt novissimi et primos invadet horrorThey that come after him shall be astonished at his day, and horror shall fall upon them that went before.
20. They that come after shall be astonied at his day, as they that went before were affrighted.
18:20. They that come after [him] shall be astonied at his day, as they that went before were affrighted.
18:20. The last will be astonished at his day, and the first will be overcome with horror.
They that come after [him] shall be astonied at his day, as they that went before were affrighted:

18:20 О дне его ужаснутся потомки, и современники будут объяты трепетом.
18:20
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἐστέναξαν στεναζω groan
ἔσχατοι εσχατος last; farthest part
πρώτους πρωτος first; foremost
δὲ δε though; while
ἔσχεν εχω have; hold
θαῦμα θαυμα wonder
18:20
עַל־ ʕal- עַל upon
יֹ֖ומֹו yˌômô יֹום day
נָשַׁ֣מּוּ nāšˈammû שׁמם be desolate
אַחֲרֹנִ֑ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back
וְ֝ ˈw וְ and
קַדְמֹנִ֗ים qaḏmōnˈîm קַדְמֹנִי eastern
אָ֣חֲזוּ ʔˈāḥᵃzû אחז seize
שָֽׂעַר׃ śˈāʕar שַׂעַר bristling
18:20. in die eius stupebunt novissimi et primos invadet horror
They that come after him shall be astonished at his day, and horror shall fall upon them that went before.
18:20. They that come after [him] shall be astonied at his day, as they that went before were affrighted.
18:20. The last will be astonished at his day, and the first will be overcome with horror.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
20. Навсегда лишь памятен день гибели грешника как для современников, так и для потомков, по объяснению других (Делича), - для народов востока и запада, потому что евр. слово "ахароним" ("потомки") употребляется в смысле "запад", а "кадмоним" ("современники") - "восток". Подобное толкование находит для себя подтверждение в замечании ст. 17, что имя нечестивого предается забвению в лежащих за пределами его родины местностях.
Adam Clarke: Commentary on the Bible - 1831
18:20: They that come after him - The young shall be struck with astonishment when they hear the relation of the judgments of God upon this wicked man. As they that went before. The aged who were his contemporaries, and who saw the judgments that fell on him, were affrighted, אחזו שער achazu saar, seized with horror - were horrified; or, as Mr. Good has well expressed it, were panic-struck.
Albert Barnes: Notes on the Bible - 1834
18:20: They that come after him - Future ages; they who may hear of his history and of the manner in which he was cut off from life. So the passage has been generally rendered; so, substantially, it is by Dr. Good, Dr. Noyes, Rosenmuller, and Luther. The Vulgate translates it novissimi; the Septuagint, ἔσχατοι eschatoi - "the last" - meaning those that should live after him, or at a later period. But Schultens supposes that the word used here denotes those in "the West," and the corresponding word rendered "went before," denotes those in "the East." With this view Wemyss concurs, who renders the whole verse:
"The West shall be astonished at his end;
The East shall be panic-struck."
According to this, it means that those who dwelt in the remotest regions would be astonished at the calamities which would come upon him. It seems to me that this accords better with the scope of the passage than the other interpretation, and avoids some difficulties which cannot be separated from the other view. The word translated in our version, "that come after him" אחרינים 'achă ryô nı̂ ym is from אחר 'â char, to be after, or behind; to stay behind, to delay, remain. It then means "after," or "behind;" and as in the geography of the Orientals the face was supposed to be turned to "the East," instead of being turned to the North, as with us - a much more natural position than ours - the word "after," or "behind," comes to denote West, the right hand the South, the left the North; see the notes at -9.
Thus, the phrase האחרין הים hayâ m hā'achă ryô n - "the sea behind, denotes the Mediterranean sea - the West; Deu 24:3; see also Deu 11:24; Deu 34:2; Joe 2:20, where the same phrase in Hebrew occurs. Those who dwelt in the "West," therefore, would be accurately referred to by this phrase.
Shall be astonied - Shall be "astonished" - the old mode of writing the word being "astonied;" Isa 52:14. It is not known, however, to be used in any other book than the Bible.
As they that went before - Margin, or "lived with him." Noyes, "his elders shall be struck with horror." Vulgate, "et primos invadet "horror." Septuagint, "amazement seizes "the first" - πρώτους prō tous. But the more correct interpretation is that which refers it to the people of the East. The word קדמנים qadmô nı̂ ym is from קדם qâ dam to precede, to go before; and then the derivatives refer to that which goes before, which is in front, etc.; and as face was turned to the East by geographers, the word comes to express that which is in the East, or near the sun-rising; see Joe 2:20; ; Gen 2:8. Hence, the phrase קדם בני benē y qedem - "sons of the East" - meaning the persons who dwelt east of Palestine; ; Isa 11:14; Gen 25:6; Gen 29:1. The word used here, (קדמנים qadmô nı̂ ym), is used to denote the people or the regions of the East; in Eze 47:8, Eze 47:18; Zac 14:8. Here it means, as it seems to me, the people of the East; and the idea is that people everywhere would be astonished at the doom of the wicked man. His punishment would be so sudden and entire as to hold the world mute with amazement.
Were affrighted - Margin, "laid hold on horror." This is a more literal rendering. The sense is, they would be struck with horror at what would occur to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: astonied: Deu 29:23, Deu 29:24; Kg1 9:8; Jer 18:16
his day: Psa 37:13, Psa 137:7; Eze 21:25; Oba 1:11-15; Luk 19:42, Luk 19:44
went: or, lived with him
were affrighted: Heb. laid hold on horror, Job 2:12, Job 2:13, Job 19:13-19
Job 18:21
Carl Friedrich Keil and Franz Delitzsch
18:20
20 Those who dwell in the west are astonished at his day,
And trembling seizeth those who dwell in the east;
21 Surely thus it befalleth the dwellings of the unrighteous,
And thus the place of him that knew not God.
Tit is as much in accordance with the usage of Arabic as it is biblical, to call the day of a man's doom "his day," the day of a battle at a place "the day of that place." Who are the אחרנים who are astonished at it, and the קדמנים whom terror (שׂער as twice besides in this sense in Ezek.) seizes, or as it is properly, who seize terror, i.e., of themselves, without being able to do otherwise than yield to the emotion (as Job 21:6; Is 13:8; comp. on the contrary Ex 15:14.)? Hirz., Schlottm., Hahn, and others, understand posterity by אחרנים, and by קדמנים their ancestors, therefore Job's contemporaries. But the return from the posterity to those then living is strange, and the usage of the language is opposed to it; for קדמנים is elsewhere always what belongs to the previous age in relation to the speaker (e.g., 1Kings 24:14, comp. Eccles 4:16). Since, then, קדמני is used in the signification eastern (e.g., הים הקדמוני, the eastern sea = the Dead Sea), and אחרון in the signification western (e.g., הים האחרון, the western sea = the Mediterranean), it is much more suited both to the order of the words and the usage of the language to understand, with Schult., Oetinger, Umbr., and Ew., the former of those dwelling in the west, and the latter of those dwelling in the east. In the summarizing Job 18:21, the retrospective pronouns are also praegn., like Job 8:19; Job 20:29, comp. Job 26:14 : Thus is it, viz., according to their fate, i.e., thus it befalls them; and אך here retains its original affirmative signification (as in the concluding verse of Ps 58:1-11), although in Hebrew this is blended with the restrictive. וזה has Rebia mugrasch instead of great Schalscheleth,
(Note: Vid., Psalter ii. 503, and comp. Davidson, Outlines of Hebrew Accentuation (1861), p. 92, note.)
and מקום has in correct texts Legarme, which must be followed by לא־ידע with Illuj on the penult. On the relative clause לא־ידע אל without אשׁר, comp. e.g., Job 29:16; and on this use of the st. constr., vid., Ges. 116, 3. The last verse is as though those mentioned in Job 18:20 pointed with the finger to the example of punishment in the "desolated" dwellings which have been visited by the curse.
This second speech of Bildad begins, like the first (Job 8:2), with the reproach of endless babbling; but it does not end like the first (Job 8:22). The first closed with the words: "Thy haters shall be clothed with shame, and the tent of the godless is no more," the second is only an amplification of the second half of this conclusion, without taking up again anywhere the tone of promise, which there also embraces the threatening.
Tit is manifest also from this speech, that the friends, to express it in the words of the old commentators, know nothing of evangelical but only of legal suffering, and also only of legal, nothing of evangelical, righteousness. For the righteousness of which Job boasts is not the righteousness of single works of the law, but of a disposition directed to God, of conduct proceeding from faith, or (as the Old Testament generally says) from trust in God's mercy, the weaknesses of which are forgiven because they are exonerated by the habitual disposition of the man and the primary aim of his actions. The fact that the principle, "suffering is the consequence of human unrighteousness," is accounted by Bildad as the formula of an inviolable law of the moral order of the world, is closely connected with that outward aspect of human righteousness. One can only thus judge when one regards human righteousness and human destiny from the purely legal point of view. A man, as soon as we conceive him in faith, and therefore under grace, is no longer under that supposed exclusive fundamental law of the divine dealing. Brentius is quite right when he observes that the sentence of the law certainly is modified for the sake of the godly who have the word of promise. Bildad knows nothing of the worth and power which a man attains by a righteous heart. By faith he is removed from the domain of God's justice, which recompenses according to the law of works; and before the power of faith even rocks move from their place.
Bildad then goes off into a detailed description of the total destruction into which the evil-doer, after going about for a time oppressed with the terrors of his conscience as one walking over snares, at last sinks beneath a painful sickness. The description is terribly brilliant, solemn, and pathetic, as becomes the stern preacher of repentance with haughty mien and pharisaic self-confidence; it is none the less beautiful, and, considered in itself, also true - a masterpiece of the poet's skill in poetic idealizing, and in apportioning out the truth in dramatic form. The speech only becomes untrue through the application of the truth advanced, and this untruthfulness the poet has most delicately presented in it. For with a view of terrifying Job, Bildad interweaves distinct references to Job in his description; he knows, however, also how to conceal them under the rich drapery of diversified figures. The first-born of death, that hands the ungodly over to death itself, the king of terrors, by consuming the limbs of the ungodly, is the Arabian leprosy, which slowly destroys the body. The brimstone indicates the fire of God, which, having fallen from heaven, has burned up one part of the herds and servants of Job; the withering of the branch, the death of Job's children, whom he himself, as a drying-up root that will also soon die off, has survived. Job is the ungodly man, who, with wealth, children, name, and all that he possessed, is being destroyed as an example of punishment for posterity both far and near.
But, in reality, Job is not an example of punishment, but an example for consolation to posterity; and what posterity has to relate is not Job's ruin, but his wondrous deliverance (Ps 22:31.). He is no עוּל, but a righteous man; not one who לא ידע־אל, but he knows God better than the friends, although he contends with Him, and they defend Him. It is with him as with the righteous One, who complains, Ps 69:21 : "Contempt hath broken my heart, and I became sick: I hoped for sympathy, but in vain; for comforters, and found none;" and Ps 38:12 (comp. Ps 31:12; Ps 55:13-15; Ps 69:9; Ps 88:9, 19): "My lovers and my friends stand aloof from my stroke, and my kinsmen stand afar off." Not without a deep purpose does the poet make Bildad to address Job in the plural. The address is first directed to Job alone; nevertheless it is so put, that what Bildad says to Job is also intended to be said to others of a like way of thinking, therefore to a whole party of the opposite opinion to himself. Who are these like-minded? Hirzel rightly refers to Job 17:8. Job is the representative of the suffering and misjudged righteous, in other words: of the "congregation," whose blessedness is hidden beneath an outward form of suffering. One is hereby reminded that in the second part of Isaiah the יהוה עבד is also at one time spoken of in the sing., and at another time in the plur.; since this idea, by a remarkable contraction and expansion of expression (systole and diastole), at one time describes the one servant of Jehovah, and at another the congregation of the servants of Jehovah, which has its head in Him. Thus we again have a trace of the fact that the poet is narrating a history that is of universal significance, and that, although Job is no mere personification, he has in him brought forth to view an idea connected with the history of redemption. The ancient interpreters were on the track of this idea when they said in their way, that in Job we behold the image of Christ, and the figure of His church. Christi personam figuraliter gessit, says Beda; and Gregory, after having stated and explained that there is not in the Old Testament a righteous man who does not typically point to Christ, says: Beatus Iob venturi cum suo corpore typum redemtoris insinuat.
Geneva 1599
18:20 They that come after [him] shall be astonied at his (n) day, as they that went before were affrighted.
(n) When they will see what came to him.
John Gill
18:20 They that come after him shall be astonished at his day,.... At the day of his calamity and distress, ruin and destruction, see Ps 37:13; it would be extremely amazing to them how it should be, that a man who was in such flourishing and prosperous circumstances, should be brought at once, he and his family, into such extreme poverty, and into such a distressed and forlorn condition; they should be, as it were, thunderstruck at it, not being able to account for it: by these are meant such as are younger than the wicked man, and that continue longer than he, yet upon the spot when his calamity befell; or else posterity in later times, who would be made acquainted with the whole affair, and be surprised at the relation of it:
as they that went before were affrighted; not that lived before the times of the wicked man, for they could not see his day, or be spectators of his ruin, and so be frightened at it; but his contemporaries, who are said to be those that went before, not with respect to the wicked man, but with respect to younger persons or posterity that were after; so Bar Tzemach interprets it, which were in his time, or his contemporaries; and Mr. Broughton,
"the present took an horror;''
a late learned commentator (p) renders the words, western and eastern; as if all people in the world, east and west, would be amazed and astonished at the sudden and utter destruction of this wicked man.
(p) Schultens.
John Wesley
18:20 Astonied - At the day of his destruction. They shall be amazed at the suddenness, and dreadfulness of it. Before - Before the persons last mentioned. Those who lived in the time and place where this judgment was inflicted.
Robert Jamieson, A. R. Fausset and David Brown
18:20 after . . . before--rather, "those in the West--those in the East"; that is, all people; literally, "those behind--those before"; for Orientals in geography turn with their faces to the east (not to the north as we), and back to the west; so that before--east; behind--north (so Zech 14:8).
day--of ruin (Obad 1:12).
affrighted--seized with terror (Job 21:6; Is 13:8).
18:2118:21: Թէ ա՞յս են տունք անիրաւաց, եւ ա՞յս տեղի այնոցիկ որք զՏէր ո՛չ ճանաչիցեն։
21 թէ սրա՞նք են անիրաւների տները, սրա՞նք են այն մարդկանց տեղերը, ովքեր Տիրոջը չճանաչեցին»:
21 Արդարեւ, ամբարշտին բնակարանները այսպէս պիտի ըլլան Ու Աստուած չճանչցողին տեղը այսպէս է»։
թէ այս են տունք անիրաւաց, եւ այս տեղի այնոցիկ որք [184]զՏէր ոչ ճանաչիցեն:

18:21: Թէ ա՞յս են տունք անիրաւաց, եւ ա՞յս տեղի այնոցիկ որք զՏէր ո՛չ ճանաչիցեն։
21 թէ սրա՞նք են անիրաւների տները, սրա՞նք են այն մարդկանց տեղերը, ովքեր Տիրոջը չճանաչեցին»:
21 Արդարեւ, ամբարշտին բնակարանները այսպէս պիտի ըլլան Ու Աստուած չճանչցողին տեղը այսպէս է»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:21 Таковы жилища беззаконного, и таково место того, кто не знает Бога.
18:21 οὗτοί ουτος this; he εἰσιν ειμι be οἶκοι οικος home; household ἀδίκων αδικος injurious; unjust οὗτος ουτος this; he δὲ δε though; while ὁ ο the τόπος τοπος place; locality τῶν ο the μὴ μη not εἰδότων οιδα aware τὸν ο the κύριον κυριος lord; master
18:21 אַךְ־ ʔaḵ- אַךְ only אֵ֭לֶּה ˈʔēlleh אֵלֶּה these מִשְׁכְּנֹ֣ות miškᵊnˈôṯ מִשְׁכָּן dwelling-place עַוָּ֑ל ʕawwˈāl עַוָּל evildoer וְ֝ ˈw וְ and זֶ֗ה zˈeh זֶה this מְקֹ֣ום mᵊqˈôm מָקֹום place לֹא־ lō- לֹא not יָדַֽע־ yāḏˈaʕ- ידע know אֵֽל׃ ס ʔˈēl . s אֵל god
18:21. haec sunt ergo tabernacula iniqui et iste locus eius qui ignorat DeumThese then are the tabernacles of the wicked, and this the place of him that knoweth not God.
21. Surely such are the dwellings of the unrighteous, and this is the place of him that knoweth not God.
18:21. Surely such [are] the dwellings of the wicked, and this [is] the place [of him that] knoweth not God.
18:21. And so, these are the tabernacles of the sinful, and this the place of he who does not know God.
Surely such [are] the dwellings of the wicked, and this [is] the place [of him that] knoweth not God:

18:21 Таковы жилища беззаконного, и таково место того, кто не знает Бога.
18:21
οὗτοί ουτος this; he
εἰσιν ειμι be
οἶκοι οικος home; household
ἀδίκων αδικος injurious; unjust
οὗτος ουτος this; he
δὲ δε though; while
ο the
τόπος τοπος place; locality
τῶν ο the
μὴ μη not
εἰδότων οιδα aware
τὸν ο the
κύριον κυριος lord; master
18:21
אַךְ־ ʔaḵ- אַךְ only
אֵ֭לֶּה ˈʔēlleh אֵלֶּה these
מִשְׁכְּנֹ֣ות miškᵊnˈôṯ מִשְׁכָּן dwelling-place
עַוָּ֑ל ʕawwˈāl עַוָּל evildoer
וְ֝ ˈw וְ and
זֶ֗ה zˈeh זֶה this
מְקֹ֣ום mᵊqˈôm מָקֹום place
לֹא־ lō- לֹא not
יָדַֽע־ yāḏˈaʕ- ידע know
אֵֽל׃ ס ʔˈēl . s אֵל god
18:21. haec sunt ergo tabernacula iniqui et iste locus eius qui ignorat Deum
These then are the tabernacles of the wicked, and this the place of him that knoweth not God.
18:21. Surely such [are] the dwellings of the wicked, and this [is] the place [of him that] knoweth not God.
18:21. And so, these are the tabernacles of the sinful, and this the place of he who does not know God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Ввиду, может быть, заявления Иова (XVII:11-16) Вилдад не находит нужным закончить свою речь словом утешения, как он поступил в первый раз (VIII:21).
Adam Clarke: Commentary on the Bible - 1831
18:21: Such are the dwellings - This is the common lot of the wicked; and it shall be particularly the case with him who knoweth not God, that is Job, for it is evident he alludes to him. Poor Job! hard was thy lot, severe were thy sufferings. On the elephant hunt to which I have referred, I shall borrow the following account extracted from Mr. Cordiner's History of Ceylon, by Mr. Good: -
"We have a curious description of the elephant hunt, which is pursued in a manner not essentially different from the preceding, except that the snares are pallisadoed with the strongest possible stakes, instead of being netted, and still farther fortified by interlacings. They are numerous, but connected together; every snare or inclosure growing gradually narrower, and opening into each other by a gate or two that will only admit the entrance of a single animal at a time.
"The wood in which elephants are known to abound is first surrounded, excepting at the end where the foremost and widest inclosure is situated, with fires placed on moveable pedestals, which in every direction are drawn closer and closer, and, aided by loud and perpetual shouts, drive the animals forward till they enter into the outer snare. After which the same process is continued, and they are driven by fear into a second, into a third, and into a fourth; till at length the elephants become so much sub-divided, that by the aid of cordage fastened carefully round their limbs, and the management of decoy elephants, they are easily capable of being led away one by one, and tamed. A single hunt thus conducted will sometimes occupy not less than two months of unremitting labor; and the entrance of the elephants into the snares is regarded as an amusement or sport of the highest character, and as such is attended by all the principal families of the country." Account of Ceylon, p. 218-226.
Albert Barnes: Notes on the Bible - 1834
18:21: Surely such are the dwellings of the wicked - The conclusion or sum of the whole matter. The meaning is, that the habitations of all that knew not God would be desolate - a declaration which Job could not but regard as aimed at himself; compare . This is the close of this harsh and severe speech. It is no wonder that Job should feel it keenly, and that he "did" feel it is apparent from the following chapter. A string of proverbs has been presented, having the appearance of proof, and as the result of the long observation of the course of events, evidently bearing on his circumstances, and so much in point that he could not well deny their pertinency to his condition. He was stung to the quick, and and gave vent to his agonized feelings in the following chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: such are: Job 18:14-16
knoweth: Job 21:14; Exo 5:2; Jdg 2:10; Sa1 2:12; Ch1 28:9; Psa 79:6; Jer 9:3, Jer 10:25; Rom 1:28; Th1 4:5; Th2 1:8; Tit 1:16
John Gill
18:21 Surely such are the dwellings of the wicked,.... As before described; as that the light should be dark in them; a wicked man's confidence should be rooted out of them; everything shocking and dreadful should dwell in them; brimstone should be scattered on them, they should be utterly consumed, and none remaining in them, Job 18:6. The Targum represents these as the words of the persons astonished and frightened, who at the sight of such a dismal spectacle should utter them, prefacing them thus,
"and they shall say, but these are the dwellings, &c.''
and this is the place of him that knoweth not God; the place that he shall be driven to when chased out of the world, even a place of darkness and misery, Job 18:18; or "this is the case of him that knoweth not the Omnipotent", as Mr. Broughton translates the words; that is, which is above described in the several particulars of it; this is sooner or later the case of every wicked man, as Bildad supposed it now was Job's case, at least in part, or would be hereafter: one "that knows not God", is the periphrasis of a wicked man, that has no knowledge of God, at least no practical knowledge of him, that lives without God in the world, or like an atheist; such shall be punished with everlasting destruction by him, see Th2 1:8; either one whom "God knows not" (q), so some render the words; for though God by the perfection of his omniscience knows all men, good and bad, yet there are some he knows not so as to approve of, love, and delight in, see Mt 7:23; or rather that have no knowledge of God, who though they may know there is a God, yet do not worship and glorify him as God; and though they may profess to know him, yet in works they deny him, and however have no spiritual and experimental knowledge of him; do not know him in Christ, as the God of all grace, and as their God in him; they do not know him, so as to love him, fear, worship, and obey him.
(q) "quem non agnoscit Deus fortis", Junius.
John Wesley
18:21 The place - The condition.
Robert Jamieson, A. R. Fausset and David Brown
18:21 (Job 8:22, Margin).