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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ответная речь Иова на речь Вилдада во втором разговоре. 1-22. Положение Иова должно вызывать в друзьях чувство сострадания, сожаления, но ни в каком случае не обвинения и обличения. 23-29. Вера Иова в будущее воскресение плоти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is Job's answer to Bildad's discourse in the foregoing chapter. Though his spirit was grieved and much heated, and Bildad was very peevish, yet he gave him leave to say all he designed to say, and did not break in upon him in the midst of his argument; but, when he had done, he gave him a fair answer, in which, I. He complains of unkind usage. And very unkindly he takes it. 1. That his comforters added to his affliction, ver. 2-7. 2. That his God was the author of his affliction, ver. 8-12. 3. That his relations and friends were strange to him, and shy of him, in his affliction, ver. 20-22. II. He comforts himself with the believing hopes of happiness in the other world, though he had so little comfort in this, making a very solemn confession of his faith, with a desire that it might be recorded as an evidence of his sincerity, ver. 23-27. III. He concludes with a caution to his friends not to persist in their hard censures of him, ver. 28, 29. If the remonstrance Job here makes of his grievances may serve sometimes to justify our complaints, yet his cheerful views of the future state, at the same time, may shame us Christians, and may serve to silence our complaints, or at least to balance them.
Adam Clarke: Commentary on the Bible - 1831
Job complains of the cruelty of his friends,5. Pathetically laments his sufferings,12. Complains of his being forsaken by all his domestics, friends, relatives, and even his wife,19. Details his sufferings in an affecting manner, calls upon his friends to pity him, and earnestly wishes that his speeches may be recorded,24. Expresses his hope in a future resurrection,27. And warns his persecutors to desist, lest they fall under God's judgments,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 19:1, Job, complaining of his friends' cruelty, shews there is misery enough in him to feed their cruelty; Job 19:21, He craves pity; Job 19:23, He believes the resurrection.
Job 19:2
John Gill
INTRODUCTION TO JOB 19
This chapter contains Job's reply to Bildad's second speech, in which he complains of the ill usage of his friends, of their continuing to vex him, and to beat, and bruise, and break him in pieces with their hard words, and to reproach him, and carry it strange to him, Job 19:1; which he thought was very cruel, since, if he was mistaken, the mistake lay with himself, Job 19:4; and if they were determined to go on at this rate, he would have them observe, that his afflictions were of God, and therefore should take care to what they imputed them, since he could not get the reasons of them, or his cause to be heard, though he vehemently and importunately sought it, Job 19:5; and then gives an enumeration of the several particulars of his distress, all which he ascribes to God, Job 19:8; and he enlarges upon that part of his unhappy case, respecting the alienation of his nearest relations, most intimate acquaintance and friends, from him, and their contempt of him, and the like treatment he met with from his servants, and even young children, Job 19:13; all which, with other troubles, had such an effect upon him as to reduce him to a mere skeleton, and which he mentions to move the pity of these his friends, now conversing with him, Job 19:20; and yet after all, and in the midst of it, and which was his great support under his trials, he expresses his strong faith in his living Redeemer, who should appear on the earth in the latter day, and be his Saviour, and in the resurrection of the dead through him, which he believed he should share in, and in all the happiness consequent on it; and he wishes this confession of his faith might be written and engraven, and be preserved on a rock for ever for the good of posterity, Job 19:23; and closes the chapter with an expostulation with his friends, dissuading them from persecuting him any longer, since there was no reason for it in himself, and it might be attended with bad consequences to them, Job 19:28.
19:119:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը խօսեց ու ասաց.
19 Յոբ պատասխանեց.
Կրկնեալ անդրէն Յոբայ ասէ:

19:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը խօսեց ու ասաց.
19 Յոբ պատասխանեց.
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19:119:1 И отвечал Иов и сказал:
19:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
19:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
19:1. respondens autem Iob dixitThen Job answered, and said:
1. Then Job answered and said,
19:1. But Job answered by saying:
19:1. Then Job answered and said,
Then Job answered and said:

19:1 И отвечал Иов и сказал:
19:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
19:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
19:1. respondens autem Iob dixit
Then Job answered, and said:
19:1. But Job answered by saying:
19:1. Then Job answered and said,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Job answered and said, 2 How long will ye vex my soul, and break me in pieces with words? 3 These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me. 4 And be it indeed that I have erred, mine error remaineth with myself. 5 If indeed ye will magnify yourselves against me, and plead against me my reproach: 6 Know now that God hath overthrown me, and hath compassed me with his net. 7 Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment.
Job's friends had passed a very severe censure upon him as a wicked man because he was so grievously afflicted; now here he tells them how ill he took it to be so censured. Bildad had twice begun with a How long (ch. viii. 2, xviii. 2), and therefore Job, being now to answer him particularly, begins with a How long too, v. 2. What is not liked is commonly thought long; but Job had more reason to think those long who assaulted him than they had to think him long who only vindicated himself. Better cause may be shown for defending ourselves, if we have right on our side, than for offending our brethren, though we have right on our side. Now observe here,
I. How he describes their unkindness to him and what account he gives of it. 1. They vexed his soul, and that is more grievous than the vexation of the bones, Ps. vi. 2, 3. They were his friends; they came to comfort him, pretended to counsel him for the best; but with a great deal of gravity, and affectation of wisdom and piety, they set themselves to rob him of the only comfort he had now left him in a good God, a good conscience, and a good name; and this vexed him to his heart. 2. They broke him in pieces with words, and those were surely hard and very cruel words that would break a man to pieces: they grieved him, and so broke him; and therefore there will be a reckoning hereafter for all the hard speeches spoken against Christ and his people, Jude 15. 3. They reproached him, (v. 3), gave him a bad character and laid to his charge things that he knew not. To an ingenuous mind reproach is a cutting thing. 4. They made themselves strange to him, were shy of him now that he was in his troubles, and seemed as if they did not know him (ch. ii. 12), were not free with him as they used to be when he was in his prosperity. Those are governed by the spirit of the world, and not by any principles of true honour or love, who make themselves strange to their friends, or God's friends, when they are in trouble. A friend loves at all times. 5. They not only estranged themselves from him, but magnified themselves against him (v. 5), not only looked shy of him, but looked big upon him, and insulted over him, magnifying themselves to depress him. It is a mean thing, it is a base thing, thus to trample upon those that are down. 6. They pleaded against him his reproach, that is, they made use of his affliction as an argument against him to prove him a wicked man. They should have pleaded for him his integrity, and helped him to take the comfort of that under his affliction, and so have pleaded that against his reproach (as St. Paul, 2 Cor. i. 12); but, instead of that, they pleaded his reproach against his integrity, which was not only unkind, but very unjust; for where shall we find an honest man if reproach may be admitted for a plea against him?
II. How he aggravates their unkindness. 1. They had thus abused him often (v. 3): These ten times you have reproached me, that is, very often, as Gen. xxxi. 7; Num. xiv. 22. Five times they had spoken, and every speech was a double reproach. He spoke as if he had kept a particular account of their reproaches, and could tell just how many they were. It is but a peevish and unfriendly thing to do so, and looks like a design of retaliation and revenge. We better befriend our own peace by forgetting injuries and unkindnesses than by remembering them and scoring them up. 2. They continued still to abuse him, and seemed resolved to persist in it: "How long will you do it?" v. 2, 5. "I see you will magnify yourselves against me, notwithstanding all I have said in my own justification." Those that speak too much seldom think they have said enough; and, when the mouth is opened in passion, the ear is shut to reason. 3. They were not ashamed of what they did, v. 3. They had reason to be ashamed of their hard-heartedness, so ill becoming men, of their uncharitableness, so ill becoming good men, and of their deceitfulness, so ill becoming friends: but were they ashamed? No, though they were told of it again and again, yet they could not blush.
III. How he answers their harsh censures, by showing them that what they condemned was capable of excuse, which they ought to have considered. 1. The errors of his judgment were excusable (v. 4): "Be it indeed that I have erred, that I am in the wrong through ignorance or mistake," which may well be supposed concerning men, concerning good men. Humanum est errare--Error cleaves to humanity; and we must be willing to suppose it concerning ourselves. It is folly to think ourselves infallible. "But be it so," said Job, "my error remaineth with myself," that is, "I speak according to the best of my judgment, with all sincerity, and not from a spirit of contradiction." Or, "If I be in an error, I keep it to myself, and do not impose it upon others as you do. I only prove myself and my own work by it. I meddle not with other people, either to teach them or to judge them." Men's errors are the more excusable if they keep them to themselves, and do not disturb others with them. Hast thou faith? Have it to thyself. Some give this sense of these words: "If I be in an error, it is I that must smart for it; and therefore you need not concern yourselves: nay, it is I that do smart, and smart severely, for it; and therefore you need not add to my misery by your reproaches." 2. The breakings out of his passion, though not justifiable, yet were excusable, considering the vastness of his grief and the extremity of his misery. "If you will go on to cavil at every complaining word I speak, will make the worst of it and improve it against me, yet take the cause of the complaint along with you, and weigh that, before you pass a judgment upon the complaint, and turn it to my reproach: Know then that God has overthrown me," v. 6. Three things he would have them consider:-- (1.) That his trouble was very great. He was overthrown, and could not help himself, enclosed as in a net, and could not get out. (2.) That God was the author of it, and that, in it, he fought against him: "It was his hand that overthrew me; it is in his net that I am enclosed; and therefore you need not appear against me thus. I have enough to do to grapple with God's displeasure; let me not have yours also. Let God's controversy with me be ended before you begin yours." It is barbarous to persecute him whom God hath smitten and to talk to the grief of one whom he hath wounded, Ps. lxix. 26. (3.) That he could not obtain any hope of the redress of his grievances, v. 7. He complained of his pain, but got no ease--begged to know the cause of his affliction, but could not discover it--appealed to God's tribunal for the clearing of his innocency, but could not obtain a hearing, much less a judgment, upon his appeal: I cry out of wrong, but I am not heard. God, for a time, may seem to turn away his ear from his people, to be angry at their prayers and overlook their appeals to him, and they must be excused if, in that case, they complain bitterly. Woe unto us if God be against us!
Carl Friedrich Keil and Franz Delitzsch
19:1
1 Then began Job, and said:
2 How long will ye vex my soul,
And crush me with your words?
3 These ten times have ye reproached me;
Without being ashamed ye astound me.
4 And if I have really erred,
My error rests with myself.
5 If ye will really magnify yourselves against me,
And prove my reproach to me:
6 Know then that Eloah hath wronged me,
And hath compassed me with His net.
This controversy is torture to Job's spirit; enduring in himself unutterable agony, both bodily and spiritually, and in addition stretched upon the rack by the three friends with their united strength, he begins his answer with a well-justified quousque tandem. תּגיוּן (Norzi: תּוגיוּן) is fut. energicum from הוּגה (יגה), with the retention of the third radical., Ges. 75, rem. 16. And in וּתדכּאוּנני (Norzi: וּתדכּוּנני with quiescent Aleph) the suff. is attached to the n of the fut. energicum, Ges. 60, rem. 3; the connecting vowel is a, and the suff. is ani, without epenthesis, not anni or aneni, Ges. 58, 5. In Job 19:3 Job establishes his How long? Ten times is not to be taken strictly (Saad.), but it is a round number; ten, from being the number of the fingers on the human hand, is the number of human possibility, and from its position at the end of the row of numbers (in the decimal system) is the number of that which is perfected (vid., Genesis, S. 640f.); as not only the Sanskrit daan is traceable to the radical notion "to seize, embrace," but also the Semitic עשר is traceable to the radical notion "to bind, gather together" (cogn. קשׁר). They have already exhausted what is possible in reproaches, they have done their utmost. Renan, in accordance with the Hebr. expression, transl.: Voil (זה, as e.g., Gen 27:36) la dixime fois que vous m'insultez. The ἅπ. γεγρ. תּהכּרוּ is connected by the Targ. with הכּיר (of respect of persons = partiality), by the Syr. with כּרא (to pain, of crvecoeur), by Raschi and Parchon with נכּר (to mistake) or התנכּר (to alienate one's self), by Saadia (vid., Ewald's Beitr. S. 99) with עכר (to dim, grieve);
(Note: Reiske interprets according to the Arabic ‛kr, denso et turbido agmine cum impetu ruitis in me.)
he, however, compares the Arab. hkr, stupere (which he erroneously regards as differing only in sound from Arab. qhr, to overpower, oppress); and Abulwalid (vid., Rdiger in Thes. p. 84 suppl.) explains Arab. thkrûn mn-nı̂, ye gaze at me, since at the same time he mentions as possible that הכר may be = Arab. khr, to treat indignantly, insultingly (which is only a different shade in sound of Arab. hkr,
(Note: In Sur. 93, 9 (oppress not the orphan), the reading Arab. tkhr is found alternating with Arab. tqhr.)
and therefore refers to Saadia's interpretation). David Kimchi interprets according to Abulwalid, תתמהו לו; he however remarks at the same time, that his father Jos. Kimchi interprets after the Arab. הכר, which also signifies "shamelessness," תעיזו פניכם לי. Since the idea of dark wild looks is connected with Arab. hkr, he has undoubtedly this verb in his mind, not that compared by Ewald (who translates, "ye are devoid of feeling towards me"), and especially Arab. hkr, to deal unfairly, used of usurious trade in corn (which may also have been thought of by the lxx ἐπίκεισθέ μοι, and Jerome opprimentes), which signifies as intrans. to be obstinate about anything, pertinacious. Gesenius also, Thes. p. 84, suppl., suggests whether תּחכּרוּ may not perhaps be the reading. But the comparison with Arab. hkr is certainly safer, and gives a perfectly satisfactory meaning, only תּהכּרוּ must not be regarded as fut. Kal (as יהלם, Ps 74:6, according to the received text), but as fut. Hiph. for תּהכּירוּ, according to Ges. 53, rem. 4, 5, after which Schultens transl.: quod me ad stuporem redigatis. The connection of the two verbs in Job 19:3 is to be judged of according to Ges. 142, 3, a: ye shamelessly cause me astonishment (by the assurance of your accusations). One need not hesitate because it is תהכרו־לי instead of תהכרוני; this indication of the obj. by ל, which is become a rule in Arabic with the inf. and part.) whence e.g., it would here be muhkerina li), and is still more extended in Aramaic, is also frequent in Hebrew (e.g., Is 53:11; Ps 116:16; Ps 129:3, and 2Chron 32:17, cheereep, after which Olsh. proposes to read תחרפו־לי in the passage before us).
Much depends upon the correct perception of the structure of the clauses in Job 19:4. The rendering, e.g., of Olshausen, gained by taking the two halves of the verse as independent clauses, "yea certainly I have erred, I am fully conscious of my error," puts a confession into Job's mouth, which is at present neither mature nor valid. Hirz., Hahn, Schlottm., rightly take Job 19:4 as a hypothetical antecedent clause (comp. Job 7:20; Job 11:18): and if I have really erred (אף־אמנם, as Job 34:12, yea truly; Gen 18:13, and if I should really), my error remains with me, i.e., I shall have to expiate it, without your having on this account any right to take upon yourselves the office of God and to treat me uncharitably; or what still better corresponds with תּלין אתּי: my transgression remains with me, without being communicated to another, i.e., without having any influence over you or others to lead you astray or involve you in participation of the guilt. Job 19:6 stands in a similar relation to Job 19:5. Hirz., Ew., and Hahn take Job 19:5 as a double question: "or will ye really boast against me, and prove to me my fault?" Schlottm., on the contrary, takes אם conditionally, and begins the conclusion with Job 19:5: "if ye will really look proudly down upon me, it rests with you at least, to prove to me by valid reasons, the contempt which ye attach to me." But by both of these interpretations, especially by the latter, Job 19:6 comes in abruptly. Even אפו (written thus in three other passages besides this) indicates in Job 19:5 the conditional antecedent clause (comp. Job 9:24; Job 24:25) of the expressive γνῶστε οὖν (δή): if ye really boast yourselves against me (vid., Ps 55:13., comp. Ps 35:26; Ps 38:17), and prove upon me, i.e., in a way of punishment (as ye think), my shame, i.e., the sins which put me to shame (not: the right of shame, which has come upon me on account of my sins, an interpretation which the conclusion does not justify), therefore: if ye really continue (which is implied by the futt.) to do this, then know, etc. If they really maintain that he is suffering on account of flagrant sins, he meets them on the ground of this assumption with the assertion that God has wronged him (עוּתני short for עוּת משׁפּטי, Job 8:3; Job 34:12, as Lam 3:36), and has cast His net (מצוּדו, with the change of the of מצוד from צוּד, to search, hunt, into the deeper in inflexion, as מנוּסי from מנוס, מצוּרך, Ezek 4:8, from מצור) over him, together with his right and his freedom, so that he is indeed obliged to endure punishment. In other words: if his suffering is really not to be regarded otherwise than as the punishment of sin, as they would uncharitably and censoriously persuade him, it urges on his self-consciousness, which rebels against it, to the conclusion which he hurls into their face as one which they themselves have provoked.
John Gill
19:1 Then Job answered and said. Having heard Bildad out, without giving him any interruption; and when he had finished his oration, he rose up in his own defence, and put in his answer as follows.
19:219:2: Մինչեւ յե՞րբ աշխա՛տ առնէք զանձն իմ, եւ խախտէք զիս բանիւք[9258]. [9258] Ոսկան. Մինչեւ ցե՞րբ աշ՛՛։
2 «Մինչեւ ե՞րբ պիտ տանջէք իմ հոգին, խօսքերով պիտ ընկճէք իմ անձը:
2 «Մինչեւ ե՞րբ հոգիս պիտի վշտացնէք Ու զիս խօսքերով պիտի ճնշէք։
Մինչեւ յե՞րբ աշխատ առնէք զանձն իմ, եւ խախտէք զիս բանիւք:

19:2: Մինչեւ յե՞րբ աշխա՛տ առնէք զանձն իմ, եւ խախտէք զիս բանիւք[9258].
[9258] Ոսկան. Մինչեւ ցե՞րբ աշ՛՛։
2 «Մինչեւ ե՞րբ պիտ տանջէք իմ հոգին, խօսքերով պիտ ընկճէք իմ անձը:
2 «Մինչեւ ե՞րբ հոգիս պիտի վշտացնէք Ու զիս խօսքերով պիտի ճնշէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:219:2 доколе будете мучить душу мою и терзать меня речами?
19:2 ἕως εως till; until τίνος τις.1 who?; what? ἔγκοπον εγκοπος do; make ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even καθαιρεῖτε καθαιρεω take down; demolish με με me λόγοις λογος word; log
19:2 עַד־ ʕaḏ- עַד unto אָ֭נָה ˈʔānā אָן whither תֹּוגְי֣וּן tôḡᵊyˈûn יגה grieve נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וּֽ ˈû וְ and תְדַכְּאוּנַ֥נִי ṯᵊḏakkᵊʔûnˌanî דכא oppress בְ vᵊ בְּ in מִלִּֽים׃ millˈîm מִלָּה word
19:2. usquequo adfligitis animam meam et adteritis me sermonibusHow long do you afflict my soul, and break me in pieces with words?
2. How long will ye vex my soul and break me in pieces with words?
19:2. How long will you afflict my soul and wear me down with words?
19:2. How long will ye vex my soul, and break me in pieces with words?
How long will ye vex my soul, and break me in pieces with words:

19:2 доколе будете мучить душу мою и терзать меня речами?
19:2
ἕως εως till; until
τίνος τις.1 who?; what?
ἔγκοπον εγκοπος do; make
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
καθαιρεῖτε καθαιρεω take down; demolish
με με me
λόγοις λογος word; log
19:2
עַד־ ʕaḏ- עַד unto
אָ֭נָה ˈʔānā אָן whither
תֹּוגְי֣וּן tôḡᵊyˈûn יגה grieve
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וּֽ ˈû וְ and
תְדַכְּאוּנַ֥נִי ṯᵊḏakkᵊʔûnˌanî דכא oppress
בְ vᵊ בְּ in
מִלִּֽים׃ millˈîm מִלָּה word
19:2. usquequo adfligitis animam meam et adteritis me sermonibus
How long do you afflict my soul, and break me in pieces with words?
19:2. How long will you afflict my soul and wear me down with words?
19:2. How long will ye vex my soul, and break me in pieces with words?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Рассуждения друзей о гибели нечестивого и его потомства содержат довольно ясные намеки на судьбу Иова (см. XV:29-34; XVIII:13-19). В их глазах он - грешник, что прямо и высказано Елифазом (XV:4-5). Подобные обвинения, соединенные с отсутствием сострадания, доставляют мучение невинному страдальцу (ср. XVII:2). И так как в своих неоднократных речах ("десять" - круглое число) друзья исчерпали, по-видимому, все доводы, то им пора замолчать, прекратить мучения (ст. 2).
Adam Clarke: Commentary on the Bible - 1831
19:2: How long will ye vex my soul - Every thing that was irritating, vexatious, and opprobrious, his friends had recourse to, in order to support their own system, and overwhelm him. Not one of them seems to have been touched with a feeling of tenderness towards him, nor does a kind expression drop at any time from their lips! They were called friends; but this term, in reference to them, must be taken in the sense of cold-blooded acquaintances. However, there are many in the world that go under the sacred name of friends, who, in times of difficulty, act a similar part. Job's friends have been, by the general consent of posterity, consigned to endless infamy. May all those who follow their steps be equally enrolled in the annals of bad fame!
Albert Barnes: Notes on the Bible - 1834
19:2: How long will ye vex my soul? - Perhaps designing to reply to the taunting speech of Bildad; . "He" had asked "how long it would be ere Job would make an end of empty talk?" "Job" asks, in reply, "how long" they would torture and afflict his soul? Or whether there was on hope that this would ever come to an end!
And break me in pieces - Crush me, or bruise me - like breaking any thing in a mortar, or breaking rocks by repeated blows of the hammer. "Noyes." He says they had crushed him, as if by repeated blows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: How long: Job 8:2, Job 18:2; Psa 13:1; Rev 6:10
vex: Job 27:2; Jdg 16:16; Psa 6:2, Psa 6:3, Psa 42:10; Pe2 2:7, Pe2 2:8
break me: Psa 55:21, Psa 59:7, Psa 64:3; Pro 12:18, Pro 18:21; Jam 3:6-8
Job 19:3
John Gill
19:2 How long will ye vex my soul,.... Which of all vexation is the worst; not only his bones were vexed, but his soul also, as David's was, Ps 6:2. His body was vexed with boils from head to feet; but now his soul was vexed by his friends, and which denotes extreme vexation, a man's being vexed to his very heart: there are many things vexations to men, especially to good men; they are not only vexed with pains of the body, as others, and with loss of worldly substance; but even all things here below, and the highest enjoyment of them, as wealth, wisdom, honours, and pleasures, are all vanity and vexation of spirit, as they were to Solomon; but more especially truly good men are vexed with the corruptions of their hearts, which are as pricks in their eyes and thorns in their sides, and with the temptations of Satan, which are also thorns in the flesh and fiery darts, and with the conversation of wicked men, as was the soul of righteous Lot, and with the bad principles and practices of professors of religion; and sometimes, as Job was, they are vexed by their own friends, who should be their comforters, but prove miserable ones, as his did, and even vexations, and continued so to the wearing him out almost; and so some render the words, "how long will ye weary my soul" (c)? with repeating their insinuations that he was a wicked and hypocritical man, and therefore was afflicted of God in the manner he was; and which, knowing his own innocency, extremely vexed him:
and break me in pieces with words? not his body, but his spirit; which was broken, not by the word of God, which is like an hammer that breaks the rocky heart in pieces; for such a breaking is in mercy, and not an affliction to be complained of; and such as are thus broken are healed again, and bound up by the same hand that breaks; who has great, regard to broken spirits and contrite hearts; looks to them, and dwells with them, in order to revive and comfort them: but by the words of men; Job was smitten with the tongues of men; as Jeremiah was, and was beaten and bruised by them, as anything is beaten and bruised by a pestle in a mortar, as the word (d) signifies, and is sometimes rendered, Is 53:5; these must be not soft but hard words, not gentle reproofs, which being given and taken in love, will not break the head, but calumnies and reproaches falsely cast, and with great severity, and frequently, which break the heart. See Ps 69:20.
(c) "defatigabitis", Schmidt, Michaelis. (d) "obtundetis", Vatablus, Piscator, Schmidt; so Michaelis, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
19:2 JOB'S REPLY TO BILDAD. (Job 19:1-29)
How long, &c.--retorting Bildad's words (Job 18:2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufferer? And yet even this they have not yet proved.
19:319:3: բայց գիտասջի՛ք զի Տէր արար ընդ իս ա՛յսպէս։ Բամբասէք զիս՝ եւ ո՞չ ամաչէք յարձակեալ ՚ի վերայ իմ[9259]։ [9259] Ոմանք. Յարձակել ՚ի վերայ իմ։
3 Իմացէ՛ք, որ Տէրը ինձ հետ այսպէս վարուեց: Բամբասում էք ինձ, յարձակւում վրաս, չէք էլ ամաչում:
3 Արդէն տասը անգամ է որ զիս կը մեղադրէք։Չէ՞ք ամչնար որ վրաս կը յարձակիք։
[185]բայց գիտասջիք զի Տէր արար ընդ իս այսպէս. բամբասէք զիս` եւ ոչ ամաչէք յարձակեալ ի վերայ իմ:

19:3: բայց գիտասջի՛ք զի Տէր արար ընդ իս ա՛յսպէս։ Բամբասէք զիս՝ եւ ո՞չ ամաչէք յարձակեալ ՚ի վերայ իմ[9259]։
[9259] Ոմանք. Յարձակել ՚ի վերայ իմ։
3 Իմացէ՛ք, որ Տէրը ինձ հետ այսպէս վարուեց: Բամբասում էք ինձ, յարձակւում վրաս, չէք էլ ամաչում:
3 Արդէն տասը անգամ է որ զիս կը մեղադրէք։Չէ՞ք ամչնար որ վրաս կը յարձակիք։
zohrab-1805▾ eastern-1994▾ western am▾
19:319:3 Вот, уже раз десять вы срамили меня и не стыдитесь теснить меня.
19:3 γνῶτε γινωσκω know μόνον μονον only; alone ὅτι οτι since; that ὁ ο the κύριος κυριος lord; master ἐποίησέ ποιεω do; make με με me οὕτως ουτως so; this way καταλαλεῖτέ καταλαλεω slander μου μου of me; mine οὐκ ου not αἰσχυνόμενοί αισχυνω shame; ashamed με με me ἐπίκεισθέ επικειμαι laid upon; imposed μοι μοι me
19:3 זֶ֤ה zˈeh זֶה this עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten פְּ֭עָמִים ˈpᵊʕāmîm פַּעַם foot תַּכְלִימ֑וּנִי taḵlîmˈûnî כלם humiliate לֹֽא־ lˈō- לֹא not תֵ֝בֹ֗שׁוּ ˈṯēvˈōšû בושׁ be ashamed תַּהְכְּרוּ־ tahkᵊrû- הכר do wrong לִֽי׃ lˈî לְ to
19:3. en decies confunditis me et non erubescitis opprimentes meBehold, these ten times you confound me, and are not ashamed to oppress me.
3. These ten times have ye reproached me: ye are not ashamed that ye deal hardly with me.
19:3. So, ten times you confound me and are not ashamed to oppress me.
19:3. These ten times have ye reproached me: ye are not ashamed [that] ye make yourselves strange to me.
These ten times have ye reproached me: ye are not ashamed [that] ye make yourselves strange to me:

19:3 Вот, уже раз десять вы срамили меня и не стыдитесь теснить меня.
19:3
γνῶτε γινωσκω know
μόνον μονον only; alone
ὅτι οτι since; that
ο the
κύριος κυριος lord; master
ἐποίησέ ποιεω do; make
με με me
οὕτως ουτως so; this way
καταλαλεῖτέ καταλαλεω slander
μου μου of me; mine
οὐκ ου not
αἰσχυνόμενοί αισχυνω shame; ashamed
με με me
ἐπίκεισθέ επικειμαι laid upon; imposed
μοι μοι me
19:3
זֶ֤ה zˈeh זֶה this
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
פְּ֭עָמִים ˈpᵊʕāmîm פַּעַם foot
תַּכְלִימ֑וּנִי taḵlîmˈûnî כלם humiliate
לֹֽא־ lˈō- לֹא not
תֵ֝בֹ֗שׁוּ ˈṯēvˈōšû בושׁ be ashamed
תַּהְכְּרוּ־ tahkᵊrû- הכר do wrong
לִֽי׃ lˈî לְ to
19:3. en decies confunditis me et non erubescitis opprimentes me
Behold, these ten times you confound me, and are not ashamed to oppress me.
19:3. So, ten times you confound me and are not ashamed to oppress me.
19:3. These ten times have ye reproached me: ye are not ashamed [that] ye make yourselves strange to me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:3: These ten times - The exact arithmetical number is not to be regarded; ten times being put for many times, as we have already seen. See particularly the note on Gen 31:7 (note).
Ye make yourselves strange to me - When I was in affluence and prosperity, ye were my intimates, and appeared to rejoice in my happiness; but now ye scarcely know me, or ye profess to consider me a wicked man because I am in adversity. Of this you had no suspicion when I was in prosperity! Circumstances change men's minds.
Albert Barnes: Notes on the Bible - 1834
19:3: These ten times - Many times; the word "ten" being used as we often say, "ten a dozen" or "twenty," to denote many; see Gen 31:7, "And your father hath changed my wages "ten times." Lev 26:26, "and when I have broken your staff of bread, "ten women" shall bake your bread, in one oven;" compare Num 14:22; Neh 4:6.
You are not ashamed that you make yourselves strange to me - Margin, "harden yourselves strange to me." Margin, "harden yourselves against me." Gesenius, and after him Noyes, renders this, "Shameless ye stun me." Wemyss, "Are ye not ashamed to treat me thus cruelly? The word used here (הכר hâ kar) occurs no no where else, and hence, it is difficult to determine its meaning. The Vulgate renders it, "oppressing me." The Septuagint, "and you are not ashamed to press upon me." - ἐπίκεισθέ υοι epikeisthe moi. Schultens has gone into an extended examination of its meaning, and supposes that the primary idea is that of being "stiff," or "rigid." The word in Arabic, he says, means to be "stupid with wonder." It is applied, he supposes, to those who are "stiff or rigid" with stupor; and then to those who have a stony heart and an iron an iron fore-head - and who can look on the suffering without feeling or compassion. This sense accords well with the connection here. Gesenius, however, supposes that the primary idea is that of beating or pounding; and hence, of stunning by repeated blows. In either case the sense would be substantially the same - that of "stunning." The idea given by our translators of making themselves "strange" was derived from the supposition that the word might be formed from נכר nâ kar - to be strange, foreign; to estrange, alienate, etc. For a more full examination of the word, the reader may consult Schultens, or Rosenmuller "in loco."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: ten times: Gen 31:7; Lev 26:26; Num 14:22; Neh 4:12; Dan 1:20
ye reproached: Job 4:6-11, Job 5:3, Job 5:4, Job 8:4-6, Job 11:3, Job 11:14, Job 15:4-6, Job 15:11, Job 15:12, Job 18:4-21
make yourselves strange to me: or, harden yourselves against me, Job 19:17; Gen 42:7; Psa 69:8
Job 19:4
Geneva 1599
19:3 These (a) ten times have ye reproached me: ye are not ashamed [that] ye make yourselves strange to me.
(a) That is, many times, as in (Neh 4:12).
John Gill
19:3 These ten times have ye reproached me,.... Referring not to ten sections or paragraphs, in which they had done it, as Jarchi; or to the five speeches his friends, in which their reproaches were doubled; or to Job's words, and their answer, as Saadiah; for it does not denote an exact number of their reproaches, which Job was not so careful to count; but it signifies that he had been many times reproached by them; so Aben Ezra, and in which sense the phrase is often used, see Gen 31:7; it is the lot of good men in all ages to be reproached by carnal and profane sinners, on account of religion, and for righteousness' sake, as Christians are for the sake of Christ and his Gospel; and which Moses esteemed greater riches than all the treasures of Egypt; but to be reproached by friends, and that as an hypocrite and a wicked man, as Job was, must be very cutting; and this being often repeated, as it was an aggravation of the sin of his friends, so likewise of his affliction and patience:
ye are not ashamed, so that ye make yourselves strange to me; they looked shy at him; would not be free and friendly with him, but carried it strange to him, and seemed to have their affections alienated from him. There should not be a strangeness in good men one to another, since they are not aliens from the commonwealth of Israel, and strangers to the covenants of promise, to the grace of God, and communion with him; since they are fellow citizens, and of the household of God; belong to the same city, share in the same privileges, are of the same family, children of the same father, and brethren one of another, members of the same body, heirs of the same grace and glory, and are to dwell together in heaven to all eternity; wherefore they should not make themselves strange to each other, but should speak often, kindly, and affectionately, one to another, and freely converse together about spiritual things; should pray with one another, and build up each other on their most holy faith, and by love serve one another, and do all good offices mutually that lie in their power, and bear one another's burdens, and so fulfil the law Christ: but, instead of this, Job's friends would scarcely look at him, much less speak one kind word to him; yea, they "hardened themselves against" him, as some (e) render the word; had no compassion on him or pity for him in his distressed circumstances, which their relation to him obliged unto, and was due unto him on the score of friendship; nay, they "mocked" at him, which is the sense of the word, according to Ben Gersom (f); and of this he had complained before, Job 12:4; and with some (g) it has the signification of impudence and audaciousness, from the sense of the word in the Arabic language, see Is 3:9; as if they behaved towards him in a very impudent manner: or, though they "knew" him, as the Targum paraphrases it, yet they were "not ashamed" to reproach him; though they knew that he was a man that feared God; they knew his character and conversation before his all afflictions came on, and yet traduced him as an hypocrite and a wicked man. Whatever is sinful, men should be ashamed of, and will be sooner or later; not to be ashamed thereof is an argument of great hardness and impenitence; and among other things it becomes saints to be ashamed of their making themselves strange to one another. Some render it interrogatively (h), "are ye not ashamed?" &c. you may well be ashamed, if you are not; this is put in order to make them ashamed.
(e) "indurastis facies vestras contra me", Vatablus; so Broughton. (f) "Erubescitis subsannare me", Pagninus. (g) Drusius; so Schultens. (h) So Junius & Tremellius, Piscator.
John Wesley
19:3 Ten - Many times. A certain number for an uncertain. Strange - That you carry yourselves like strangers to me, and condemn me as if you had never known my integrity.
Robert Jamieson, A. R. Fausset and David Brown
19:3 These--prefixed emphatically to numbers (Gen 27:36).
ten--that is, often (Gen 31:7).
make yourselves strange--rather, "stun me" [GESENIUS]. (See Margin for a different meaning [that is, "harden yourselves against me"]).
19:419:4: Այո՛, արդարեւ՝ ե՛ս մոլորեցայ եւ յի՛ս հանգուցեալ է մոլորութիւն. խօսե՛լ բան զոր ո՛չ է արժան. ※ եւ բանք իմ մոլորեալ են՝ եւ ո՛չ են ՚ի դէ՛պ ժամանակի[9260]։ [9260] Ոմանք. Բան՝ զոր չէ արժան։
4 Այո՛, արդարեւ ես մոլորուեցի (մոլորութիւնս իմ ներսում է հանգուցուել)՝ ասելով բաներ, որոնք արժան չեն: Խօսքերս եւս մոլորութիւն են ու չեն պատշաճում մեր ժամանակին:
4 Եթէ արդարեւ ես սխալեր եմ, Իմ սխալս իմ քովս կը մնայ։
Այո, արդարեւ ես մոլորեցայ եւ յիս հանգուցեալ է մոլորութիւն, խօսել բան զոր ոչ է արժան. եւ բանք իմ մոլորեալ են` եւ ոչ են ի դէպ ժամանակի:

19:4: Այո՛, արդարեւ՝ ե՛ս մոլորեցայ եւ յի՛ս հանգուցեալ է մոլորութիւն. խօսե՛լ բան զոր ո՛չ է արժան. ※ եւ բանք իմ մոլորեալ են՝ եւ ո՛չ են ՚ի դէ՛պ ժամանակի[9260]։
[9260] Ոմանք. Բան՝ զոր չէ արժան։
4 Այո՛, արդարեւ ես մոլորուեցի (մոլորութիւնս իմ ներսում է հանգուցուել)՝ ասելով բաներ, որոնք արժան չեն: Խօսքերս եւս մոլորութիւն են ու չեն պատշաճում մեր ժամանակին:
4 Եթէ արդարեւ ես սխալեր եմ, Իմ սխալս իմ քովս կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:419:4 Если я и действительно погрешил, то погрешность моя при мне остается.
19:4 ναὶ ναι.1 yes δὴ δη in fact ἐπ᾿ επι in; on ἀληθείας αληθεια truth ἐγὼ εγω I ἐπλανήθην πλαναω mislead; wander παρ᾿ παρα from; by ἐμοὶ εμοι me δὲ δε though; while αὐλίζεται αυλιζομαι spend the night πλάνος πλανος errant [a] λαλῆσαι λαλεω talk; speak ῥῆμα ρημα statement; phrase ὃ ος who; what οὐκ ου not ἔδει δει is necessary; have to τὰ ο the δὲ δε though; while ῥήματά ρημα statement; phrase μου μου of me; mine πλανᾶται πλαναω mislead; wander καὶ και and; even οὐκ ου not ἐπὶ επι in; on καιροῦ καιρος season; opportunity
19:4 וְ wᵊ וְ and אַף־ ʔaf- אַף even אָמְנָ֥ם ʔomnˌām אָמְנָם really שָׁגִ֑יתִי šāḡˈîṯî שׁגה err אִ֝תִּ֗י ˈʔittˈî אֵת together with תָּלִ֥ין tālˌîn לין lodge מְשׁוּגָתִֽי׃ mᵊšûḡāṯˈî מְשׁוּגָה error
19:4. nempe et si ignoravi mecum erit ignorantia meaFor if I have been ignorant, my ignorance shall be with me.
4. And be it indeed that I have erred, mine error remaineth with myself.
19:4. Now, of course, if I have been ignorant, my ignorance will be with me.
19:4. And be it indeed [that] I have erred, mine error remaineth with myself.
And be it indeed [that] I have erred, mine error remaineth with myself:

19:4 Если я и действительно погрешил, то погрешность моя при мне остается.
19:4
ναὶ ναι.1 yes
δὴ δη in fact
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
ἐγὼ εγω I
ἐπλανήθην πλαναω mislead; wander
παρ᾿ παρα from; by
ἐμοὶ εμοι me
δὲ δε though; while
αὐλίζεται αυλιζομαι spend the night
πλάνος πλανος errant

[a]
λαλῆσαι λαλεω talk; speak
ῥῆμα ρημα statement; phrase
ος who; what
οὐκ ου not
ἔδει δει is necessary; have to
τὰ ο the
δὲ δε though; while
ῥήματά ρημα statement; phrase
μου μου of me; mine
πλανᾶται πλαναω mislead; wander
καὶ και and; even
οὐκ ου not
ἐπὶ επι in; on
καιροῦ καιρος season; opportunity
19:4
וְ wᵊ וְ and
אַף־ ʔaf- אַף even
אָמְנָ֥ם ʔomnˌām אָמְנָם really
שָׁגִ֑יתִי šāḡˈîṯî שׁגה err
אִ֝תִּ֗י ˈʔittˈî אֵת together with
תָּלִ֥ין tālˌîn לין lodge
מְשׁוּגָתִֽי׃ mᵊšûḡāṯˈî מְשׁוּגָה error
19:4. nempe et si ignoravi mecum erit ignorantia mea
For if I have been ignorant, my ignorance shall be with me.
4. And be it indeed that I have erred, mine error remaineth with myself.
19:4. Now, of course, if I have been ignorant, my ignorance will be with me.
19:4. And be it indeed [that] I have erred, mine error remaineth with myself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. И действительно, друзья не имеют права и достаточных оснований безжалостно относиться к Иову. Если он и согрешил, то причинил вред только себе, но ни в каком случае не им. Почему же они так вооружаются против него?
Adam Clarke: Commentary on the Bible - 1831
19:4: And be it indeed that I have erred - Suppose indeed that I have been mistaken in any thing, that in the simplicity of my heart I have gone astray, and that this matter remains with myself, (for most certainly there is no public stain on my life), you must grant that this error, whatsoever it is, has hurt no person except myself. Why then do ye treat me as a person whose life has been a general blot, and whose example must be a public curse?
Albert Barnes: Notes on the Bible - 1834
19:4: And be it indeed that I have erred - Admitting that I have erred, it is my own concern. You have a right to reproach and Rev_ile me in this manner.
Mine error abideth with myself - I must abide the consequences of the error." The design of this seems to be to reprove what he regarded as an improper and meddlesome interference with his concerns. Or it may be an expression of a willingness to bear all the consequences himself. He was willing to meet all the fair results of his own conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: I have erred: Job 11:3-6
mine: Sa2 24:17; Pro 9:12; Eze 18:4; Co2 5:10; Gal 6:5
Job 19:5
Geneva 1599
19:4 And be it indeed [that] I have erred, mine error (b) remaineth with myself.
(b) That is, I myself will be punished for it, or you have not yet consulted it.
John Gill
19:4 And be it indeed that I have erred,.... Which is a concession for argument's sake, but not an acknowledgment that he had erred; though it is possible he might have erred, and it is certain he did in some things, though not in that respect with which he was charged; "humanum est errare", all men are subject to mistakes, good men may err; they may err in judgment, or from the truth in some respect, and be carried away for a while and to some degree with the error the wicked, though they shall be turned from it again; they may err in practice, and wander from the way of God's commandments; and indeed their strayings and aberrations of this sort are so many, that David says, "who can understand his errors?" Ps 19:12; and they may err in words, or make a mistake in speech; but then no man should be made an offender for a word for he must be a perfect man that is free from mistakes of this kind: now Job argues that supposing this to be his case in any of the above instances; yet, says he,
mine error remaineth with myself; I only am chargeable with it, and answerable for it; it is nothing to you, and why should you trouble yourselves about it? it will not be imputed to you, nor will you suffer on account of it; or, admitting I have imbibed an error, I do not publish it abroad; I keep it to myself; it lies and lodges in my own breast, and nobody is the worse for it: or "let it remain", or "lodge with me" (k); Why should my mistakes be published abroad, and all the world be made acquainted with them? or else this expresses his resolution to abide by what his friends called an error; and then the so is, if this is an error which I have asserted, that God afflicts both good and bad men, and that afflictions are no argument of a man's being an hypocrite and a wicked man, I am determined to continue in it; I will not give it up, I will hold it fast; it shall remain with me as a principle never to be departed from; or it may be rather his meaning is, that this notion he had imbibed would remain with him, and was likely to do so, for anything they had said, or could say to the contrary.
(k) "mecum maneat", Beza; to the same sense Mercerus, Schmidt, Junius and Tremellius, Piscator, Michaelis, Schultens.
John Wesley
19:4 Erred - If I have sinned, I myself suffer for my sins, and therefore deserve your pity rather than reproaches.
Robert Jamieson, A. R. Fausset and David Brown
19:4 erred--The Hebrew expresses unconscious error. Job was unconscious of wilful sin.
remaineth--literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.
19:519:5: Թողցո՛ւք զայդ որ յիմ վերայ մեծաբանեալ էք, եւ յարձակեալ էք ՚ի վերայ իմ նախատանօք[9261]։ [9261] Ոսկան յաւելու. Եւ յարձակեալ էք ՚ի վերայ իմ՝ եւ յարձակեալ էք նախա՛՛։
5 Մի կողմ թողնենք այն, որ դուք ինձ վրայ մեծ-մեծ խօսում էք, յարձակւում վրաս նախատինքներով:
5 Եթէ անպատճառ ամբարտաւանութեամբ խօսիլ կ’ուզէք ինծի դէմ Ու ամօթս երեսս զարնել,
Թողցուք զայդ որ յիմ վերայ մեծաբանեալ էք, եւ յարձակեալ էք ի վերայ իմ նախատանօք:

19:5: Թողցո՛ւք զայդ որ յիմ վերայ մեծաբանեալ էք, եւ յարձակեալ էք ՚ի վերայ իմ նախատանօք[9261]։
[9261] Ոսկան յաւելու. Եւ յարձակեալ էք ՚ի վերայ իմ՝ եւ յարձակեալ էք նախա՛՛։
5 Մի կողմ թողնենք այն, որ դուք ինձ վրայ մեծ-մեծ խօսում էք, յարձակւում վրաս նախատինքներով:
5 Եթէ անպատճառ ամբարտաւանութեամբ խօսիլ կ’ուզէք ինծի դէմ Ու ամօթս երեսս զարնել,
zohrab-1805▾ eastern-1994▾ western am▾
19:519:5 Если же вы хотите повеличаться надо мною и упрекнуть меня позором моим,
19:5 ἔα εα hey! δὲ δε though; while ὅτι οτι since; that ἐπ᾿ επι in; on ἐμοὶ εμοι me μεγαλύνεσθε μεγαλυνω enlarge; magnify ἐνάλλεσθε εναλλομαι though; while μοι μοι me ὀνείδει ονειδος disgrace
19:5 אִם־ ʔim- אִם if אָ֭מְנָם ˈʔomnām אָמְנָם really עָלַ֣י ʕālˈay עַל upon תַּגְדִּ֑ילוּ taḡdˈîlû גדל be strong וְ wᵊ וְ and תֹוכִ֥יחוּ ṯôḵˌîḥû יכח reprove עָ֝לַ֗י ˈʕālˈay עַל upon חֶרְפָּתִּֽי׃ ḥerpāttˈî חֶרְפָּה reproach
19:5. at vos contra me erigimini et arguitis me obprobriis meisBut you set yourselves up against me, and reprove me with my reproaches.
5. If indeed ye will magnify yourselves against me, and plead against me my reproach:
19:5. But you have risen up against me, and you accuse me to my disgrace.
19:5. If indeed ye will magnify [yourselves] against me, and plead against me my reproach:
If indeed ye will magnify [yourselves] against me, and plead against me my reproach:

19:5 Если же вы хотите повеличаться надо мною и упрекнуть меня позором моим,
19:5
ἔα εα hey!
δὲ δε though; while
ὅτι οτι since; that
ἐπ᾿ επι in; on
ἐμοὶ εμοι me
μεγαλύνεσθε μεγαλυνω enlarge; magnify
ἐνάλλεσθε εναλλομαι though; while
μοι μοι me
ὀνείδει ονειδος disgrace
19:5
אִם־ ʔim- אִם if
אָ֭מְנָם ˈʔomnām אָמְנָם really
עָלַ֣י ʕālˈay עַל upon
תַּגְדִּ֑ילוּ taḡdˈîlû גדל be strong
וְ wᵊ וְ and
תֹוכִ֥יחוּ ṯôḵˌîḥû יכח reprove
עָ֝לַ֗י ˈʕālˈay עַל upon
חֶרְפָּתִּֽי׃ ḥerpāttˈî חֶרְפָּה reproach
19:5. at vos contra me erigimini et arguitis me obprobriis meis
But you set yourselves up against me, and reprove me with my reproaches.
19:5. But you have risen up against me, and you accuse me to my disgrace.
19:5. If indeed ye will magnify [yourselves] against me, and plead against me my reproach:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Достаточным, по-видимому, поводом к высокомерному поведению друзей ("повеличаться"; ср. Пс XXXIV:26; XXXVIII:17; LIV:13) служит ужасная болезнь Иова, свидетельствующая о его нечестии. Но в этом случае надо принять во внимание то обстоятельство, что Бог поступает с ним более строго, чем он заслуживает.
Albert Barnes: Notes on the Bible - 1834
19:5: If, indeed, ye will magnify yourselves against me - This is connected with the next verse. The sense is, "all these calamities came from God. He has brought them upon me in a sudden and mysterious manner. In these circumstances you ought to have pity upon me; . Instead of magnifying yourselves against me, setting yourselves up as censors and judges, overwhelming me with reproaches and filling my mind with pain and anguish, you ought to show to me the sympathy of a friend." The phrase, "magnify yourselves," refers to the fact that they had assumed a tone of superiority and an authoritative manner, instead of showing the compassion due to a friend in affliction.
And plead against me my reproach - My calamities as a cause of reproach. You urge them as a proof of the displeasure of God, and you join in reproaching me as a hypocrite. Instead of this, you should have shown compassion to me as a man whom God had greatly afflicted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: magnify: Psa 35:26, Psa 38:16, Psa 41:11, Psa 55:12; Mic 7:8; Zep 2:10; Zac 12:7
plead: Sa1 1:6; Neh 1:3; Isa 4:1; Luk 1:25, Luk 13:2-4; Joh 9:2, Joh 9:34
Job 19:6
John Gill
19:5 If indeed ye will magnify yourselves against me,.... Look and talk big, set up themselves for great folk, and resolve to run him down; open their mouths wide against him and speak great swelling words in a blustering manner; or magnify what they called an error in him, and set it out in the worst light they could:
and plead against me my reproach; his affliction which he was reproached with, and was pleaded against him as an argument of his being a wicked man; if therefore they were determined to go on after this manner, and insist on this kind of proof, then he would have them take what follows.
Robert Jamieson, A. R. Fausset and David Brown
19:5 magnify, &c.--Speak proudly (Obad 1:12; Ezek 35:13).
against me--emphatically repeated (Ps 38:16).
plead . . . reproach--English Version makes this part of the protasis, "if" being understood, and the apodosis beginning at Job 19:6. Better with UMBREIT, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or shame, which you assert. In the English Version "reproach" will mean Job's calamities, which they "pleaded" against him as a "reproach," or proof of guilt.
19:619:6: Արդ գիտասջիք՝ զի Տէր է որ խռովեացն, եւ ամուրս ՚ի վերայ իմ բարձրացոյց։
6 Արդ, իմացէ՛ք դուք, որ իմ Տէրն է ինձ տակնուվրայ արել, վրաս անխնայ պատնէշ բարձրացրել:
6 Գիտցէք ուրեմն թէ զիս Աստուած կործանեց Ու իր ցանցը իմ շուրջս դարձուց։
Արդ գիտասջիք` զի Տէր է որ խռովեացն, եւ ամուրս ի վերայ իմ բարձրացոյց:

19:6: Արդ գիտասջիք՝ զի Տէր է որ խռովեացն, եւ ամուրս ՚ի վերայ իմ բարձրացոյց։
6 Արդ, իմացէ՛ք դուք, որ իմ Տէրն է ինձ տակնուվրայ արել, վրաս անխնայ պատնէշ բարձրացրել:
6 Գիտցէք ուրեմն թէ զիս Աստուած կործանեց Ու իր ցանցը իմ շուրջս դարձուց։
zohrab-1805▾ eastern-1994▾ western am▾
19:619:6 то знайте, что Бог ниспроверг меня и обложил меня Своею сетью.
19:6 γνῶτε γινωσκω know οὖν ουν then ὅτι οτι since; that ὁ ο the κύριός κυριος lord; master ἐστιν ειμι be ὁ ο the ταράξας ταρασσω stir up; trouble ὀχύρωμα οχυρωμα stronghold δὲ δε though; while αὐτοῦ αυτος he; him ἐπ᾿ επι in; on ἐμὲ εμε me ὕψωσεν υψοω elevate; lift up
19:6 דְּֽעוּ־ dᵊˈʕû- ידע know אֵ֭פֹו ˈʔēfô אֵפֹו then כִּי־ kî- כִּי that אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god עִוְּתָ֑נִי ʕiwwᵊṯˈānî עות be crooked וּ֝ ˈû וְ and מְצוּדֹ֗ו mᵊṣûḏˈô מָצֹוד net עָלַ֥י ʕālˌay עַל upon הִקִּֽיף׃ hiqqˈîf נקף go around
19:6. saltim nunc intellegite quia Deus non aequo iudicio adflixerit me et flagellis suis me cinxeritAt least now understand, that God hath not afflicted me with an equal judgment, and compassed me with his scourges.
6. Know now that God hath subverted me , and hath compassed me with his net.
19:6. At least now you should understand that God has not afflicted me with a balanced judgment, though he has encompassed me with his scourges.
19:6. Know now that God hath overthrown me, and hath compassed me with his net.
Know now that God hath overthrown me, and hath compassed me with his net:

19:6 то знайте, что Бог ниспроверг меня и обложил меня Своею сетью.
19:6
γνῶτε γινωσκω know
οὖν ουν then
ὅτι οτι since; that
ο the
κύριός κυριος lord; master
ἐστιν ειμι be
ο the
ταράξας ταρασσω stir up; trouble
ὀχύρωμα οχυρωμα stronghold
δὲ δε though; while
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
ἐμὲ εμε me
ὕψωσεν υψοω elevate; lift up
19:6
דְּֽעוּ־ dᵊˈʕû- ידע know
אֵ֭פֹו ˈʔēfô אֵפֹו then
כִּי־ kî- כִּי that
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
עִוְּתָ֑נִי ʕiwwᵊṯˈānî עות be crooked
וּ֝ ˈû וְ and
מְצוּדֹ֗ו mᵊṣûḏˈô מָצֹוד net
עָלַ֥י ʕālˌay עַל upon
הִקִּֽיף׃ hiqqˈîf נקף go around
19:6. saltim nunc intellegite quia Deus non aequo iudicio adflixerit me et flagellis suis me cinxerit
At least now understand, that God hath not afflicted me with an equal judgment, and compassed me with his scourges.
19:6. At least now you should understand that God has not afflicted me with a balanced judgment, though he has encompassed me with his scourges.
19:6. Know now that God hath overthrown me, and hath compassed me with his net.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:6: Know now that God hath overthrown me - The matter is between him and me, and he has not commissioned you to add reproaches to his chastisements.
And hath compassed me with his net - There may be an allusion here to the different modes of hunting which have been already referred to in the preceding chapter. But if we take the whole verse together, and read the latter clause before the former, thus, "Know, therefore, that God hath encompassed me with his net, and overthrown me;" the allusion may be to an ancient mode of combat practiced among the ancient Persians, ancient Goths, and among the Romans. The custom among the Romans was this: "One of the combatants was armed with a sword and shield, the other with a trident and net. The net he endeavored to cast over the head of his adversary, in which, when he succeeded, the entangled person was soon pulled down by a noose that fastened round the neck, and then despatched. The person who carried the net and trident was called Retiarius, and the other who carried the sword and shield was termed Secutor, or the pursuer, because, when the Retiarius missed his throw, he was obliged to run about the ground till he got his net in order for a second throw, while the Secutor followed hard to prevent and despatch him." The Persians in old times used what was called (Persic) kumund, the noose. It was not a net, but a sort of running loop, which horsemen endeavored to cast over the heads of their enemies that they might pull them off their horses. That the Goths used a hoop net fastened to a pole, which they endeavored to throw over the heads of their foes, is attested by Olaus Magnus, Hist. de Gentibus Septentrionalibus, Rom. 1555, lib. xi., cap. 13, De diversis Modis praeliandi Finnorum. His words are, Quidam restibus instar retium ferinorum ductilibus sublimi jactatione utuntur: ubi enim cum hoste congressi sunt, injiciunt eos restes quasi laqueos in caput resistentis, ut equum aut hominem ad se trahant. "Some use elastic ropes, formed like hunting nets, which they throw aloft; and when they come in contact with the enemy, they throw these ropes over the head of their opponent, and by this means they can then drag either man or horse to themselves." At the head of the page he gives a wood-cut representing the net, and the manner of throwing it over the head of the enemy. To such a device Job might allude, God hath encompassed me with his Net, and overthrown me.
Albert Barnes: Notes on the Bible - 1834
19:6: Know now that God - Understand the case; and in order that they might, he goes into an extended description of the calamities which God had brought upon him. He wished them to be "fully" apprised of all that he had suffered at the hand of God.
Hath overthrown me - The word used here (עות ‛ â vath) means to bend, to make crooked or curved; then to distort, pRev_ert: them to overturn, to destroy; Isa 24:1; Lam 3:9. The meaning here is, that he had been in a state of prosperity, but that God had completely "Rev_ersed" everything.
And hath compassed me with his net - Has sprung his net upon me as a hunter does, and I am caught. Perhaps there may be an allusion here to what Bildad said in ff, that the wicked would be taken in his own snares. Instead of that, Job says that "God" had sprung the snare upon him - for reasons which he could not understand, but in such a manner as should move the compassion of his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: God: Job 7:20, Job 16:11-14; Psa 44:9-14, Psa 66:10-12
compassed: Job 18:8-10; Lam 1:12, Lam 1:13; Eze 12:13, Eze 32:3; Hos 7:12
Job 19:7
Geneva 1599
19:6 Know now that God hath (c) overthrown me, and hath compassed me with his net.
(c) He breaks out again into his passions and declares still that his affliction comes from God though he is not able to feel the cause in himself.
John Gill
19:6 Know now that God hath overthrown me,.... He would have them take notice that all his afflictions were from the hand of God; and therefore should take care to what they imputed any acts of his, whose ways are unsearchable, and the reasons of them not to be found out; and therefore, if a wrong construction should be put upon them, which may be easily done by weak sighted men, it must be displeasing to him. Job had all along from the first ascribed his afflictions to God, and he still continued to do so; he saw his hand in them all; whoever were the instruments, it was God that had overthrown him, or cast him down from an high to a very low estate; that had taken away his substance, his children, and his wealth: or "hath perverted me" (l); not that God had made him perverse, or was the cause or occasion of any perverseness in him, either in his words or in his actions, or had perverted his cause, and the judgment of it; Job could readily answer to those questions of Bildad, "doth God pervert judgment? or doth the Almighty pervert justice?" and say, no, he doth not; but he is to be understood in the same sense as the church is, when she says, see Lam 3:9; "he hath made my path crooked"; where the same word is used as here; and both she and Job mean that God had brought them into cross, crooked, and afflictive dispensations:
and hath compassed me with his net; and which also designs affliction, which is God's net, which he has made, ordained, and makes use of; which he lays for his people, and takes them in, and draws them to himself, and prevents them committing sin, and causes to issue in their good; see Lam 1:13.
(l) "pervertit me", Montanus, Mercerus; so Vatablus, Drusius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
19:6 compassed . . . net--alluding to Bildad's words (Job 18:8). Know, that it is not that I as a wicked man have been caught in my "own net"; it is God who has compassed me in His--why, I know not.
19:719:7: Եւ ահա ծա՛ղր լինիմ նախատանօք, եւ ո՛չ խօսեցայց. աղաղակեցից՝ եւ ո՛չ ուստեք իցէ դատաստան[9262]։ [9262] Ոմանք. Աղաղակեցի, եւ ո՛չ ուս՛՛։
7 Ահա ծաղրւում եմ նախատինքներով՝ բերան չեմ բացում. աղաղակեմ էլ՝ եւ ոչ մի տեղից ինձ համար արդար դատաստան չկայ:
7 Ահա ինծի եղած անիրաւութեանը համար կ’աղաղակեմ ու պատասխան տուող չկայ, Կը բողոքեմ, բայց արդարութիւն չկայ։
Եւ ահա ծաղր լինիմ նախատանօք, եւ ոչ խօսեցայց. աղաղակեցից` եւ ոչ ուստեք իցէ դատաստան:

19:7: Եւ ահա ծա՛ղր լինիմ նախատանօք, եւ ո՛չ խօսեցայց. աղաղակեցից՝ եւ ո՛չ ուստեք իցէ դատաստան[9262]։
[9262] Ոմանք. Աղաղակեցի, եւ ո՛չ ուս՛՛։
7 Ահա ծաղրւում եմ նախատինքներով՝ բերան չեմ բացում. աղաղակեմ էլ՝ եւ ոչ մի տեղից ինձ համար արդար դատաստան չկայ:
7 Ահա ինծի եղած անիրաւութեանը համար կ’աղաղակեմ ու պատասխան տուող չկայ, Կը բողոքեմ, բայց արդարութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:719:7 Вот, я кричу: обида! и никто не слушает; вопию, и нет суда.
19:7 ἰδοὺ ιδου see!; here I am γελῶ γελαω laugh ὀνείδει ονειδος disgrace καὶ και and; even οὐ ου not λαλήσω λαλεω talk; speak κεκράξομαι κραζω cry καὶ και and; even οὐδαμοῦ ουδαμου judgment
19:7 הֵ֤ן hˈēn הֵן behold אֶצְעַ֣ק ʔeṣʕˈaq צעק cry חָ֭מָס ˈḥāmās חָמָס violence וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֵעָנֶ֑ה ʔēʕānˈeh ענה answer אֲ֝שַׁוַּ֗ע ˈʔᵃšawwˈaʕ שׁוע cry וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
19:7. ecce clamabo vim patiens et nemo audiet vociferabor et non est qui iudicetBehold I shall cry suffering violence, and no one will hear: I shall cry aloud, and there is none to judge.
7. Behold, I cry out of wrong, but I am not heard: I cry for help, but there is no judgment.
19:7. Behold, I will cry out, enduring violence, and no one will hear. I will announce loudly, but there is no one who may judge.
19:7. Behold, I cry out of wrong, but I am not heard: I cry aloud, but [there is] no judgment.
Behold, I cry out of wrong, but I am not heard: I cry aloud, but [there is] no judgment:

19:7 Вот, я кричу: обида! и никто не слушает; вопию, и нет суда.
19:7
ἰδοὺ ιδου see!; here I am
γελῶ γελαω laugh
ὀνείδει ονειδος disgrace
καὶ και and; even
οὐ ου not
λαλήσω λαλεω talk; speak
κεκράξομαι κραζω cry
καὶ και and; even
οὐδαμοῦ ουδαμου judgment
19:7
הֵ֤ן hˈēn הֵן behold
אֶצְעַ֣ק ʔeṣʕˈaq צעק cry
חָ֭מָס ˈḥāmās חָמָס violence
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֵעָנֶ֑ה ʔēʕānˈeh ענה answer
אֲ֝שַׁוַּ֗ע ˈʔᵃšawwˈaʕ שׁוע cry
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
19:7. ecce clamabo vim patiens et nemo audiet vociferabor et non est qui iudicet
Behold I shall cry suffering violence, and no one will hear: I shall cry aloud, and there is none to judge.
19:7. Behold, I will cry out, enduring violence, and no one will hear. I will announce loudly, but there is no one who may judge.
19:7. Behold, I cry out of wrong, but I am not heard: I cry aloud, but [there is] no judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-22. Друзья безжалостно относятся к Иову, а между тем его положение должно возбуждать чувство сострадания.

7-8. Невинно наказанный Иов требует беспристрастного суда (IX:35; XIII:18-22), но не находит его. И пока длится такое состояние, он не имеет возможности избежать содержащих его великих бедствий ("преградил мне дорогу, и не могу пройти" ст. 8; ср. Плач I:6-7), даже понять причину их "на стези мои положил тьму" (ст. 8; ср. III:23).
Adam Clarke: Commentary on the Bible - 1831
19:7: I cry out of wrong - I complain of violence and of injustice; but no one comes to my help.
Albert Barnes: Notes on the Bible - 1834
19:7: Behold, I cry out of wrong - Margin, or "violence." The Hebrew word (חמס châ mâ s) means properly violence. The violence referred to is that which was brought upon him by God. It is, indeed, harsh language; but it is not quite sure that he means to complain of God for doing him injustice. God had dealt with him in a severe or violent manner, is the meaning, and he had cried unto him for relief, but had cried in vain.
No judgment - No justice. The meaning is, that he could obtain justice from no one God would not interpose to remove the calamities which he had brought upon him, and his friends would do no justice to his motives and character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: I cry: Job 10:3, Job 10:15-17, Job 16:17-19, Job 21:27; Psa 22:2; Jer 20:8; Lam 3:8; Hab 1:2, Hab 1:3
wrong: or, violence
no judgment: Job 9:32, Job 13:15-23, Job 16:21, Job 23:3-7, Job 31:35, Job 31:36, Job 34:5, Job 40:8
Job 19:8
Carl Friedrich Keil and Franz Delitzsch
19:7
7 Behold I cry violence, and I am not heard;
I cry for help, and there is no justice.
8 My way He hath fenced round, that I cannot pass over,
And He hath set darkness on my paths.
9 He hath stripped me of mine honour,
And taken away the crown from my head.
10 He destroyed me on every side, then I perished,
And lifted out as a tree my hope.
11 He kindled His wrath against me,
And He regarded me as one of His foes.
He cries aloud חמס (that which is called out regarded as accusa. or as an interjection, vid., on Hab 1:2), i.e., that illegal force is exercised over him. He finds, however, neither with God nor among men any response of sympathy and help; he cries for help (which שׁוּע, perhaps connected with ישׁע, Arab. s‛t, from ישׁע, Arab. ws‛, seems to signify), without justice, i.e., the right of an impartial hearing and verdict, being attainable by him. He is like a prisoner who is confined to a narrow space (comp. Job 3:23; Job 13:27) and has no way out, since darkness is laid upon him wherever he may go. One is here reminded of Lam 3:7-9; and, in fact, this speech generally stands in no accidental mutual relation to the lamentations of Jeremiah. The "crown of my head" has also its parallel in Lam 5:16; that which was Job's greatest ornament and most costly jewel is meant. According to Job 29:14, צדק and משׁפט were his robe and diadem. These robes of honour God has stripped from him, this adornment more precious than a regal diadem He has taken from him since, i.e., his affliction puts him down as a transgressor, and abandons him to the insult of those around him. God destroyed him roundabout (destruxit), as a house that is broken down on all sides, and lifted out as a tree his hope. הסּיע does not in itself signify to root out, but only to lift out (Job 4:21, of the tent-cord, and with it the tent-pin) of a plant: to remove it from the ground in which it has grown, either to plant it elsewhere, as Ps 80:9, or as here, to put it aside. The ground was taken away from his hope, so that its greenness faded away like that of a tree that is rooted up. The fut. consec. is here to be translated: then I perished (different from Job 14:20 : and consequently he perishes); he is now already one who is passed away, his existence is only the shadow of life. God has caused, fut. Hiph. apoc. ויּחר, His wrath to kindle against him, and regarded him in relation to Himself as His opponents, therefore as one of them. Perhaps, however, the expression is intentionally intensified here, in contrast with Job 13:24 : he, the one, is accounted by God as the host of His foes; He treats him as if all hostility to God were concentrated in him.
John Gill
19:7 Behold, I cry out of wrong,.... Or of "violence" (m), or injury done him by the Sabeans and Chaldeans upon his substance, and by Satan upon his health; this he cried out and complained of in prayer to God, and of it as it were in open court, as a violation of justice, and as being dealt very unjustly with:
but I am not heard; his prayer was not heard; he could get no relief, nor any redress of his grievances, nor any knowledge of the reasons of his being thus used; see Hab 1:2;
I cry aloud, but there is no judgment; notwithstanding his vehement and importunate requests; and which were repeated time after time, that there might be a hearing of his cause; that it might be searched into and tried, that his innocence might be cleared, and justice done him, and vengeance taken on those that wronged him; but he could not obtain it; there was no time appointed for judgment, no court of judicature set, nor any to judge. Now seeing this was the case, that the hand of God was in all his afflictions; that he had complained to him of the injury done him; and that he had most earnestly desired his cause might be heard, and the reasons given why he was thus used, but could get no answer to all this; therefore it became them to be cautious and careful of what they said concerning the dealings of God with him, and to what account they placed them; of which he gives a particular enumeration in the following verses.
(m) "violentiam", Junius & Tremellius, Piscator, &c. "injuriam", Montanus.
John Wesley
19:7 Cry - Unto God. Wrong - That I am oppressed by my friends.
Robert Jamieson, A. R. Fausset and David Brown
19:7 wrong--violence: brought on him by God.
no judgment--God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.
19:819:8: Շուրջ պատեալ եմ, եւ ո՛չ կարացից անցանել. ե՛դ ՚ի վերայ երեսաց իմոց խաւար։
8 Շրջապատուած եմ՝ չեմ կարող խոյս տալ: Խաւարն է չոքել համակ ինձ վրայ:
8 Անիկա իմ ճամբաս գոցեց, այնպէս որ չեմ կրնար անցնիլ. Իմ շաւիղներուս վրայ խաւար դրաւ։
Շուրջ պատեալ եմ, եւ ոչ կարացից անցանել. եդ ի վերայ [186]երեսաց իմոց խաւար:

19:8: Շուրջ պատեալ եմ, եւ ո՛չ կարացից անցանել. ե՛դ ՚ի վերայ երեսաց իմոց խաւար։
8 Շրջապատուած եմ՝ չեմ կարող խոյս տալ: Խաւարն է չոքել համակ ինձ վրայ:
8 Անիկա իմ ճամբաս գոցեց, այնպէս որ չեմ կրնար անցնիլ. Իմ շաւիղներուս վրայ խաւար դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:819:8 Он преградил мне дорогу, и не могу пройти, и на стези мои положил тьму.
19:8 κύκλῳ κυκλω circling; in a circle περιῳκοδόμημαι περιοικοδομεω and; even οὐ ου not μὴ μη not διαβῶ διαβαινω step through; go across ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine σκότος σκοτος dark ἔθετο τιθημι put; make
19:8 אָרְחִ֣י ʔorḥˈî אֹרַח path גָ֭דַר ˈḡāḏar גדר heap stones וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶעֱבֹ֑ור ʔeʕᵉvˈôr עבר pass וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon נְ֝תִיבֹותַ֗י ˈnᵊṯîvôṯˈay נְתִיבָה path חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יָשִֽׂים׃ yāśˈîm שׂים put
19:8. semitam meam circumsepsit et transire non possum et in calle meo tenebras posuitHe hath hedged in my path round about, and I cannot pass, and in my way he hath set darkness.
8. He hath fenced up my way that I cannot pass, and hath set darkness in my paths.
19:8. He has hemmed in my path, and I cannot pass; he has added darkness to my difficult path.
19:8. He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.
He hath fenced up my way that I cannot pass, and he hath set darkness in my paths:

19:8 Он преградил мне дорогу, и не могу пройти, и на стези мои положил тьму.
19:8
κύκλῳ κυκλω circling; in a circle
περιῳκοδόμημαι περιοικοδομεω and; even
οὐ ου not
μὴ μη not
διαβῶ διαβαινω step through; go across
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
σκότος σκοτος dark
ἔθετο τιθημι put; make
19:8
אָרְחִ֣י ʔorḥˈî אֹרַח path
גָ֭דַר ˈḡāḏar גדר heap stones
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶעֱבֹ֑ור ʔeʕᵉvˈôr עבר pass
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
נְ֝תִיבֹותַ֗י ˈnᵊṯîvôṯˈay נְתִיבָה path
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
יָשִֽׂים׃ yāśˈîm שׂים put
19:8. semitam meam circumsepsit et transire non possum et in calle meo tenebras posuit
He hath hedged in my path round about, and I cannot pass, and in my way he hath set darkness.
19:8. He has hemmed in my path, and I cannot pass; he has added darkness to my difficult path.
19:8. He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. 9 He hath stripped me of my glory, and taken the crown from my head. 10 He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree. 11 He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies. 12 His troops come together, and raise up their way against me, and encamp round about my tabernacle. 13 He hath put my brethren far from me, and mine acquaintance are verily estranged from me. 14 My kinsfolk have failed, and my familiar friends have forgotten me. 15 They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight. 16 I called my servant, and he gave me no answer; I intreated him with my mouth. 17 My breath is strange to my wife, though I intreated for the children's sake of mine own body. 18 Yea, young children despised me; I arose, and they spake against me. 19 All my inward friends abhorred me: and they whom I loved are turned against me. 20 My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth. 21 Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. 22 Why do ye persecute me as God, and are not satisfied with my flesh?
Bildad had very disingenuously perverted Job's complaints by making them the description of the miserable condition of a wicked man; and yet he repeats them here, to move their pity, and to work upon their good nature, if they had any left in them.
I. He complains of the tokens of God's displeasure which he was under, and which infused the wormwood and gall into the affliction and misery. How doleful are the accents of his complaints! "He hath kindled his wrath against me, which flames and terrifies me, which burns and pains me," v. 11. What is the fire of hell but the wrath of God? Seared consciences will feel it hereafter, but do not fear it now. Enlightened consciences fear it now, but shall not feel it hereafter. Job's present apprehension was that God counted him as one of his enemies; and yet, at the same time, God loved him, and gloried in him, as his faithful friend. It is a gross mistake, but a very common one, to think that whom God afflicts he treats as his enemies; whereas, on the contrary, as many as he loves he rebukes and chastens; it is the discipline of his sons. Which way soever Job looked he thought he saw the tokens of God's displeasure against him. 1. Did he look back upon his former prosperity? He saw God's hand putting an end to that (v. 9): "He has stripped me of my glory, my wealth, honour, power, and all the opportunity I had of doing good. My children were my glory, but I have lost them; and whatever was a crown to my head he has taken it from me, and has laid all my honour in the dust." See the vanity of worldly glory: it is what we may be soon stripped of; and, whatever strips us, we must see and own God's hand in it and comply with his design. 2. Did he look down upon his present troubles? He saw God giving them their commission, and their orders to attack him. They are his troops, that act by his direction, which encamp against me, v. 12. It did not so much trouble him that his miseries came upon him in troops as that they were God's troops, in whom it seemed as if God fought against him and intended his destruction. God's troops encamped around his tabernacle, as soldiers lay siege to a strong city, cutting off all provisions from being brought into it and battering it continually; thus was Job's tabernacle besieged. Time was when God's hosts encamped round him for safety: Hast thou not made a hedge about him? Now, on the contrary, they surrounded him, to his terror, and destroyed him on every side, v. 10. 3. Did he look forward for deliverance? He saw the hand of God cutting off all hopes of that (v. 8): "He hath fenced up my way, that I cannot pass. I have now no way left to help myself, either to extricate myself out of my troubles or to ease myself under them. Would I make any motion, take any steps towards deliverance? I find my way hedged up; I cannot do what I would; nay, if I would please myself with the prospect of a deliverance hereafter, I cannot do it; it is not only out of my reach, but out of my sight: God hath set darkness in my paths, and there is none to tell me how long," Ps. lxxiv. 9. He concludes (v. 10), "I am gone, quite lost and undone for this world; my hope hath he removed like a tree cut down, or plucked up by the roots, which will never grow again." Hope in this life is a perishing thing, but the hope of good men, when it is cut off from this world, is but removed like a tree, transplanted from this nursery to the garden of the Lord. We shall have no reason to complain if God thus remove our hopes from the sand to the rock, from things temporal to things eternal.
II. He complains of the unkindness of his relations and of all his old acquaintance. In this also he owns the hand of God (v. 13): He has put my brethren far from me, that is, "He has laid those afflictions upon me which frighten them from me, and make them stand aloof from my sores." As it was their sin God was not the author of it; it is Satan that alienates men's minds from their brethren in affliction. But, as it was Job's trouble, God ordered it for the completing of his trial. As we must eye the hand of God in all the injuries we receive from our enemies ("the Lord has bidden Shimei curse David"), so also in all the slights and unkindnesses we receive from our friends, which will help us to bear them the more patiently. Every creature is that to us (kind or unkind, comfortable or uncomfortable) which God makes it to be. Yet this does not excuse Job's relations and friends from the guilt of horrid ingratitude and injustice to him, which he had reason to complain of; few could have borne it so well as he did. He takes notice of the unkindness, 1. Of his kindred and acquaintance, his neighbours, and such as he had formerly been familiar with, who were bound by all the laws of friendship and civility to concern themselves for him, to visit him, to enquire after him, and to be ready to do him all the good offices that lay in their power; yet these were estranged from him, v. 13. They took no more care about him than if he had been a stranger whom they never knew. His kinsfolk, who claimed relation to him when he was in prosperity, now failed him; they came short of their former professions of friendship to him and his present expectations of kindness from them. Even his familiar friends, whom he was mindful of, had now forgotten him, had forgotten both his former friendliness to them and his present miseries: they had heard of his troubles, and designed him a visit; but truly they forgot it, so little affected were they with it. Nay, his inward friends, the men of his secret, whom he was most intimate with and laid in his bosom, not only forgot him, but abhorred him, kept as far off from him as they could, because he was poor and could not entertain them as he used to do, and because he was sore and a loathsome spectacle. Those whom he loved, and who therefore were worse than publicans if they did not love him now that he was in distress, not only turned from him, but were turned against him, and did all they could to make him odious, so to justify themselves in being so strange to him, v. 19. So uncertain is the friendship of men; but, if God be our friend, he will not fail us in a time of need. But let none that pretend either to humanity or Christianity ever use their friends as Job's friends used him: adversity is the proof of friendship. 2. Of his domestics and family relations. Sometimes indeed we find that, beyond our expectation, there is a friend that sticks closer than a brother; but the master of a family ordinarily expects to be attended on and taken care of by those of his family, even when, through weakness of body or mind, he has become despicable to others. But poor Job was misused by his own family, and some of his worst foes were those of his own house. He mentions not his children; they were all dead, and we may suppose that the unkindness of his surviving relations made him lament the death of his children so much the more: "If they had been alive," would he think, "I should have had comfort in them." As for those that were now about him, (1.) His own servants slighted him. His maids did not attend him in his illness, but counted him for a stranger and an alien, v. 15. His other servants never heeded him; if he called to them they would not come at his call, but pretended that they did not hear him. If he asked them a question, they would not vouchsafe to give him an answer, v. 16. Job had been a good master to them, and did not despise their cause when they pleaded with him (ch. xxxi. 13), and yet they were rude to him now, and despised his cause when he pleaded with them. We must not think it strange if we receive evil at the hand of those from whom we have deserved well. Though he was now sickly, yet he was not cross with his servants, and imperious, as is too common, but he entreated his servants with his mouth, when he had authority to command; and yet they would not be civil to him, neither kind nor just. Note, Those that are sick and in sorrow are apt to take things ill, and be jealous of a slight, and to lay to heart the least unkindness done to them: when Job was in affliction even his servants' neglect of him troubled him. (2.) But, one would think, when all forsook him, the wife of his bosom should have been tender of him: no, because he would not curse God and die, as she persuaded him, his breath was strange to her too; she did not care for coming near him, nor took any notice of what he said, v. 17. Though he spoke to her, not with the authority, but with the tenderness of a husband, did not command, but entreated her by that conjugal love which their children were the pledges of, yet she regarded him not. Some read it, "Though I lamented, or bemoaned myself, for the children," that is, "for the death of the children of my own body," an affliction in which she was equally concerned with him. Now, it appeared, the devil spared her to him, not only to be his tempter, but to be his tormentor. By what she said to him at first, Curse God and die, it appeared that she had little religion in her; and what can one expect that is kind and good from those that have not the fear of God before their eyes and are not governed by conscience? (3.) Even the little children who were born in his house, the children of his own servants, who were his servants by birth, despised him, and spoke against him (v. 18); though he arose in civility to speak friendly to them, or with authority to check them, they let him know that they neither feared him nor loved him.
III. He complains of the decay of his body; all the beauty and strength of that were gone. When those about him slighted him, if he had been in health, and at ease, he might have enjoyed himself. But he could take as little pleasure in himself as others took in him (v. 20): My bone cleaves now to my skin, as formerly it did to my flesh; it was this that filled him with wrinkles (ch. xvi. 8); he was a perfect skeleton, nothing but skin and bones. Nay, his skin too was almost gone, little remained unbroken but the skin of his teeth, his gums and perhaps his lips; all the rest was fetched off by his sore boils. See what little reason we have to indulge the body, which, after all our care, may be thus consumed by the diseases which it has in itself the seeds of.
IV. Upon all these accounts he recommends himself to the compassion of his friends, and justly blames their harshness with him. From this representation of his deplorable case, it was easy to infer, 1. That they ought to pity him, v. 21. This he begs in the most moving melting language that could be, enough (one would think) to break a heart of stone: "Have pity upon me, have pity upon me, O you my friends! if you will do nothing else for me, be sorry for me, and show some concern for me; have pity upon me, for the hand of God hath touched me. My case is sad indeed, for I have fallen into the hands of the living God, my spirit is touched with the sense of his wrath, a calamity of all other the most piteous." Note, It becomes friends to pity one another when they are in trouble, and not to shut up the bowels of compassion. 2. That, however, they ought not to persecute him; if they would not ease his affliction by their pity, yet they must not be so barbarous as to add to it by their censures and reproaches (v. 22): "Why do you persecute me as God? Surely his rebukes are enough for one man to bear; you need not add your wormwood and gall to the cup of affliction he puts into my hand, it is bitter enough without that: God has a sovereign power over me, and may do what he pleases with me; but do you think that you may do so too?" No, we must aim to be like the Most Holy and the Most Merciful, but not like the Most High and Most Mighty. God gives not account of any of his matters, but we must give account of ours. If they did delight in his calamity, let them be satisfied with his flesh, which was wasted and gone, but let them not, as if that were too little, wound his spirit, and ruin his good name. Great tenderness is due to those that are in affliction, especially to those that are troubled in mind.
Adam Clarke: Commentary on the Bible - 1831
19:8: He hath fenced up my way - This may allude to the mode of hunting the elephant, described at the conclusion of the preceding chapter; or to the operations of an invading army. See under(note).
Albert Barnes: Notes on the Bible - 1834
19:8: He hath fenced up my way - This figure is taken from a traveler, whose way is obstructed by trees, rocks, or fences, so that he cannot get along, and Job says it was so with him. He was traveling along in a peaceful manner on the journey of life, and all at once obstructions were put in his path, so that he could not go farther. This does not refer, particularly, to his spiritual condition, if it does at all. It is descriptive of the obstruction of his plans, rather than of spiritual darkness or distress.
And he hath set darkness in my paths - So that I cannot see - as if all around the traveler should become suddenly dark, so that he could not discern his way. The "language" here would well express the spiritual darkness which the friends of God sometimes experience, though it is by no means certain that Job referred to that. All the dealings of God are to them mysterious, and there is no light in the soul - and they are ready to sink down in despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: fenced: Job 3:23; Psa 88:8; Lam 3:7, Lam 3:9; Hos 2:6
set: Jos 24:7; Pro 4:19; Isa 50:10; Jer 13:16, Jer 23:12; Joh 8:12
Job 19:9
Geneva 1599
19:8 He hath fenced up my way that I cannot (d) pass, and he hath set darkness in my paths.
(d) Meaning, out of his afflictions.
John Gill
19:8 He hath fenced up my way that I cannot pass,.... A metaphor taken from travellers, who not only meet with obstacles and obstructions in their way, which make it difficult; but sometimes with such enclosures and fences, that they are at a full stop, and cannot pass on, and know not what course to steer: the people of God are not inhabitants of this world, but pilgrims, strangers, and sojourners in it, and travellers through it; they are bound for another country, and are travelling to it; and though their way for far most part is indeed troublesome, but generally passable, or made so; yet sometimes not only is their way hedged up with afflictions, and they hedged about with them, that they cannot easily get out, and get through and pass on; and it is with much difficulty, and with being much scratched and torn, they do brush through; but they also at other times find God has built up a wall against them, and enclosed them with hewn stones, and so fenced up their way that they cannot pass on; such difficulties present as seem insurmountable, and they are at a standstill, and know not what way to take; which was now Job's case, see Lam 3:5; and this may not only respect the way of his walk in this world, but his way to God, either to the throne of his grace, or the tribunal of his justice: the way to God, as on a throne of grace, is only through Christ, the living way; which, though more clearly revealed under the Gospel dispensation, and therefore called a new way, yet was known under the former dispensation, and made use of; in which saints may have access to God with boldness and confidence: but sometimes this way seems by unbelief to be fenced up, though it is always open; and especially when God hides his face, and is not to be seen, nor is it known where to find him, and how to come up to his seat; and which also was Job's case, Job 23:3; and whereas he was very desirous of having his cause heard and tried at the tribunal of God, his way was so shut up, that he could not obtain what he so much desired, and knew not therefore how to proceed, and what course to take:
and he hath set darkness in my paths; and was like a traveller in a very dark night, that cannot see his way, and knows not what step to take next; so good men, though they walk not in the ways of darkness, in a moral sense, as unregenerate men do; yet even while they are walking in the good ways of truth and holiness, and while they are passing through this world, God sometimes withdraws the light of his countenance from them, so that they walk in darkness, and have no light, which is very uncomfortable walking; and when God may be said to put darkness into their paths, he not granting them the light of grace and comfort they have sometimes enjoyed; and so it is with them when under such dark dispensations of Providence, as that they cannot see the end of God in leading them in such ways; and then their case is such as it now was Job's; that they cannot see any way of getting out of it; as the Israelites at the Red sea, and Paul and the mariners when in a storm, and all hope of being saved was gone.
Robert Jamieson, A. R. Fausset and David Brown
19:8 Image from a benighted traveller.
19:919:9: Մերկացոյց յինէն զփառս իմ. վերացո՛յց զպսակն ՚ի գլխոյ իմմէ։
9 Մերկացրել է ինձ փառքերից բոլոր, հանել իմ գլխից պսակը նաեւ:
9 Զիս իմ փառքէս մերկացուց Ու գլխէս թագը վերցուց։
Մերկացոյց յինէն զփառս իմ, վերացոյց զպսակն ի գլխոյ իմմէ:

19:9: Մերկացոյց յինէն զփառս իմ. վերացո՛յց զպսակն ՚ի գլխոյ իմմէ։
9 Մերկացրել է ինձ փառքերից բոլոր, հանել իմ գլխից պսակը նաեւ:
9 Զիս իմ փառքէս մերկացուց Ու գլխէս թագը վերցուց։
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19:919:9 Совлек с меня славу мою и снял венец с головы моей.
19:9 τὴν ο the δὲ δε though; while δόξαν δοξα glory ἀπ᾿ απο from; away ἐμοῦ εμου my ἐξέδυσεν εκδυω disrobe; take off ἀφεῖλεν αφαιρεω take away δὲ δε though; while στέφανον στεφανος.1 wreath; laurel ἀπὸ απο from; away κεφαλῆς κεφαλη head; top μου μου of me; mine
19:9 כְּ֭בֹודִי ˈkᵊvôḏî כָּבֹוד weight מֵ mē מִן from עָלַ֣י ʕālˈay עַל upon הִפְשִׁ֑יט hifšˈîṭ פשׁט strip off וַ֝ ˈwa וְ and יָּ֗סַר yyˈāsar סור turn aside עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
19:9. spoliavit me gloria mea et abstulit coronam de capite meoHe hath stripped me of my glory, and hath taken the crown from my head.
9. He hath stripped me of my glory, and taken the crown from my head.
19:9. He has plundered me of my glory, and he has stolen the crown from my head.
19:9. He hath stripped me of my glory, and taken the crown [from] my head.
He hath stripped me of my glory, and taken the crown [from] my head:

19:9 Совлек с меня славу мою и снял венец с головы моей.
19:9
τὴν ο the
δὲ δε though; while
δόξαν δοξα glory
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἐξέδυσεν εκδυω disrobe; take off
ἀφεῖλεν αφαιρεω take away
δὲ δε though; while
στέφανον στεφανος.1 wreath; laurel
ἀπὸ απο from; away
κεφαλῆς κεφαλη head; top
μου μου of me; mine
19:9
כְּ֭בֹודִי ˈkᵊvôḏî כָּבֹוד weight
מֵ מִן from
עָלַ֣י ʕālˈay עַל upon
הִפְשִׁ֑יט hifšˈîṭ פשׁט strip off
וַ֝ ˈwa וְ and
יָּ֗סַר yyˈāsar סור turn aside
עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
19:9. spoliavit me gloria mea et abstulit coronam de capite meo
He hath stripped me of my glory, and hath taken the crown from my head.
19:9. He has plundered me of my glory, and he has stolen the crown from my head.
19:9. He hath stripped me of my glory, and taken the crown [from] my head.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12. Эти бедствия состоят прежде всего в лишении того, что создавало в прежнее время его славу, доставляло ему в обществе почет и уважение (ст. 9; ср. XXXIX:7: и особенно ст. 14, по которому венцем его была правда, в неверности которой он теперь обвиняется); во-вторых, в поражении тяжкою болезнью (ст. 10), разрушающею плоть (ст. 20), даже кости (XXX:17), и приводящею к смерти ("и я отхожу" ст. 10; ср. X:21; XVI:22), так что Иов подобен ниспровергнутому дому "кругом разорил", евр. "иттецени", от "таца", употребляемого для обозначения разрушенного здания, - Лев XIV:15; Суд IX:45; Иер XXXIX:8, и, в-третьих, в непрекращающемся до настоящего времени божественном гневе (ст. 11-12). Бог поступает с ним, как с враждебною крепостью: Его полки, - постигшие Иова бедствия, делают приступ за приступом (ср. VI:4; X:17; XVI:13-14).
Adam Clarke: Commentary on the Bible - 1831
19:9: He hath stripped me of my glory - I am reduced to such circumstances, that I have lost all my honor and respect.
Albert Barnes: Notes on the Bible - 1834
19:9: He hath stripped me of my glory - Everything which I had that contributed to my respectability and honor, he has taken away. My property, my health, my family, the esteem of my friend - all is gone.
And taken the crown from my head - The crown is an emblem of honor and dignity - and Job says that God had removed all that contributed to his - and Job says that God had removed all that contributed to his former dignity; compare Pro 4:9; Pro 17:6; Eze 16:12; Lam 5:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: stripped: Job 29:7-14, Job 29:20, Job 29:21, Job 30:1; Psa 49:16, Psa 49:17, Psa 89:44; Isa 61:6; Hos 9:11
Job 19:10
Geneva 1599
19:9 He hath stripped me of my glory, and taken the (e) crown [from] my head.
(e) Meaning, his children, and whatever was dear to him in this world.
John Gill
19:9 He hath stripped me of my glory,.... The metaphor of a traveller may be still continued, who falling among thieves is stripped of his clothes, to which the allusion may be: Job was not stripped of his glory in a spiritual sense, not of the glorious robe of Christ's righteousness, nor of the graces of the Spirit, which makes saints all glorious within; but in a civil sense, and is to be understood not merely of his rich apparel, or of his robe, which he might wear as a civil magistrate, as an ensign of honour, and which made him look glorious; but either of his wealth, riches, and substance, which are a man's glory, and which he too often and too much glories in, though Job might not; see Ps 49:16; or of his children, Hos 9:11, Esther 5:11; and indeed of everything that made him look magnificent among men; as an abundance of this world's good, a numerous family, fine clothes, sumptuous living, and a stately palace; all which Job might have had, but was now stripped of all by one means or another; and whoever were the instruments, he ascribes it all to God, as being according to his sovereign will and pleasure; and these things are very properly and significantly expressed by clothes a man is stripped of, because they are outward things, as garments are, adorn and make externally glorious, as they do, and of which a man may be as soon and as easily deprived as to be stripped of his clothes by one or more of superior power to him:
and taken the crown from my head: meaning much the same as before, either his wealth and riches, which are the crown of a wise man, Prov 14:24; or his children, which are the crown of old then, Prov 17:6; or everything that gave him honour, reputation, and esteem with men; all was taken away from him, and his honour laid in the dust. Some from hence have wrongly concluded that Job was a king, and wore a royal diadem, of which he was now deprived, mistaking him for Jobab, a king of Edom, Gen 36:33; but he had and wore a better diadem, and which he did not lose, but held fast, even his righteousness, justice, and integrity, Job 29:14; and much less could the crown of life, righteousness, and glory, to which he was entitled, be taken from him.
John Wesley
19:9 Glory - Of my estate, children, authority, and all my comforts. Crown - All my power, and laid my honour in the dust.
Robert Jamieson, A. R. Fausset and David Brown
19:9 stripped . . . crown--image from a deposed king, deprived of his robes and crown; appropriate to Job, once an emir with all but royal dignity (Lam 5:16; Ps 89:39).
19:1019:10: Պարուրեաց շուրջ զինեւ՝ եւ գնացի. եհատ իբրեւ զծառ զյոյս իմ.
10 Պաշարել է ինձ բոլոր կողմերից, ու կործանուած եմ. յոյսս կտրել է յաւէտ՝ ծառի պէս:
10 Զիս ամէն կողմէ աւերեց ու ես գացի Ու իմ յոյսս ծառի մը պէս արմատէն խլեց։
Պարուրեաց շուրջ զինեւ` եւ գնացի, եհատ իբրեւ զծառ զյոյս իմ:

19:10: Պարուրեաց շուրջ զինեւ՝ եւ գնացի. եհատ իբրեւ զծառ զյոյս իմ.
10 Պաշարել է ինձ բոլոր կողմերից, ու կործանուած եմ. յոյսս կտրել է յաւէտ՝ ծառի պէս:
10 Զիս ամէն կողմէ աւերեց ու ես գացի Ու իմ յոյսս ծառի մը պէս արմատէն խլեց։
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19:1019:10 Кругом разорил меня, и я отхожу; и, как дерево, Он исторг надежду мою.
19:10 διέσπασέν διασπαω tear apart με με me κύκλῳ κυκλω circling; in a circle καὶ και and; even ᾠχόμην οιχομαι cut out; cut off δὲ δε though; while ὥσπερ ωσπερ just as δένδρον δενδρον tree τὴν ο the ἐλπίδα ελπις hope μου μου of me; mine
19:10 יִתְּצֵ֣נִי yittᵊṣˈēnî נתץ break סָ֭בִיב ˈsāvîv סָבִיב surrounding וָ wā וְ and אֵלַ֑ךְ ʔēlˈaḵ הלך walk וַ wa וְ and יַּסַּ֥ע yyassˌaʕ נסע pull out כָּ֝ ˈkā כְּ as † הַ the עֵ֗ץ ʕˈēṣ עֵץ tree תִּקְוָתִֽי׃ tiqwāṯˈî תִּקְוָה hope
19:10. destruxit me undique et pereo et quasi evulsae arbori abstulit spem meamHe hath destroyed me on every side, and I am lost, and he hath taken away my hope, as from a tree that is plucked up.
10. He hath broken me down on every side, and I am gone: and mine hope hath he plucked up like a tree.
19:10. He has destroyed me on every side, and I am lost, and, like an uprooted tree, he has taken away my hope.
19:10. He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.
He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree:

19:10 Кругом разорил меня, и я отхожу; и, как дерево, Он исторг надежду мою.
19:10
διέσπασέν διασπαω tear apart
με με me
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
ᾠχόμην οιχομαι cut out; cut off
δὲ δε though; while
ὥσπερ ωσπερ just as
δένδρον δενδρον tree
τὴν ο the
ἐλπίδα ελπις hope
μου μου of me; mine
19:10
יִתְּצֵ֣נִי yittᵊṣˈēnî נתץ break
סָ֭בִיב ˈsāvîv סָבִיב surrounding
וָ וְ and
אֵלַ֑ךְ ʔēlˈaḵ הלך walk
וַ wa וְ and
יַּסַּ֥ע yyassˌaʕ נסע pull out
כָּ֝ ˈkā כְּ as
הַ the
עֵ֗ץ ʕˈēṣ עֵץ tree
תִּקְוָתִֽי׃ tiqwāṯˈî תִּקְוָה hope
19:10. destruxit me undique et pereo et quasi evulsae arbori abstulit spem meam
He hath destroyed me on every side, and I am lost, and he hath taken away my hope, as from a tree that is plucked up.
19:10. He has destroyed me on every side, and I am lost, and, like an uprooted tree, he has taken away my hope.
19:10. He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.
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Adam Clarke: Commentary on the Bible - 1831
19:10: Mine hope hath he removed like a tree - There is no more hope of my restoration to affluence, authority, and respect, than there is that a tree shall grow and flourish, whose roots are extracted from the earth. I am pulled up by the roots, withered, and gone.
Albert Barnes: Notes on the Bible - 1834
19:10: He hath destroyed me on every side - He has left me nothing. The word which is used here is that which is commonly applied to which is used here is that which is commonly applied to destroying cities, towns, and houses. "Rosenmuller."
And I am gone - That is, I am near death. I cannot recover myself.
And mine hope hath he removed like a tree - A tree, which is plucked up by the roots, and which does not grow again. That is, his hopes of life and happiness, of an honored old age, and of a continuance of his prosperity, had been wholly destroyed. This does not refer to his "religious" hope - as the word hope is often used now - but to his desire of future comfort and prosperity in this life. It does not appear but that his religious hope, arising from confidence in God, remainned unaffected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: destroyed: Job 1:13-19, Job 2:7; Psa 88:13-18; Lam 2:5, Lam 2:6; Co2 4:8, Co2 4:9
I am gone: Job 17:11; Psa 102:11
mine hope: Job 6:11, Job 8:13-18, Job 17:15, Job 24:20; Psa 37:35, Psa 37:36
Job 19:11
Geneva 1599
19:10 He hath destroyed me on every side, and I am gone: and mine hope hath he removed like (f) a tree.
(f) Which is plucked up, and has no more hope to grow.
John Gill
19:10 He hath destroyed me on every side,.... To be "troubled on every side" is much, as the apostles were, 2Cor 4:8; but to be destroyed on every side, and all around, is more, and denotes utter destruction; it may have respect to the rein of his substance and family, which were all demolished at once; his oxen and asses, which were on one side, his camels on other, his sheep on another, and his children on another, and all destroyed in one day, and perhaps in a few hours; and also to his body, which God had made, and had fashioned together round about; but now he had suffered it to be smitten with ulcers from the crown of his head to the sole of his feet; and this earthly tabernacle of his was demolishing on every side, and just falling down; for the allusion is either to the demolition of a building, or to the rooting up of a tree, and so continued in the next clause; comparing himself to a tree, that is dug about on all sides, and its roots laid bare, and these and all their fibres cut off, so that it is utterly destroyed from growing any more, but becomes dead; and this Job thought to be his case:
and I am gone; or am a dead man, just going out of the world, the way of all flesh; and because of the certainty of it, and of its being very quickly, in a few minutes, as it were, he speaks of it as if it already was: wherefore it follows,
and my hope he hath removed like a tree; not like a tree that is cut down to its roots, which remain in the ground, and may sprout out again, Job 14:7; nor like a tree that is taken up with its roots, and removed to another place, and planted in another soil, where it may grow as well or better; but like a tree cut off from its roots, or pulled up by the roots, and laid upon the ground, when there can be no hope of its ever growing again; and so the hope of Job was like that; not his hope of salvation, of the resurrection of the dead, and of eternal life, which was strong and firm, Job 13:15; nor can a good and well grounded hope be removed; not the grace of hope, which is an abiding one; nor the ground of hope, which is Christ and his righteousness, upon which hope, as an anchor, being cast, is sure and steadfast; nor the object of hope, eternal glory and happiness laid up in heaven: but this is to be interpreted of Job's hope of a restoration to outward happiness, which his friends would have had him entertain, in case of repentance and reformation; but Job, as he was not sensible of his need of the one, as his friends understood it, he had no hope of the other, see Job 6:11.
John Wesley
19:10 Every side - In all respects, my person, and family, and estate. Gone - I am a lost and dead man. Hope - All my hopes of the present life, but not of the life to come. Tree - Which being once plucked up by the roots, never grows again. Hope in this life is a perishing thing. But the hope of good men, when it is cut off from this world, is but removed like a tree, transplanted from this nursery to the garden of God.
Robert Jamieson, A. R. Fausset and David Brown
19:10 destroyed . . . on every side--"Shaken all round, so that I fall in the dust"; image from a tree uprooted by violent shaking from every side [UMBREIT]. The last clause accords with this (Jer 1:10)
mine hope--as to this life (in opposition to Zophar, Job 11:18); not as to the world to come (Job 19:25; Job 14:15).
removed--uprooted.
19:1119:11: եւ չարաչար բարկութեամբ վարեցաւ ընդ իս. համարեցաւ զիս իբրեւ զթշնամի։
11 Սաստիկ բարկութեամբ է վարուել ինձ հետ ու իր թշնամին է համարել ինձ:
11 Անոր բարկութիւնը իմ վրաս բորբոքեցաւ Ու զիս իր թշնամիներուն կարգը դրաւ։
եւ չարաչար բարկութեամբ վարեցաւ ընդ իս, համարեցաւ զիս իբրեւ զթշնամի:

19:11: եւ չարաչար բարկութեամբ վարեցաւ ընդ իս. համարեցաւ զիս իբրեւ զթշնամի։
11 Սաստիկ բարկութեամբ է վարուել ինձ հետ ու իր թշնամին է համարել ինձ:
11 Անոր բարկութիւնը իմ վրաս բորբոքեցաւ Ու զիս իր թշնամիներուն կարգը դրաւ։
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19:1119:11 Воспылал на меня гневом Своим и считает меня между врагами Своими.
19:11 δεινῶς δεινως terribly δέ δε though; while μοι μοι me ὀργῇ οργη passion; temperament ἐχρήσατο χραω lend; use ἡγήσατο ηγεομαι lead; consider δέ δε though; while με με me ὥσπερ ωσπερ just as ἐχθρόν εχθρος hostile; enemy
19:11 וַ wa וְ and יַּ֣חַר yyˈaḥar חרה be hot עָלַ֣י ʕālˈay עַל upon אַפֹּ֑ו ʔappˈô אַף nose וַ wa וְ and יַּחְשְׁבֵ֖נִי yyaḥšᵊvˌēnî חשׁב account לֹ֣ו lˈô לְ to כְ ḵᵊ כְּ as צָרָֽיו׃ ṣārˈāʸw צַר adversary
19:11. iratus est contra me furor eius et sic me habuit quasi hostem suumHis wrath is kindled against me, and he hath counted me as his enemy.
11. He hath also kindled his wrath against me, and he counteth me unto him as his adversaries.
19:11. His fury has raged against me, and in this way he has treated me like his enemy.
19:11. He hath also kindled his wrath against me, and he counteth me unto him as [one of] his enemies.
He hath also kindled his wrath against me, and he counteth me unto him as [one of] his enemies:

19:11 Воспылал на меня гневом Своим и считает меня между врагами Своими.
19:11
δεινῶς δεινως terribly
δέ δε though; while
μοι μοι me
ὀργῇ οργη passion; temperament
ἐχρήσατο χραω lend; use
ἡγήσατο ηγεομαι lead; consider
δέ δε though; while
με με me
ὥσπερ ωσπερ just as
ἐχθρόν εχθρος hostile; enemy
19:11
וַ wa וְ and
יַּ֣חַר yyˈaḥar חרה be hot
עָלַ֣י ʕālˈay עַל upon
אַפֹּ֑ו ʔappˈô אַף nose
וַ wa וְ and
יַּחְשְׁבֵ֖נִי yyaḥšᵊvˌēnî חשׁב account
לֹ֣ו lˈô לְ to
כְ ḵᵊ כְּ as
צָרָֽיו׃ ṣārˈāʸw צַר adversary
19:11. iratus est contra me furor eius et sic me habuit quasi hostem suum
His wrath is kindled against me, and he hath counted me as his enemy.
19:11. His fury has raged against me, and in this way he has treated me like his enemy.
19:11. He hath also kindled his wrath against me, and he counteth me unto him as [one of] his enemies.
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Adam Clarke: Commentary on the Bible - 1831
19:11: And he counteth me unto him as one of his enemies - From the seventh to the thirteenth verse there seems to be an allusion to a hostile invasion, battles, sieges, etc.
1. A neighboring chief, without provocation, invades his neighbor's territories, and none of his friends will come to his help. "I cry out of wrong, but I am not heard,"
2. The foe has seized on all the passes, and he is hemmed up. "He hath fenced up my way that I cannot pass,"
3. He has surprised and carried by assault the regal city, seized and possessed the treasures. "He hath stripped me of my glory, and taken the crown from my head,"
4. All his armies are routed in the field, and his strong places carried. "He hath destroyed me on every side,"
5. The enemy proceeds to the greatest length of outrage, wasting every thing with fire and sword. "He hath kindled his wrath against me, and treateth me like one of his adversaries,
6. He is cooped up in a small camp with the wrecks of his army; and in this he is closely besieged by all the power of his foes, who encompass the place, and raise forts against it. "His troops come together, and raise up their way against me, and encamp round about my tabernacle."
7. Not receiving any assistance from friends or neighbors, he abandons all hope of being able to keep the field, escapes with the utmost difficulty, and is despised and neglected by his friends and domestics because he has been unfortunate. "I am escaped with the skin of my teeth," "My kinsfolk have failed-all my intimate friends abhorred me,"19.
Albert Barnes: Notes on the Bible - 1834
19:11: He hath also kindled his wrath - He is angry. Wrath in the Scriptures is usually represented as burning or inflamed - because like fire it destroys everything before it.
And he counteth me unto him as one of his enemies - He treats me as he would an enemy. The same complaint he elsewhere makes; see ; perhaps also in . We are not to understand Job here as admitting that "he" was an enemy of God. He constantly maintained that he was not, but he was constrained to admit that God "treated him" as if he were his enemy, and he could not account for it. "On this ground," therefore, he now maintains that his friends ought to show him compassion, instead of trying to prove that he "was" an enemy of God; they ought to pity a man who was so strangely and mysteriously afflicted, instead of increasing his sorrows by endeavoring to demonstrate that he was a man of eminent wickedness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: kindled: Deu 32:22; Psa 89:46, Psa 90:7
he counteth: Job 13:24, Job 16:9, Job 33:10; Lam 2:5
Job 19:12
John Gill
19:11 He hath also kindled his wrath against me,.... In this and some following verses the metaphor is taken from a state of warfare, in which enemies are engaged in an hostile way, Job 19:12; in which way Job apprehended God was come forth against him; he imagined that the wrath of God, which is comparable to fire for its force and fury, was kindled against him; that it began to appear, and was bursting out in a flame upon him, and all around him, to consume him; he thought his afflictions were in wrath, which is often the mistaken apprehension of good men, see Ps 38:1; and that the terrors of it were set in battle array against him, Job 6:4;
and he counted me unto him as one of his enemies; all men are by nature enemies to God, yea, enmity itself, and so are his own people while unregenerate, until the enmity of their hearts is slain, and they are reconciled to God by his spirit and grace; but as Job was truly a gracious man, and possessed of the fruits of the spirit, he must among the rest of his graces have the love of God in his heart; and he was sensible and conscious to himself that he was no enemy to God, and could appeal to him, as the searcher of hearts, that he knew he loved him; nay, he could not believe that God reckoned him his enemy, when he had given such a testimony of him, and of his fear of him, that there was none like him; and when Job so strongly trusted in him for salvation, and believed he should enjoy him for ever: but his sense is, that God treated him, by afflicting him in the manner he did, as if he was one of his enemies; had he really been one, he could not have used him, he thought, more roughly and severely; so that, judging according to the outward appearance of things, it might be concluded, as it seems it was by his friends, that he was a wicked man, an hypocrite, an enemy to God and godliness; but whereas Job thought that God dealt with him as with an enemy, he was mistaken; since when God afflicts his people, he deals with them as with sons, Heb 12:7.
Robert Jamieson, A. R. Fausset and David Brown
19:11 enemies-- (Job 13:24; Lam 2:5).
19:1219:12: Միանգամայն հասին ՚ի վերայ իմ հէնք նորա. զճանապարհս իմ պատեցին դարանակալք։
12 Գնդերը նրա, բոլորը մէկտեղ, հասել են վրաս. դարանակալներ կտրել են բոլոր ճանապարհներս:
12 Անոր գունդերը մէկտեղ եկան Ու ճամբանին ինծի դէմ պատրաստեցին Ու վրանիս բոլորտիքը բանակեցան։
Միանգամայն հասին ի վերայ իմ հէնք նորա, [187]զճանապարհս իմ պատեցին դարանակալք:

19:12: Միանգամայն հասին ՚ի վերայ իմ հէնք նորա. զճանապարհս իմ պատեցին դարանակալք։
12 Գնդերը նրա, բոլորը մէկտեղ, հասել են վրաս. դարանակալներ կտրել են բոլոր ճանապարհներս:
12 Անոր գունդերը մէկտեղ եկան Ու ճամբանին ինծի դէմ պատրաստեցին Ու վրանիս բոլորտիքը բանակեցան։
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19:1219:12 Полки Его пришли вместе и направили путь свой ко мне и расположились вокруг шатра моего.
19:12 ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord δὲ δε though; while ἦλθον ερχομαι come; go τὰ ο the πειρατήρια πειρατηριον he; him ἐπ᾿ επι in; on ἐμοὶ εμοι me ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine ἐκύκλωσάν κυκλοω encircle; surround με με me ἐγκάθετοι εγκαθετος infiltrator
19:12 יַ֤חַד׀ yˈaḥaḏ יַחַד gathering יָ֘בֹ֤אוּ yˈāvˈōʔû בוא come גְדוּדָ֗יו ḡᵊḏûḏˈāʸw גְּדוּד band וַ wa וְ and יָּסֹ֣לּוּ yyāsˈōllû סלל build עָלַ֣י ʕālˈay עַל upon דַּרְכָּ֑ם darkˈām דֶּרֶךְ way וַ wa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp סָבִ֣יב sāvˈîv סָבִיב surrounding לְ lᵊ לְ to אָהֳלִֽי׃ ʔohᵒlˈî אֹהֶל tent
19:12. simul venerunt latrones eius et fecerunt sibi viam per me et obsederunt in gyro tabernaculum meumHis troops have come together, and have made themselves a way by me, and have besieged my tabernacle round about.
12. His troops come on together, and cast up their way against me, and encamp round about my tent.
19:12. His troops have gathered together, and they have made their way to me, and they have besieged my tabernacle all around.
19:12. His troops come together, and raise up their way against me, and encamp round about my tabernacle.
His troops come together, and raise up their way against me, and encamp round about my tabernacle:

19:12 Полки Его пришли вместе и направили путь свой ко мне и расположились вокруг шатра моего.
19:12
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
δὲ δε though; while
ἦλθον ερχομαι come; go
τὰ ο the
πειρατήρια πειρατηριον he; him
ἐπ᾿ επι in; on
ἐμοὶ εμοι me
ταῖς ο the
ὁδοῖς οδος way; journey
μου μου of me; mine
ἐκύκλωσάν κυκλοω encircle; surround
με με me
ἐγκάθετοι εγκαθετος infiltrator
19:12
יַ֤חַד׀ yˈaḥaḏ יַחַד gathering
יָ֘בֹ֤אוּ yˈāvˈōʔû בוא come
גְדוּדָ֗יו ḡᵊḏûḏˈāʸw גְּדוּד band
וַ wa וְ and
יָּסֹ֣לּוּ yyāsˈōllû סלל build
עָלַ֣י ʕālˈay עַל upon
דַּרְכָּ֑ם darkˈām דֶּרֶךְ way
וַ wa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
סָבִ֣יב sāvˈîv סָבִיב surrounding
לְ lᵊ לְ to
אָהֳלִֽי׃ ʔohᵒlˈî אֹהֶל tent
19:12. simul venerunt latrones eius et fecerunt sibi viam per me et obsederunt in gyro tabernaculum meum
His troops have come together, and have made themselves a way by me, and have besieged my tabernacle round about.
19:12. His troops have gathered together, and they have made their way to me, and they have besieged my tabernacle all around.
19:12. His troops come together, and raise up their way against me, and encamp round about my tabernacle.
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Albert Barnes: Notes on the Bible - 1834
19:12: His troops - The calamities which he had sent, and which are here represented as "armies" or "soldiers" to accomplish his work. It is not probable that he refers here to the bands of the Chaldeans and the Sabeans, that had robbed him of his property, but to the calamities that had come upon him, "as if" they were bands of robbers.
And raise up their way - As and army that is about to lay siege to a city, or that is marching to attack it, casts up a way of access to it, and thus obtains every facility to take it; see Isa 40:3, note; Isa 57:14, note.
And encamp round about my tabernacle - In the manner of an army besieging a city. Often an army is encamped in this manner for months or even years, in order to reduce the city by famine.
My tabernacle - My tent; my dwelling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: His: Job 16:11; Isa 10:5, Isa 10:6, Isa 51:23
raise: Job 30:12
Job 19:13
Carl Friedrich Keil and Franz Delitzsch
19:12
12 His troops came together,
And threw up their way against me,
And encamped round about my tent.
13 My brethren hath He removed far from me,
And my acquaintance are quite estranged from me.
14 My kinsfolk fail,
And those that knew me have forgotten me.
15 The slaves of my house and my maidens,
They regard me as a stranger,
I am become a perfect stranger in their eyes.
Tit may seem strange that we do not connect Job 19:12 with the preceding strophe or group of verses; but between Job 19:7 and Job 19:21 there are thirty στίχοι, which, in connection with the arrangement of the rest of this speech in decastichs (accidentally coinciding remarkably with the prominence given to the number ten in Job 19:3), seem intended to be divided into three decastichs, and can be so divided without doing violence to the connection. While in Job 19:12, in connection with Job 19:11, Job describes the course of the wrath, which he has to withstand as if he were an enemy of God, in Job 19:13. he refers back to the degradation complained of in Job 19:9. In Job 19:12 he compares himself to a besieged (perhaps on account of revolt) city. God's גדוּדים (not: bands of marauders, as Dietr. interprets, but: troops, i.e., of regular soldiers, synon. of צבא, Job 10:17, comp. Job 25:3; Job 29:25, from the root גד, to unite, join, therefore prop. the assembled, a heap; vid., Frst's Handwrterbuch) are the bands of outwards and inward sufferings sent forth against him for a combined attack (יחד). Heaping up a way, i.e., by filling up the ramparts, is for the purpose of making the attack upon the city with battering-rams (Job 16:14) and javelins, and then the storm, more effective (on this erection of offensive ramparts (approches), called elsewhere שׁפך סללה, vid., Keil's Archologie, 159). One result of this condition of siege in which God's wrath has placed him is that he is avoided and despised as one smitten of God: neither love and fidelity, nor obedience and dependence, meet him from any quarter. What he has said in Job 17:6, that he is become a byword and an abomination (an object to spit upon), he here describes in detail. There is no ground for understanding אחי in the wider sense of relations; brethren is meant here, as in Ps 69:9. He calls his relations קרובי, as Ps 38:12. ידעי are (in accordance with the pregnant biblical use of this word in the sense of nosse cum affectu et effectu) those who know him intimately (with objective suff. as Ps 87:4), and מידּעי, as Ps 31:12, and freq., those intimately known to him; both, therefore, so-called heart-or bosom-friends. בּיתי גּרי Jer. well translates inquilinin domus meae; they are, in distinction from those who by birth belong to the nearer and wider circle of the family, persons who are received into this circle as servants, as vassals (comp. Ex 3:22, and Arabic jâr, an associate, one sojourning in a strange country under the protection of its government, a neighbour), here espec. the domestics. The verb תּחשׁבוּני (Ges. 60) is construed with the nearest feminine subject. These people, who ought to thank him for taking them into his house, regard him as one who does not belong to it (זר); he is looked upon by them as a perfect stranger (נכרי), as an intruder from another country.
Geneva 1599
19:12 His (g) troops come together, and raise up their way against me, and encamp round about my tabernacle.
(g) His manifold afflictions.
John Gill
19:12 His troops come together,.... Afflictions which are many, and of which it may be said, as was at the birth of God, who had his name from the word here used, "a troop cometh": Gen 30:11; and these sometimes come together, or follow so quick one upon another, that there is scarce any interval between them, as did Job's afflictions; and they are God's hosts, his troops, his soldiers, which are at his command; and he says to them, as the centurion did to his, to the one, Go, and he goes, and to another, Come, and it comes:
and raise up their way against me; as an army, when it comes against a place, throws up a bank to raise their artillery upon, that they may play it to greater advantage; or make a broad causeway, for the soldiers to march abreast against it; or an high cast up way, as the word (y) signifies, over a ditch or dirty place in a hollow, that they may the better pass over: some read it, "they raise up their way upon me" (z); he opposing and standing in the way was crushed down by them, and trampled upon, and over whom they passed as on an highway, and in a beaten path; see Is 51:23; but most render it, "against me"; for Job looked upon all his afflictions, as Jacob did Gen 42:36, to be against him, to militate against him, and threaten him with ruin, when they were all working for him, even for his good:
and encamp round about my tabernacle: as an army round about a city when besieging it. Job may have respect to the tabernacle of his body, as that is sometimes so called, 2Cor 5:1; and to the diseases of it; which being a complication, might be said to encamp about him, or surround him on all sides.
(y) "aggerant", Cocceius, Schultens; "straverunt", Montanus, Schmidt; a "via strata et elevata", Mercerus, Drusius. (z) "super me", Pagninus, Montanus, Mercerus, Schmidt, Michaelis.
John Wesley
19:12 Troops - My afflictions, which are God's soldiers marching under his conduct. Raise - Cast up a trench round about me.
Robert Jamieson, A. R. Fausset and David Brown
19:12 troops--Calamities advance together like hostile troops (Job 10:17).
raise up . . . way--An army must cast up a way of access before it, in marching against a city (Is 40:3).
19:1319:13: Հեռի՛ եղեն յինէն եղբարք իմ. ծանեա՛ն զօտարս քան զիս։
13 Ինձնից հեռացել են եղբայրներս. ինձնից առաւել՝ օտարներին են ճանաչել նրանք:
13 Անիկա իմ եղբայրներս ինձմէ հեռացուց Ու արդարեւ ծանօթներս օտարացան ինձմէ։
Հեռի եղեն յինէն եղբարք իմ, ծանեան զօտարս քան զիս:

19:13: Հեռի՛ եղեն յինէն եղբարք իմ. ծանեա՛ն զօտարս քան զիս։
13 Ինձնից հեռացել են եղբայրներս. ինձնից առաւել՝ օտարներին են ճանաչել նրանք:
13 Անիկա իմ եղբայրներս ինձմէ հեռացուց Ու արդարեւ ծանօթներս օտարացան ինձմէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1319:13 Братьев моих Он удалил от меня, и знающие меня чуждаются меня.
19:13 ἀπ᾿ απο from; away ἐμοῦ εμου my δὲ δε though; while ἀδελφοί αδελφος brother μου μου of me; mine ἀπέστησαν αφιστημι distance; keep distance ἔγνωσαν γινωσκω know ἀλλοτρίους αλλοτριος another's; stranger ἢ η or; than ἐμέ εμε me φίλοι φιλος friend δέ δε though; while μου μου of me; mine ἀνελεήμονες ανελεημων merciless γεγόνασιν γινομαι happen; become
19:13 אַ֭חַי ˈʔaḥay אָח brother מֵ mē מִן from עָלַ֣י ʕālˈay עַל upon הִרְחִ֑יק hirḥˈîq רחק be far וְ֝ ˈw וְ and יֹדְעַ֗י yōḏᵊʕˈay ידע know אַךְ־ ʔaḵ- אַךְ only זָ֥רוּ zˌārû זור turn aside מִמֶּֽנִּי׃ mimmˈennî מִן from
19:13. fratres meos longe fecit a me et noti mei quasi alieni recesserunt a meHe hath put my brethren far from me, and my acquaintance like strangers have departed from me.
13. He hath put my brethren far from me, and mine acquaintance are wholly estranged from me.
19:13. He has put my brothers far from me, and my friends have withdrawn from me like strangers.
19:13. He hath put my brethren far from me, and mine acquaintance are verily estranged from me.
He hath put my brethren far from me, and mine acquaintance are verily estranged from me:

19:13 Братьев моих Он удалил от меня, и знающие меня чуждаются меня.
19:13
ἀπ᾿ απο from; away
ἐμοῦ εμου my
δὲ δε though; while
ἀδελφοί αδελφος brother
μου μου of me; mine
ἀπέστησαν αφιστημι distance; keep distance
ἔγνωσαν γινωσκω know
ἀλλοτρίους αλλοτριος another's; stranger
η or; than
ἐμέ εμε me
φίλοι φιλος friend
δέ δε though; while
μου μου of me; mine
ἀνελεήμονες ανελεημων merciless
γεγόνασιν γινομαι happen; become
19:13
אַ֭חַי ˈʔaḥay אָח brother
מֵ מִן from
עָלַ֣י ʕālˈay עַל upon
הִרְחִ֑יק hirḥˈîq רחק be far
וְ֝ ˈw וְ and
יֹדְעַ֗י yōḏᵊʕˈay ידע know
אַךְ־ ʔaḵ- אַךְ only
זָ֥רוּ zˌārû זור turn aside
מִמֶּֽנִּי׃ mimmˈennî מִן from
19:13. fratres meos longe fecit a me et noti mei quasi alieni recesserunt a me
He hath put my brethren far from me, and my acquaintance like strangers have departed from me.
19:13. He has put my brothers far from me, and my friends have withdrawn from me like strangers.
19:13. He hath put my brethren far from me, and mine acquaintance are verily estranged from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-19. В результате подобных отношении Бога к Иову он, прежде уважаемый, ниоткуда не встречает теперь проявлений любви, верности, почтения и привязанности. Все его избегают, а некоторые даже презирают.

13-14. Иов оставлен своими родными братьями ("ах" - братья в буквальном смысле, как и в Пс LXYIII:9) и забыт знающими и близкими, - лицами, стоявшими к нему в самых интимных отношениях (Пс XXXVII:12).
Albert Barnes: Notes on the Bible - 1834
19:13: He hath put my brethren - This is a new source of afflication that he had not adverted to before, that God had caused all his children to be estranged from him - a calamity which he regarded as the crown of all his woes. The word rendered "my brethren" (אחי 'â chā y) means means properly "my brothers" - but whether he means literally his brothers, or whether he designs it to be taken in a figuratie sense as denoting his intimate friends, or those of the same rank in life or calling, it is impossible now to determine.
And mine acquaintance - My friends - on whom I relied in time of calamity.
And verily estranged - They have forgotten me, and treat me as a stranger. What an accurate description is this of what often occurs! In prosperity a man will be surrounded by friends; but as soon as his prosperity is stripped away, and he is overwhelmed with calamity, they withdraw, and leave him to suffer alone. Proud of his acquaintance before, they now pass him by as a stranger, or treat him with cold civility, and when he "needs" their friendship, they are gone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: put my brethren: Psa 31:11, Psa 38:11, Psa 69:8, Psa 69:20, Psa 88:8, Psa 88:18; Mat 26:56; Ti2 4:16
estranged: Job 6:21-23
Job 19:14
John Gill
19:13 He hath put my brethren far from me,.... As it is one part of business in war to cut off all communication between the enemy and their confederates and auxiliaries, and to hinder them of all the help and assistance from them they can; so Job here represents God dealing with him as with an enemy, and therefore keeps at a distance from him all such from whom he might expect comfort and succour, as particularly his brethren; by whom may be meant such who in a natural relation are strictly and properly brethren; for such Job had, as appears from Job 42:11; who afterwards paid him a visit, and showed brotherly love to him; but for the present the affliction that God laid upon him had such an influence on theft, as to cause them to stand aloof off, and not come near him, and show any regard unto him; and as this was the effect of the afflicting hand of God, Job ascribes it to him, and which added to his affliction; see Ps 69:8;
and mine acquaintance are verily estranged from me; such as knew him in the time of his prosperity, and frequently visited him, and conversed with him, and he with them; but now, things having taken a different turn in his outward circumstances, they carried it strange to him, as if they had never been acquainted with him: "si fueris felix", &c.
John Wesley
19:13 Estranged - As we must eye the hand of God, in all the injuries we receive from our enemies, so likewise in all the slights and unkindnesses we receive from our friends.
Robert Jamieson, A. R. Fausset and David Brown
19:13 brethren--nearest kinsmen, as distinguished from "acquaintance." So "kinsfolk" and "familiar friends" (Job 19:14) correspond in parallelism. The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need."
estranged--literally, "turn away with disgust." Job again unconsciously uses language prefiguring the desertion of Jesus Christ (Job 16:10; Lk 23:49; Ps 38:11).
19:1419:14: Բարեկամք իմ անողո՛րմք եղեն. անգոսնեցի՛ն մերձաւորք իմ, եւ ծանօթք իմ մոռացա՛ն զանուն իմ[9263]։ [9263] Բազումք. Անգոսնեցին զիս մերձա՛՛։
14 Բարեկամներս անողորմ դարձել, անգոսնել են ինձ մերձաւորներս, իսկ ծանօթներս անունս անգամ արդ մոռացել են:
14 Ազգականներս զիս թողուցին Ու իմ ճանչուորներս զիս մոռցան։
Բարեկամք իմ անողորմք եղեն, անգոսնեցին զիս մերձաւորք իմ, եւ ծանօթք իմ մոռացան զանուն իմ:

19:14: Բարեկամք իմ անողո՛րմք եղեն. անգոսնեցի՛ն մերձաւորք իմ, եւ ծանօթք իմ մոռացա՛ն զանուն իմ[9263]։
[9263] Բազումք. Անգոսնեցին զիս մերձա՛՛։
14 Բարեկամներս անողորմ դարձել, անգոսնել են ինձ մերձաւորներս, իսկ ծանօթներս անունս անգամ արդ մոռացել են:
14 Ազգականներս զիս թողուցին Ու իմ ճանչուորներս զիս մոռցան։
zohrab-1805▾ eastern-1994▾ western am▾
19:1419:14 Покинули меня близкие мои, и знакомые мои забыли меня.
19:14 οὐ ου not προσεποιήσαντό προσποιεομαι make as if με με me οἱ ο the ἐγγύτατοί εγγυς close μου μου of me; mine καὶ και and; even οἱ ο the εἰδότες οιδα aware μου μου of me; mine τὸ ο the ὄνομα ονομα name; notable ἐπελάθοντό επιλανθανομαι forget μου μου of me; mine
19:14 חָדְל֥וּ ḥāḏᵊlˌû חדל cease קְרֹובָ֑י qᵊrôvˈāy קָרֹוב near וּֽ ˈû וְ and מְיֻדָּעַ֥י mᵊyuddāʕˌay ידע know שְׁכֵחֽוּנִי׃ šᵊḵēḥˈûnî שׁכח forget
19:14. dereliquerunt me propinqui mei et qui me noverant obliti sunt meiMy kinsmen have forsaken me, and they that knew me, have forgotten me.
14. My kinsfolk have failed, and my familiar friends have forgotten me.
19:14. My kinsmen have forsaken me, and those who knew me, have forgotten me.
19:14. My kinsfolk have failed, and my familiar friends have forgotten me.
My kinsfolk have failed, and my familiar friends have forgotten me:

19:14 Покинули меня близкие мои, и знакомые мои забыли меня.
19:14
οὐ ου not
προσεποιήσαντό προσποιεομαι make as if
με με me
οἱ ο the
ἐγγύτατοί εγγυς close
μου μου of me; mine
καὶ και and; even
οἱ ο the
εἰδότες οιδα aware
μου μου of me; mine
τὸ ο the
ὄνομα ονομα name; notable
ἐπελάθοντό επιλανθανομαι forget
μου μου of me; mine
19:14
חָדְל֥וּ ḥāḏᵊlˌû חדל cease
קְרֹובָ֑י qᵊrôvˈāy קָרֹוב near
וּֽ ˈû וְ and
מְיֻדָּעַ֥י mᵊyuddāʕˌay ידע know
שְׁכֵחֽוּנִי׃ šᵊḵēḥˈûnî שׁכח forget
19:14. dereliquerunt me propinqui mei et qui me noverant obliti sunt mei
My kinsmen have forsaken me, and they that knew me, have forgotten me.
19:14. My kinsmen have forsaken me, and those who knew me, have forgotten me.
19:14. My kinsfolk have failed, and my familiar friends have forgotten me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:14: My kinsfolk have failed - Literally, departed: they have all left my house, now there is no more hope of gain.
Albert Barnes: Notes on the Bible - 1834
19:14: My kinsfolk have failed - My neighbors (קרובי qâ rô bā y), those who were near to me. It may refer to "nearness" of affinity, friendship, or residence. The essential idea is that of "nearness" - whether by blood, affection, or vicinity. In Psa 38:11, it denotes near friends.
And my familiar friends - Those who knew me - מידעי myudā‛ ay. The allusion is to those who were "intimately" acquainted with him, or who were his bosom friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: kinsfolk: Psa 38:11; Pro 18:24; Mic 7:5, Mic 7:6; Mat 10:21
familiar: Sa2 16:23; Psa 55:12-14; Jer 20:10; Joh 13:18
Job 19:15
John Gill
19:14 My kinsfolk have failed,.... Or "ceased" (a), not to be, or that they were dead, which is sometimes the sense of the word; but they ceased from visiting him, or doing any good office for him; those that were "near" (b) him, as the word used signifies; that were near him in relation, and were often near him in place, in his own house, in company and conversation with him, now ceased to be near him in affection; or to come nigh him, to converse with him and comfort him, and sympathize with him, which might be expected from persons nearly related:
and my familiar friends have forgotten me; such as were well known to him, and he to them, and who not long ago were very loving and friendly to him, and very freely and familiarly conversed with him; but now they forgot him; the friendship that subsisted between them, the friendliness with which they had visited him, and the favours they had received from him; they so slighted and neglected him, that it seemed as if he was forgotten, as a dead man, out of mind; or as if they did not remember that there ever was, or at least that there now was, such a man in the world as Job: these could not be true friends; for "a friend loves at all times, and a brother is born for adversity", Prov 17:17; a real friend loves, and continues to love, in adversity as well as in prosperity; and such an one, who sometimes sticks closer to a man than a brother, is born and designed to be of service to him in a time of trouble; but so it was ordered by divine Providence, and according to the will of God, that Job should meet with such treatment from his brethren, relations, acquaintance, and familiar friends, for the trial of his faith and patience.
(a) "desierunt", Pagninus, Montanus, Vatablus, Mercerus, Drusius, Piscator, Schmidt, Michaelis; "cessant", Schultens. (b) "propinqui mei", Pagninus, Montanus, &c.
19:1519:15: ※ Դրացիք տան իմոյ եւ աղախնայք իմ օտա՛ր համարեցան զիս. այլազգի՛ թուէի առաջի նոցա։
15 Հիւրընկալուածներն իմ յարկի ներքոյ, աղախիններն իմ համարել են ինձ լիովին օտար. մի այլազգի եմ թուացել նրանց:
15 Իմ տունս բնակողներն ու աղախիններս զիս անծանօթ մէկը սեպեցին Ու անոնց աչքին առջեւ օտարական եղայ։
Դրացիք`` տան իմոյ եւ աղախնայք իմ օտար համարեցան զիս, այլազգի թուէի առաջի նոցա:

19:15: ※ Դրացիք տան իմոյ եւ աղախնայք իմ օտա՛ր համարեցան զիս. այլազգի՛ թուէի առաջի նոցա։
15 Հիւրընկալուածներն իմ յարկի ներքոյ, աղախիններն իմ համարել են ինձ լիովին օտար. մի այլազգի եմ թուացել նրանց:
15 Իմ տունս բնակողներն ու աղախիններս զիս անծանօթ մէկը սեպեցին Ու անոնց աչքին առջեւ օտարական եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1519:15 Пришлые в доме моем и служанки мои чужим считают меня; посторонним стал я в глазах их.
19:15 γείτονες γειτων countryman; neighborhood women οἰκίας οικια house; household θεράπαιναί θεραπαινα both; and μου μου of me; mine ἀλλογενὴς αλλογενης of another family ἤμην ειμι be ἐναντίον εναντιον next to; before αὐτῶν αυτος he; him
19:15 גָּ֘רֵ֤י gˈārˈê גור dwell בֵיתִ֣י vêṯˈî בַּיִת house וְ֭ ˈw וְ and אַמְהֹתַי ʔamhōṯˌay אָמָה handmaid לְ lᵊ לְ to זָ֣ר zˈār זָר strange תַּחְשְׁבֻ֑נִי taḥšᵊvˈunî חשׁב account נָ֝כְרִ֗י ˈnoḵrˈî נָכְרִי foreign הָיִ֥יתִי hāyˌîṯî היה be בְ vᵊ בְּ in עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
19:15. inquilini domus meae et ancillae meae sicut alienum habuerunt me et quasi peregrinus fui in oculis eorumThey that dwell in my house, and my maidservants have counted me as a stranger, and I have been like an alien in their eyes.
15. They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
19:15. The inhabitants of my house and my maidservants treat me just as if I were a stranger, and I have been like an sojourner in their eyes.
19:15. They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight:

19:15 Пришлые в доме моем и служанки мои чужим считают меня; посторонним стал я в глазах их.
19:15
γείτονες γειτων countryman; neighborhood women
οἰκίας οικια house; household
θεράπαιναί θεραπαινα both; and
μου μου of me; mine
ἀλλογενὴς αλλογενης of another family
ἤμην ειμι be
ἐναντίον εναντιον next to; before
αὐτῶν αυτος he; him
19:15
גָּ֘רֵ֤י gˈārˈê גור dwell
בֵיתִ֣י vêṯˈî בַּיִת house
וְ֭ ˈw וְ and
אַמְהֹתַי ʔamhōṯˌay אָמָה handmaid
לְ lᵊ לְ to
זָ֣ר zˈār זָר strange
תַּחְשְׁבֻ֑נִי taḥšᵊvˈunî חשׁב account
נָ֝כְרִ֗י ˈnoḵrˈî נָכְרִי foreign
הָיִ֥יתִי hāyˌîṯî היה be
בְ vᵊ בְּ in
עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
19:15. inquilini domus meae et ancillae meae sicut alienum habuerunt me et quasi peregrinus fui in oculis eorum
They that dwell in my house, and my maidservants have counted me as a stranger, and I have been like an alien in their eyes.
19:15. The inhabitants of my house and my maidservants treat me just as if I were a stranger, and I have been like an sojourner in their eyes.
19:15. They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. Еще более отдалились от него те, кто не стоял с ним в таких отношениях. Он сделался совершенно чужим для находивших приют в его доме (ср. XXXI:31-32; "пришлые", еdр. "гарей бейти", ср. Исх III:22); облагодетельствованные прежде слуги, встречавшие с его стороны самое гуманное обращение (XXX:13), теперь не отзываются на его призыв, и он, их господин, должен умолять их, чтобы добиться какой-нибудь услуги.
Adam Clarke: Commentary on the Bible - 1831
19:15: They that dwell in mine house - In this and the following verses the disregard and contempt usually shown to men who have fallen from affluence and authority into poverty and dependence, are very forcibly described: formerly reverenced by all, now esteemed by none. Pity to those who have fallen into adversity is rarely shown; the rich have many friends, and to him who appears to be gaining worldly substance much court is paid; for many worship the rising sun, who think little of that which is gone down. Some are even reproached with that eminence which they have lost, though not culpable for the loss. A bishop, perhaps Bale, of Ossory, being obliged to leave his country and fly for his life, in the days of bloody Queen Mary, and who never regained his bishopric, was met one morning by one like those whom Job describes, who, intending to be witty at the expense of the venerable prelate, accosted him thus: "Good morrow, Bishop quondam." To which the bishop smartly replied, "Adieu, Knave semper."
Albert Barnes: Notes on the Bible - 1834
19:15: They that dwell in mine house - The trials came to his very dwelling, and produced a sad estrangement there. The word used here גרי gā rē y from גוּר gû r means properly those who "sojourn" in a house for a little time. It may refer to guests, strangers, servants, clients, or tenants. The essential idea is, that they were not "permanent" residents, though for a time they were inmates of the family. Jerome renders the place, "Inquilini domus meoe - the tenants of my house." The Septuagint, Γείτονες οἰχιάς Geitones oikias - neighbors. Schultens supposes it means "clients," or those who were taken under the protection of a great man. He quotes from the Arabian poets to show that the word is used in that sense, and particularly a passage from the "Hamasa," which he thus translates:
Descendite sub alas meas, alasque gentis meae.
Ut sim praesidium vobis quum pugna con seritur.
Namque testamento injunxit mihi pater, ut reciperem vos hospites.
Omnemque oppressorem a vobis propulsarem.
There can be no doubt that Job refers to "dependents," but whether in the capacity of servants, tenants, or clients, it is not easy to determine, and is not material. Dr. Good renders it "sojourners," and this is a correct rendering of the word. This would be clearly the sense if the corresponding member of the parallelism were not "maids." or female servants. "That" requires us to understand here persons who were "somehow" engaged in the service of Job. Perhaps his clients, or those who came for protection, were under obligation to some sort of service as the return of his patronage.
And my maids - Female domestics. The Chaldee, however, renders this לחינתי - "my concubines;" but the correct reference is to female female servants.
I am an alien - That is, to them. They cease to treat me as the head of the family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: dwell: Job 19:16-19
count me: Job 31:31, Job 31:32; Psa 123:3
Job 19:16
Geneva 1599
19:15 (h) They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
(h) My household servants by all these losses Job shows that touching the flesh he had great opportunity to be moved.
John Gill
19:15 They that dwell in mine house,.... Not his neighbours, as the Septuagint; for though they dwelt near his house, they did not dwell in it; nor inmates and sojourners, lodgers with him, to whom he let out apartments in his house; this cannot be supposed to have been his case, who was the greatest man in all the east; nor even tenants, that hired houses and lands of him; for the phrase is not applicable to them; it designs such who were inhabitants in his house. Job amidst all his calamities had an house to dwell in; it is a tradition mentioned by Jerom (c), that Job's house was in Carnea, a large village in his time, in a corner of Batanea, beyond the floods of Jordan; and he had people dwelling with him in it, who are distinct from his wife, children, and servants after mentioned; and are either "strangers" (d) as the word sometimes signifies, he had taken into his house in a way of hospitality, and had given them lodging, and food, and raiment, as the light of nature and law of God required, Deut 10:18; or else proselytes, of whom this word (e) is sometimes used, whom he had been the instrument of converting from idolatry, superstition, and profaneness, and of gaining them over to the true religion; and whom he had taken into his house, to instruct them more and more in the ways of God, such as were the trained servants in Abraham's family: these, says he,
and my maids, count me for a stranger; both the one and the other, the strangers he took out of the streets, and the travellers he opened his doors unto, and entertained in a very generous and hospitable manner; the proselytes he had made, and with whom he had taken so much pains, and to whom he had shown so much kindness and goodness, and been the means of saving their souls from death; and his maidens he had hired into his house, to do the business of it, and who ought to have been obedient and respectful to him, and whose cause he had not despised, but had treated them with great humanity and concern; the Targum wrongly renders the word, "my concubines"; yet these one and another looked upon him with an air of the utmost indifference, not as if he was the master of the house, but a stranger in it, as one that did not belong unto it, and they had scarce ever seen with their eyes before; which was very ungrateful, and disrespectful to the last degree; and if they reckoned him a stranger to God, to his grace, to true religion and godliness, this was worse still; and especially in the proselytes of his house, who owed their conversion, their light and knowledge in divine things, to him as an instrument:
I am an alien in their sight; as a foreigner, one of another kingdom and nation, of a different habit, speech, religion, and manners; they stared at him as if they had never seen him before, as some strange object to be looked at, an uncommon spectacle, that had something in him or about him unusual and frightful; at least contemptible and to be disdained, and not to be spoke to and familiarly conversed with, but to be shunned and despised.
(c) De loc. Heb. fol. 89. M. (d) "peregrini", Schmidt, Schultens. (e) Apud Rabbinos, passim.
John Wesley
19:15 Maids - Who by reason of their sex, commonly have more compassionate hearts than men.
Robert Jamieson, A. R. Fausset and David Brown
19:15 They that dwell, &c.--rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house.
19:1619:16: Զծառայ իմ կոչեցի՝ եւ ո՛չ լուաւ. բերան իմ աղաչէր՝
16 «Ծառա՜յ» եմ կանչել, բայց նա չի լսել.
16 Ծառաս կանչեցի ու անիկա պատասխան չտուաւ, Թէեւ բերնովս անոր աղաչեցի։
Զծառայ իմ կոչեցի` եւ ոչ լուաւ, [188]բերան իմ աղաչէր:

19:16: Զծառայ իմ կոչեցի՝ եւ ո՛չ լուաւ. բերան իմ աղաչէր՝
16 «Ծառա՜յ» եմ կանչել, բայց նա չի լսել.
16 Ծառաս կանչեցի ու անիկա պատասխան չտուաւ, Թէեւ բերնովս անոր աղաչեցի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1619:16 Зову слугу моего, и он не откликается; устами моими я должен умолять его.
19:16 θεράποντά θεραπων minister μου μου of me; mine ἐκάλεσα καλεω call; invite καὶ και and; even οὐχ ου not ὑπήκουσεν υπακουω listen to στόμα στομα mouth; edge δέ δε though; while μου μου of me; mine ἐδέετο δεομαι petition
19:16 לְ lᵊ לְ to עַבְדִּ֣י ʕavdˈî עֶבֶד servant קָ֭רָאתִי ˈqārāṯî קרא call וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲנֶ֑ה yaʕᵃnˈeh ענה answer בְּמֹו־ bᵊmô- בְּמֹו in פִ֝֗י ˈfˈî פֶּה mouth אֶתְחַנֶּן־ ʔeṯḥannen- חנן favour לֹֽו׃ lˈô לְ to
19:16. servum meum vocavi et non respondit ore proprio deprecabar illumI called my servant, and he gave me no answer, I entreated him with my own mouth.
16. I call unto my servant, and he giveth me no answer, I entreat him with my mouth.
19:16. I called my servant, and he did not respond; I pleaded with him with my own mouth.
19:16. I called my servant, and he gave [me] no answer; I intreated him with my mouth.
I called my servant, and he gave [me] no answer; I intreated him with my mouth:

19:16 Зову слугу моего, и он не откликается; устами моими я должен умолять его.
19:16
θεράποντά θεραπων minister
μου μου of me; mine
ἐκάλεσα καλεω call; invite
καὶ και and; even
οὐχ ου not
ὑπήκουσεν υπακουω listen to
στόμα στομα mouth; edge
δέ δε though; while
μου μου of me; mine
ἐδέετο δεομαι petition
19:16
לְ lᵊ לְ to
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
קָ֭רָאתִי ˈqārāṯî קרא call
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַעֲנֶ֑ה yaʕᵃnˈeh ענה answer
בְּמֹו־ bᵊmô- בְּמֹו in
פִ֝֗י ˈfˈî פֶּה mouth
אֶתְחַנֶּן־ ʔeṯḥannen- חנן favour
לֹֽו׃ lˈô לְ to
19:16. servum meum vocavi et non respondit ore proprio deprecabar illum
I called my servant, and he gave me no answer, I entreated him with my own mouth.
19:16. I called my servant, and he did not respond; I pleaded with him with my own mouth.
19:16. I called my servant, and he gave [me] no answer; I intreated him with my mouth.
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Albert Barnes: Notes on the Bible - 1834
19:16: I called my servant - He lost all respect for me, and paid me no attention.
I entreated him - I ceased to expect "obedience," and tried to see what "persuasion" would do. I ceased to be master in my own house.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: my servant: Job 1:15, Job 1:16, Job 1:17, Job 1:19
Job 19:17
Carl Friedrich Keil and Franz Delitzsch
19:16
16 I call to my servant and he answereth not,
I am obliged to entreat him with my mouth.
17 My breath is offensive to my wife,
And my stench to my own brethren.
18 Even boys act contemptuously towards me;
If I will rise up, they speak against me.
19 All my confidential friends abhor me,
And those whom I loved have turned against me.
20 My bone cleaveth to my skin and flesh,
And I am escaped only with the skin of my teeth.
His servant, who otherwise saw every command in his eyes, and was attent upon his wink, now not only does not come at his call, but does not return him any answer. The one of the home-born slaves (vid., on Gen 14:14),
(Note: The (black) slaves born within the tribe itself are in the present day, from their dependence and bravery, accounted as the stay of the tribe, and are called fadwje, as those who are ready to sacrifice their life for its interest. The body-slave of Job is thought of as such as יליד בית.)
who stood in the same near connection to Job as Eliezer to Abraham, is intended here, in distinction from גרי ביתי, Job 19:15. If he, his master, now in such need of assistance, desires any service from him, he is obliged (fut. with the sense of being compelled, as e.g., Job 15:30, Job 17:2) to entreat him with his mouth. התחנּן, to beg חן of any one for one's self (vid., supra, p. 365), therefore to implore, supplicare; and בּמו־פּי here (as Ps 89:2; Ps 109:30) as a more significant expression of that which is loud and intentional (not as Job 16:5, in contrast to that which proceeds from the heart). In Job 19:17, רוּחי signifies neither my vexation (Hirz.) nor my spirit = I (Umbr., Hahn, with the Syr.), for רוח in the sense of angry humour (as Job 15:13) does not properly suit the predicate, and Arab. rûḥy in the signification ipse may certainly be used in Arabic, where rûḥ (perhaps under the influence of the philosophical usage of the language) signifies the animal spirit-life (Psychol. S. 154), not however in Hebrew, where נפשׁי is the stereotype form in that sense. If one considers that the elephantiasis, although its proper pathological symptom consists in an enormous hypertrophy of the cellular tissue of single distinct portions of the body, still easily, if the bronchia are drawn into sympathy, or if (what is still more natural) putrefaction of the blood with a scorbutic ulcerous formation in the mouth comes on, has difficulty of breathing (Job 7:15) and stinking breath as its result, as also a stinking exhalation and the discharge of a stinking fluid from the decaying limbs is connected with it (vid., the testimony of the Arabian physicians in Stickel, S. 169f.), it cannot be doubted that Jer. has lighted upon the correct thing when he transl. halitum meum exhorruit uxor mea. רוחי is intended as in Job 17:1, and it is unnecessary to derive זרה from a special verb זיר, although in Arab. the notions which are united in the Hebr. זוּר .r, deflectere and abhorrere (to turn one's self away from what is disgusting or horrible), are divided between Arab. zâr med. Wau and Arab. ḏâr med. Je (vid., Frst's Handwrterbuch).
In Job 19:17 the meaning of חנּותי is specially questionable. In Ps 77:10, חנּות is, like שׁמּות, Ezek 36:3, an infinitive from חנן, formed after the manner of the Lamed He verbs. Ges. and Olsh. indeed prefer to regard these forms as plurals of substantives (חנּה, שׁמּה), but the respective passages, regarded syntactically and logically, require infinitives. As regards the accentuation, according to which וחנותי is accented by Rebia mugrasch on the ultima, this does not necessarily decide in favour of its being infin., since in the 1 praet. סבּתי, which, according to rule, has the tone on the penultima, the ultima is also sometimes (apart from the perf. consec.) found accented (on this, vid., on Ps 17:3, and Ew. 197, a), as סבּוּ, קוּמה, קוּמי, also admit of both accentuations.
(Note: The ultima-accentuation of the form סבּותי is regular, is the Waw conv. praet. in fut. is added, as Ex 33:19, Ex 33:22; 4Kings 19:34; Is 65:7; Ezek 20:38; Mal 2:2; Ps 89:24. Besides, the penultima has the tone regularly, e.g., Josh 5:9; 1Kings 12:3; 1Kings 22:22; Jer 4:28; Ps 35:14; Ps 38:7; Job 40:4; Eccles 2:20. There are, however, exceptions, Deut 32:41 (שׁנותי), Is 44:16 (חמותי), Ps 17:3 (זמתי), Ps 92:11 (בלתי), Ps 116:6 (דלותי). Perhaps the ultima-accentuation in these exceptional instances is intended to protect the indistinct pronunciation of the consonants Beth, Waw, or even Resh, at the beginning of the following words, which might easily become blended with the final syllable תי; certainly the reason lies in the pronunciation or in the rhythm (vid., on Ps 116:6, and comp. the retreating of the tone in the infin. חלותי (Ps 77:11). Looking at this last exception, which has not yet been cleared up, חנותי in the present passage will always be able to be regarded on internal grounds either as infin. or as 1 praet. The ultima-accentuation makes the word at first sight appear to be infin., whereas in comparison with זרה, which is accented on the penult., and therefore as 3 praet., וחנותי seems also to be intended as praet. The accentuation, therefore, leaves the question in uncertainty.)
If וחנותי is infin., the clause is a nominal clause, or a verbal one, that is to be supplemented by the v. fin. זרה; if it is first pers. praet., we have a verbal clause. It must be determined from the matter and the connection which of these explanations, both of which are in form and syntax possible, is the correct one.
The translation, "I entreat (groan to) the sons of my body," is not a thought that accords with the context, as would be obtained by the infin. explanation: my entreating (is offensive); this signif. (prop. to Hithp. as above) assigned to Kal by von Hofmann (Schriftbew. ii. 2, 612) is at least not to be derived from the derivative חן; it might be more easily deduced from נחנתּ, Jer 22:23, which appears to be a Niph. like נחם, נאנח, from חנן, but might also be derived from ננחתּ = נאנחתּ by means of a transposition (vid., Hitz.). In the present passage one might certainly compare Arab. ḥnn, the usual word for the utterance and emotion of longing and sympathy, or also Arab. chnn, fut. i (with the infin. noun chanı̂n), which occurs in the signifn. of weeping, and transl.: my imploring, groaning, weeping, is offensive, etc. Since, however, the X. form of the Arab. chnn (istachanna) signifies to give forth an offensive smell (esp. of the stinking refuse of a well that is dried up); and besides, since the significatn. foetere is supported for the root חן (comp. צחן) by the Syriac chanı̂no (e.g., meshcho chanı̂no, rancid oil), we may also translate: "My stinking is offensive," etc., or: "I stink to the children of my body" (Rosenm., Ew., Hahn, Schlottm.); and this translation is not only not hazardous in a book that so abounds in derivations from the dialects, but it furnishes a thought that is as closely as possible connected with Job 19:17.
(Note: Supplementary: Instead of istachanna (of the stinking of a well, perhaps denom. from Arab. chnn, prop. to smell like a hen-house), the verb hhannana (with Arab. ḥ) = ‛affana, "to be corrupt, to have a mouldy smell," can, with Wetzstein, be better compared with חנּותי; thence comes zêt mohhannin = mo‛affin, corrupt rancid oil, corresponding to the Syriac חנינא. Thus ambiguously to the sellers of walnuts in Damascus cry out their wares with the words: el-mohhannin maugûd, "the merciful One liveth," i.e., I do not guarantee the quality of my wares. In like manner, not only can Arab. dâr inf. dheir (dhêr), to be offensive, be compared with זרה, but, with Wetzstein, also the very common steppe word for "to be bad, worthless," Arab. zrâ, whence adj. zarı̂ (with nunation zarı̂jun).)
The further question now arises, who are meant by בטני לבני. Perhaps his children? But in the prologue these have utterly perished. Are we to suppose, with Eichhorn and Olshausen, that the poet, in the heat of discourse, forgets what he has laid down in the prologue? When we consider that this poet, within the compass of his work, - a work into which he has thrown his whole soul, - has allowed no anachronism, and no reference to anything Israelitish that is contradictory to its extra-Israelitish character, to escape him, such forgetfulness is very improbable; and when we, moreover, bear in mind that he often makes the friends refer to the destruction of Job's children (as Job 8:4; Job 15:30; Job 18:16), it is altogether inconceivable. Hence Schrring has proposed the following explanation: "My soul a substitution of which Hahn is also guilty is strange to my wife; my entreaty does not even penetrate to the sons of my body, it cannot reach their ear, for they are long since in Shel." But he himself thinks this interpretation very hazardous and insecure; and, in fact, it is improbable that in the division, Job 19:13, where Job complains of the neglect and indifference which he now experiences from those around him, בטני בני should be the only dead ones among the living, in which case it would moreover be better, after the Arabic version, to translate: "My longing is for, or: I yearn after, the children of my body." Grandchildren (Hirz., Ew., Hlgst. Hahn) might be more readily thought of; but it is not even probable, that after having introduced the ruin of all of Job's children, the poet would represent their children as still living, some mention of whom might then at least be expected in the epilogue. Others, again (Rosenm. Justi, Gleiss), after the precedent of the lxx (υἱοὶ παλλακίδων μου), understand the sons of concubines (slaves). Where, however, should a trace be found of the poet having conceived of his hero as a polygamist, - a hero who is even a model of chastity and continence (Job 31:1)?
But must בטני בני really signify his sons or grandsons? Children certainly are frequently called, in relation to the father, בטנו פרי (e.g., Deut 7:13), and the father himself can call them בטני פרי (Mic 6:7); but בטן in this reference is not the body of the father, but the mother's womb, whence, begotten by him, the children issue forth. Hence "son of my body" occurs only once (Prov 31:2) in the mother's mouth. In the mouth of Job even (where the first origin of man is spoken of), בטני signifies not Job's body, but the womb that conceived him (vid., Job 3:10); and thus, therefore, it is not merely possible, but it is natural, with Stuhlm., Ges., Umbr., and Schlottm., to understand בטני בני of the sons of his mother's womb, i.e., of her who bare him; consequently, as אמּי בני, Ps 69:9, of natural brethren (brothers and sisters, sorores uterinae), in which sense, regarding וחנותי according to the most natural influence of the tone as infin., we transl.: "and my stinking is offensive (supply זרה) to the children of my mother's womb." It is also possible that the expression, as the words seem to be taken by Symmachus (υἱοὺς παιδῶν μου, my slaves' children), and as they are taken by Kosegarten, in comparison with the Arab. btn in the signification race, subdivision (in the downward gradation, the third) of a greater tribe, may denote those who with him belong in a wider sense to one mother's bosom, i.e., to the same clan, although the mention of בטני בני in close connection with אשׁתי is not favourable to this extension of the idea. The circle of observation is certainly widened in Job 19:18, where עוילים are not Job's grandchildren (Hahn), but the children of neighbouring families and tribes; עויל (vid., Job 16:11) is a boy, and especially (perh. on account of the similarity in sound between מעוּל and עוּל) a rude, frolicsome, mischievous boy. Even such make him feel their contempt; and if with difficulty, and under the influence of pain which distorts his countenance, he attempts to raise himself (אקוּמה, lxx ὅταν ἀναστῶ, hypothetical cohortative, as Job 11:17; Job 16:6), they make him the butt of their jesting talk (דּבּר בּ, as Ps 50:20).
Job 19:19
מתי סודי is the name he gives those to whom he confides his most secret affairs; סוד (vid., on Ps 25:14) signifies either with a verbal notion, secret speaking (Arab. sâwada, III. form from sâda, to press one's self close upon, esp. as sârra, to speak in secret with any one), or what is made firm, i.e., what is impenetrable, therefore a secret (from sâda, to be or make close, firm, compact; cognate root, יסד, wasada, cognate in signification, sirr, a secret, from sarra, שׁרר, which likewise signifies to make firm). Those to whom he has made known his most secret plans (comp. Ps 55:13-15) now abhor him; and those whom he has thus (זה, as Job 15:17) become attached to, and to whom he has shown his affection, - he says this with an allusion to the three, - have turned against him. They gave tokens of their love and honour to him, when he was in the height of his happiness and prosperity, but they have not even shown any sympathy with him in his present form of distress.
(Note: The disease which maims or devours the limbs, dâ'u el-gudhâm [vid. supra, p. 281], which generically includes Arabian leprosy, cancer, and syphilis, and is called the "first-born of death" in Job 18:13, is still in Arabia the most dreaded disease, in the face of which all human sympathy ceases. In the steppe, even the greatest personage who is seized with this disease is removed at least a mile or two from the encampment, where a charbûsh, i.e., a small black hair-tent, is put up for him, and an old woman, who has no relations living, is given him as an attendant until he dies. No one visits him, not even his nearest relations. He is cast off as muqâtal ollah. - Wetzst. The prejudice combated by the book of Job, that the leper is, as such, one who is smitten by the wrath of God, has therefore as firm hold of the Arabian mind in the present day as it had centuries ago.)
His bones cleave (דבקה, Aq. ἐκολλήθη, lxx erroneously ἐσάπησαν, i.e., רקבה) to his skin, i.e., the bones may be felt and seen through the skin, and the little flesh that remains is wasted away almost to a skeleton (vid., Job 7:15). This is not contradictory to the primary characteristic symptom of the lepra nodosa; for the wasting away of the rest of the body may attain an extraordinarily high degree in connection with the hypertrophy of single parts. He can indeed say of himself, that he is only escaped (se soit chapp) with the skin of his teeth. By the "skin of his teeth" the gums are generally understood. But (1) the gum is not skin, and can therefore not be called "skin of the teeth" in any language; (2) Job complains in Job 19:17 of his offensive breath, which in itself does not admit of the idea of healthy gums, and especially if it be the result of a scorbutic ulceration of the mouth, presupposes an ulcerous destruction of the gums. The current translation, "with my gums," is therefore to be rejected on account both of the language and the matter. For this reason Stickel (whom Hahn follows) takes עור as inf. from ערר, and translates: "I am escaped from it with my teeth naked" lit. with the being naked of my teeth, i.e., with teeth that are no longer covered, standing forward uncovered. This explanation is pathologically satisfactory; but it has against it (1) the translation of עור, which is wide of the most natural interpretation of the word; (2) that in close connection with ואתמלטה one expects the mention of a part of the body that has remained whole. Is there not, then, really a skin of the teeth in the proper sense? The gum is not skin, but the teeth are surrounded with a skin in the jaw, the so-called periosteum. If we suppose, what is natural enough, that his offensive breath, Job 19:17, arises from ulcers in the mouth (in connection with scorbutus, as is known, the breath has a terribly offensive smell), we obtain the following picture of Job's disease: his flesh is in part hypertrophically swollen, in part fearfully wasted away; the gums especially are destroyed and wasted away from the teeth, only the periosteum round about the teeth is still left to him, and single remnants of the covering of his loose and projecting teeth.
Thus we interpret עזר שׁנּי in the first signification of the words, and have also no need for supposing that Job 19:20 is a proverbial phrase for "I have with great care and difficulty escaped the extreme." The declaration perfectly corresponds to the description of the disease; and it is altogether needless with Hupfeld, after Job 13:14, to read עור בשׁני, vitam solam et nudam vix reportavi, which is moreover inappropriate, since Job regards himself as one who is dying. Symm. alters the position of the בּ similarly, since he translates after the Syriac Hexapla: καὶ ἐξέτιλλον (ותלשׁת) τὸ δέρμα τοῖς ὀδοῦσιν μου, from מלט = מרט, Arab. mllṭ, nudare pilis, which J. D. Michaelis also compares; the sense, however, which is thereby gained, is beneath all criticism. On the aoristic ואתמלּטה, vid., on Job 1:15. Stickel has on this passage an excursus on this ah, to which he also attributes, in this addition to the historic tense, the idea of striving after a goal: "I slip away, I escape;" it certainly gives vividness to the notion of the action, if it may not always have the force of direction towards anything. Therefore: with a destroyed flesh, and indeed so completely destroyed that there is even nothing left to him of sound skin except the skin of his teeth, wasted away to a skeleton, and become both to sight and smell a loathsome object; - such is the sufferer the friends have before them, - one who is tortured, besides, by a dark conflict which they only make more severe, - one who now implores them for pity, and because he has no pity to expect from man, presses forward to a hope which reaches beyond the grave.
John Gill
19:16 I called my servant,.... His manservant, whom he had hired into his house, and who waited upon his person, and had been his trusty and faithful servant, and was dear unto him, and he had shown him much respect and kindness in the time of his prosperity; him he called to him, to do this and that and the other thing for him as usual; and of whose assistance and service he might stand in more need, being so greatly afflicted in body as well as in other things; and who ought to have been obedient to his call in all things, and have served him with all readiness and cheerfulness, with all heartiness, sincerity, integrity, and faithfulness; and given him the same honour and reverence as before; but instead of all this, it is observed,
and he gave me no answer; whether he would or would not do what he ordered him to do; he took no notice of him, he turned a deaf ear to him, and his back upon him; he came not near him, but kept his place where he was, or walked off without showing any regard to what he said to him; he neither answered him by words, nor by deeds; neither signified his readiness to do what he was ordered, nor did it. In some cases it is criminal in servants to answer again, when they thwart and contradict their masters, or reply in a saucy, surly, and impudent manner; but when they are spoke to about their master's business, it becomes them to answer in a decent, humble, and respectable way, declaring their readiness to do their master's will and pleasure:
I entreated him with my mouth; which is an aggravation of his insolence and disobedience; such was the low condition Job was reduced unto, and such the humility of his mind under his present circumstances, that he laid aside the authority of a master, and only entreated his servant, and begged it as if it was a favour, to do this or the other for him; nor did he signify this by a look and cast of his eye, or by a nod of his head, or by the direction of his hand; but with his mouth he spake unto him, and let him know what he would have done; and this not in an authoritative, haughty, and imperious manner; but with good words, and in submissive language, as it was something he was beholden to his servant for, rather than obedience to be performed.
Robert Jamieson, A. R. Fausset and David Brown
19:16 servant--born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call.
mouth--that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty.
19:1719:17: եւ աղերսէի զկին իմ։ Կոչէի ողոքանօք զորդիս հարճից իմոց[9264]. [9264] Ոմանք. Եւ աղերսէր զկին իմ։
17 ես իմ բերանով կնոջս աղաչում, աղերսում էի: Պաղատանքներով կանչում էի ես որդներին իմ բոլոր հարճերի,
17 Իմ շունչս ատելի* եղաւ կնոջս Ու իմ աղաչանքներս՝ իմ մօրս որովայնին որդիներուն։
Եւ աղերսէի զկին իմ:

19:17: եւ աղերսէի զկին իմ։ Կոչէի ողոքանօք զորդիս հարճից իմոց[9264].
[9264] Ոմանք. Եւ աղերսէր զկին իմ։
17 ես իմ բերանով կնոջս աղաչում, աղերսում էի: Պաղատանքներով կանչում էի ես որդներին իմ բոլոր հարճերի,
17 Իմ շունչս ատելի* եղաւ կնոջս Ու իմ աղաչանքներս՝ իմ մօրս որովայնին որդիներուն։
zohrab-1805▾ eastern-1994▾ western am▾
19:1719:17 Дыхание мое опротивело жене моей, и я должен умолять ее ради детей чрева моего.
19:17 καὶ και and; even ἱκέτευον ικετευω the γυναῖκά γυνη woman; wife μου μου of me; mine προσεκαλούμην προσκαλεω summon δὲ δε though; while κολακεύων κολακευω son παλλακίδων παλλακις of me; mine
19:17 ר֭וּחִֽי ˈrûḥˈî רוּחַ wind זָ֣רָה zˈārā זור be loathsome לְ lᵊ לְ to אִשְׁתִּ֑י ʔištˈî אִשָּׁה woman וְ֝ ˈw וְ and חַנֹּתִ֗י ḥannōṯˈî חנן be loathsome לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son בִטְנִֽי׃ viṭnˈî בֶּטֶן belly
19:17. halitum meum exhorruit uxor mea et orabam filios uteri meiMy wife hath abhorred my breath, and I entreated the children of my womb.
17. My breath is strange to my wife, and my supplication to the children of my womb.
19:17. My wife has shuddered at my breath, and I have begged the sons of my loins.
19:17. My breath is strange to my wife, though I intreated for the children’s [sake] of mine own body.
My breath is strange to my wife, though I intreated for the children' s [sake] of mine own body:

19:17 Дыхание мое опротивело жене моей, и я должен умолять ее ради детей чрева моего.
19:17
καὶ και and; even
ἱκέτευον ικετευω the
γυναῖκά γυνη woman; wife
μου μου of me; mine
προσεκαλούμην προσκαλεω summon
δὲ δε though; while
κολακεύων κολακευω son
παλλακίδων παλλακις of me; mine
19:17
ר֭וּחִֽי ˈrûḥˈî רוּחַ wind
זָ֣רָה zˈārā זור be loathsome
לְ lᵊ לְ to
אִשְׁתִּ֑י ʔištˈî אִשָּׁה woman
וְ֝ ˈw וְ and
חַנֹּתִ֗י ḥannōṯˈî חנן be loathsome
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
בִטְנִֽי׃ viṭnˈî בֶּטֶן belly
19:17. halitum meum exhorruit uxor mea et orabam filios uteri mei
My wife hath abhorred my breath, and I entreated the children of my womb.
19:17. My wife has shuddered at my breath, and I have begged the sons of my loins.
19:17. My breath is strange to my wife, though I intreated for the children’s [sake] of mine own body.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
17. Иов сделался невыносим даже для самого близкого существа, своей жены; ей противно зловонное дыхание прокаженного, и он должен просить ее помощи во имя "детей чрева своего". Кто разумеется под "детьми чрева моего", остается несказанным. Детей в собственном смысле Иов не мог будто бы разуметь, так как они умерли. Детей от наложниц, как понимают LXX: "uiouV pallakidwn", - "сыны подложниц", также, потому что в книге о них нет упоминания, и, кроме того, Иов представлял образец целомудрия (XXXI:1). По мнению Делима, Кнабенбауера и др., "дети чрева моего" - дети того чрева, которое было своим для Иова, т. е. дети чрева его матери, его братья. Но если, под "детьми чрева моего" разуметь детей в буквальном смысле, то смысл и сила данного места нисколько не уменьшается, Иов умоляет жену оказать ему помощь во имя прежней любви, которая соединяла их, как супругов, и проявлением которой были умершие дети.
Adam Clarke: Commentary on the Bible - 1831
19:17: Though I entreated for the children's sake of mine own body - This may imply no more than adjuring her by the tenderest ties, by their affectionate intercourse, and consequently by the children which had been the seals of their mutual affection, though these children were no more. But the mention of his children in this place may intimate that he had still some remaining; that there might have been young ones, who, not being of a proper age to attend the festival of their elder brothers and sisters, escaped that sad catastrophe. The Septuagint have, Προσεκαλουμην δε κολακευων υἰους παλλακιδων μου, "I affectionately entreated the children of my concubines." But there is no ground in the Hebrew text for such a strange exceptionable rendering. Coverdale has, I am fayne to speake fayre to the children of myne own body.
Albert Barnes: Notes on the Bible - 1834
19:17: My breath is strange to my wife - Schultens renders this, "my breath is loathsome to my wife," and so also Noyes. Wemyss translates it, "my own wife turns aside from my breath." Dr Good, "my breath is scattered away by my wife." The literal meaning is, "my breath is "strange" (זרה zâ râ h) to my wife;" and the idea is, that there had been such a change in him from his disease, that his breath was not that which she had been accustomed to breathe without offence, and that she now turned away from it as if it were the breath of a stranger. Jerome renders it, "Halitum meum exhorruit uxor mea - my wife abhors my breath." It may be worthy of remark here, that but "one" wife of Job is mentioned - a remarkable fact, as he probably lived in an age when polygamy was common.
I entreated her - I appealed to her by all that was tender in the domestic relation, but in vain. From this it would seem that even his wife had regarded him as an object of divine displeasure and had also left him to suffer alone.
For the children's sake of mine own body - Margin, "my belly." There is consideralbe variety in the interpretation of this passage. The word rendered "my own body" (בטני beṭ enı̂ y) means literally, "my belly or womb;" and Noyes, Gesenius, and some others, suppose it means the children of his own mother! But assuredly this was scarcely an appeal that Job would be likely to make to his wife in such circumstances. There can be no impropriety in supposing that Job referred to himself, and that the word is used somewhat in the same sense as the word "loins" is in Gen 35:11; Gen 46:26; Exo 1:5; Kg1 8:19. Thus, understood, it would refer to his own children, and the appeal to his wife was founded on the relation which they had sustainded to them. Though they were now dead, he referred to their former united attachment to them, to the common affliction which they had experienced in their loss; and in view of all their former love to them, and all the sorrow which they had experienced in their death, he made an appeal to his wife to show him kindness, but in vain. Jerome renders this, "Orabam filios uteri mei." The Septuagint, not understanding it, and trying to "make" sense of it, introduced a statement which is undoubtedly false, though Rosenmuller accords with it. "I called affectionately (κολακεύων kolakeuō n) the sons of my concubines" - υἵους παλλακίδων μου huious pallakidō n mou. But the whole meaning is evidently that he made a solemn and tender appeal to his wife, in view of all the joys and sorrows which they had experience as the united head of a family of now no more. What would reach the heart of an estranged wife, if such an appeal would not?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: breath: Job 2:9, Job 2:10, Job 17:1
body: Heb. belly
Job 19:18
Geneva 1599
19:17 My breath is strange to my wife, though I intreated for the children's [sake] of mine (i) own body.
(i) Which were hers and mine.
John Gill
19:17 My breath is strange to my wife,.... Being corrupt and unsavoury, through some internal disorder; see Job 17:1; so that she could not bear to come nigh him, to do any kind deed for him; but if this was his case, and his natural breath was so foul, his friends would not have been able to have been so long in the same room with him, and carry on so long a conversation with him; rather therefore it may signify the words of his mouth, his speech along with his breath, which were very disagreeable to his wife; when upon her soliciting him to curse God and die, he told her she talked like one of the foolish women; and when he taught her to expect evil as well as good at the hand of God, and to bear afflictions patiently, or else the sense may be, "my spirit" (f), his vital spirit, his life, was wearisome and loathsome to his wife; she was tired out with him, with hearing his continual groans and complaints, and wished to be rid of him, and that God would take away his life: or else, as some render it, "my spirit is strange to me, because of my wife" (g); and then the meaning is, that Job was weary of his own life, he loathed it, and could have been glad to have it taken from him, because of the scoffs and jeers of his wife at him, her brawls and quarrels with him, and solicitations of him to curse God and renounce religion:
though I entreated her for the children's sake of mine own body; this clause creates a difficulty with interpreters, since it is generally thought all Job's children were dead. Some think that only his elder children were destroyed at once, and that he had younger ones at home with him, which he here refers to; but this does not appear: others suppose these were children of his concubines; but this wants proof that he had any concubine; and besides an entreaty for the sake of such children could have no influence upon his proper wife: others take them for grandchildren, and who, indeed, are sometimes called children; but then they could not with strict propriety be called the children of his body; and for the same reason it cannot be meant of such that were brought up in his house, as if they were his children; nor such as were his disciples, or attended on him for instruction: but this may respect not any children then living, but those he had had; and the sense is, that Job entreated his wife, not for the use of the marriage bed, as some suggest (h); for it can hardly be thought, that, in such circumstances in which he was, there should be any desire of this kind; but to do some kind deed for him, as the dressing of his ulcers, &c. or such things which none but a wife could do well for him; and this he entreated for the sake of the children he had had by her, those pledges of their conjugal affection; or rather, since the word has the signification of deploring, lamenting, and bemoaning, the clause may be thus rendered, "and I lamented the children of my body" (i); he had none of those indeed to afflict him; and his affliction was, that they were taken away from him at once in such a violent manner; and therefore he puts in this among his family trials; or this may be an aggravation of his wife's want of tenderness and respect unto him; that his breath should be unsavoury, his talk disagreeable, and his sighs and moans be wearisome to her, when the burden of his song, the subject of his sorrowful complaints, was the loss of his children; in which it might have been thought she would have joined with him, being equally concerned therein.
(f) "spiritus meus", Junius & Tremellius, Vatablus, Schmidt, Schultens; "anima mea", Cocceius. (g) "propter uxorem meam", Schmidt. (h) R. Levi Ben Gersom; so some in Vatablus. (i) "deploro", Cocceius; "et miserans lugeo", Schmidt; "et miseret me", Michaelis; "comploro", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
19:17 strange--His breath by elephantiasis had become so strongly altered and offensive, that his wife turned away as estranged from him (Job 19:13; Job 17:1).
children's . . . of mine own body--literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers--a heightening of force, as compared with last clause of Job 19:16 [UMBREIT]. Not only must I entreat suppliantly my servant, but my own brothers (Ps 69:8). Here too, he unconsciously foreshadows Jesus Christ (Jn 7:5).
19:1819:18: եւ նոքա յաւիտեան ուրացան զիս. յորժամ յառնեմ, բամբասե՛ն զիս։
18 յաւէտ ուրացել են նրանք էլ ինձ. հէնց վեր եմ կենում՝ բամբասում են ինձ:
18 Փոքր տղաքն ալ զիս կ’անարգեն Ու երբ կ’ելլեմ, ինծի դէմ կը խօսին։
Կոչէի ողոքանօք զորդիս հարճից իմոց, եւ նոքա յաւիտեան ուրացան զիս``. յորժամ յառնեմ, բամբասեն զիս:

19:18: եւ նոքա յաւիտեան ուրացան զիս. յորժամ յառնեմ, բամբասե՛ն զիս։
18 յաւէտ ուրացել են նրանք էլ ինձ. հէնց վեր եմ կենում՝ բամբասում են ինձ:
18 Փոքր տղաքն ալ զիս կ’անարգեն Ու երբ կ’ելլեմ, ինծի դէմ կը խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
19:1819:18 Даже малые дети презирают меня: поднимаюсь, и они издеваются надо мною.
19:18 οἱ ο the δὲ δε though; while εἰς εις into; for τὸν ο the αἰῶνά αιων age; -ever με με me ἀπεποιήσαντο αποποιεω when; once ἀναστῶ ανιστημι stand up; resurrect κατ᾿ κατα down; by ἐμοῦ εμου my λαλοῦσιν λαλεω talk; speak
19:18 גַּם־ gam- גַּם even עֲ֭וִילִים ˈʕᵃwîlîm עֲוִיל boy מָ֣אֲסוּ mˈāʔᵃsû מאס retract בִ֑י vˈî בְּ in אָ֝ק֗וּמָה ˈʔāqˈûmā קום arise וַ wa וְ and יְדַבְּרוּ־ yᵊḏabbᵊrû- דבר push back בִֽי׃ vˈî בְּ in
19:18. stulti quoque despiciebant me et cum ab eis recessissem detrahebant mihiEven fools despised me, and when I was gone from them, they spoke against me.
18. Even young children despise me; if I arise, they speak against me.
19:18. Even the foolish have looked down on me, and, when I withdrew from them, they spoke ill of me.
19:18. Yea, young children despised me; I arose, and they spake against me.
Yea, young children despised me; I arose, and they spake against me:

19:18 Даже малые дети презирают меня: поднимаюсь, и они издеваются надо мною.
19:18
οἱ ο the
δὲ δε though; while
εἰς εις into; for
τὸν ο the
αἰῶνά αιων age; -ever
με με me
ἀπεποιήσαντο αποποιεω when; once
ἀναστῶ ανιστημι stand up; resurrect
κατ᾿ κατα down; by
ἐμοῦ εμου my
λαλοῦσιν λαλεω talk; speak
19:18
גַּם־ gam- גַּם even
עֲ֭וִילִים ˈʕᵃwîlîm עֲוִיל boy
מָ֣אֲסוּ mˈāʔᵃsû מאס retract
בִ֑י vˈî בְּ in
אָ֝ק֗וּמָה ˈʔāqˈûmā קום arise
וַ wa וְ and
יְדַבְּרוּ־ yᵊḏabbᵊrû- דבר push back
בִֽי׃ vˈî בְּ in
19:18. stulti quoque despiciebant me et cum ab eis recessissem detrahebant mihi
Even fools despised me, and when I was gone from them, they spoke against me.
19:18. Even the foolish have looked down on me, and, when I withdrew from them, they spoke ill of me.
19:18. Yea, young children despised me; I arose, and they spake against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Пример взрослых действуют и на малолетних. Неспособные различать добро от зла, но более жестокие, чем старшие, они издеваются над страдальцем (ср. 4: Цар VI:23), когда он поднимается, т. е. делает, как изнуренный болезнью, какие-нибудь неестественные движения.
Albert Barnes: Notes on the Bible - 1834
19:18: Yea, young children - Margin, or "the wicked." This difference between the text and the margin arises from the ambiguity of the original word - עוילים ‛ ă vı̂ ylı̂ ym. The word עויל ‛ ă vı̂ yl (whence our word "evil") means sometimes the wicked, or the ungodly, as in . It may also mean a child, or suckling, (from עוּל ‛ û l - to give milk, to suckle, Sa1 7:7-10; Gen 22:13 : Ps. 77:71; Isa 40:11; compare Isa 49:15; Isa 65:20,) and is doubtless used in this sense here. Jerome, however, renders it "stulti - fools." The Septuagint, strangely enough, "They renounced me foRev_er." Dr. Good renders it, "Even the dependents." So Schultens, Etiam clientes egentissimi - "even the most needy clients." But the reference is probably to children who are represented as withholding from him the respect which was due to age.
I arose, and they spake against me - "When I rise up, instead of regarding and treating me with respect, they make me an object of contempt and sport." Compare the account of the respect which had formerly been shown him in .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: Yea: Job 30:1, Job 30:12; Kg2 2:23; Isa 3:5
young children: or, the wicked
Job 19:19
John Gill
19:18 Yea, young children despised me,.... Having related what he met with within doors from those in his own house, the strangers and proselytes in it, his maidens and menservants, and even from his own wife, he proceeds to give an account of what befell him without; young children, who had learned of their parents, having observed them to treat him with contempt, mocked and scoffed at him, and said, there sits old Job, that nasty creature, with his boils and ulcers; or using some such contemptuous expression, as "wicked man"; so some translate the word (k); he was scorned and condemned by profane persons, who might tease him with his religion, and ask, where was his God? and bid him observe the effect and issue of his piety and strict course of living, and see what it was all come to, or what were the fruits of it: the Vulgate Latin version renders it "fools", that is, not idiots, but such as are so in a moral sense, and so signifies as before; and as these make mock at sin, and a jest of religion, it is no wonder that they despised good men: the word is rendered by a learned man (l), the "most needy clients", who were dependent on him, and were supported by him; but this coincides with Job 19:15;
I arose, and they spoke against me: he got up from his seat, either to go about his business, and do what he had to do; and they spoke against him as he went along, and followed him with their reproaches, as children will go after persons in a body they make sport of; or he rose up in a condescending manner to them, when they ought to have rose up to him, and reverenced and honoured him; and this he did to win upon them, and gain their good will and respect; or to admonish them, chastise and correct them, for their insolence and disrespect to him; but it signified nothing, they went on calling him names, and speaking evil against him, and loading him with scoffs and reproaches.
(k) "iniqui", Pagninus, Montanus; "homines nequam", Tigurine version; so Ben Gersom. (l) "Clientes egentissimi", Schultens.
John Wesley
19:18 Arose - From my seat, to shew my respect to them, though they were my inferiors.
Robert Jamieson, A. R. Fausset and David Brown
19:18 young children--So the Hebrew means (Job 21:11). Reverence for age is a chief duty in the East. The word means "wicked" (Job 16:11). So UMBREIT has it here, not so well.
I arose--Rather, supply "if," as Job was no more in a state to stand up. "If I stood up (arose), they would speak against (abuse) me" [UMBREIT].
19:1919:19: Գարշեցա՛ն յինէն ծանօթք իմ. եւ զորս ես սիրէի յարեա՛ն ՚ի վերայ իմ[9265]։ [9265] Ոմանք. Եւ զոր ես սի՛՛։
19 Զզուել են ինձնից իմ ծանօթները. ում սիրում էի՝ իմ դէմ են ելել:
19 Բոլոր մտերիմ բարեկամներս ինձմէ զզուեցան Ու իմ սիրականներս ինծի դէմ դարձան։
Գարշեցան յինէն ծանօթք իմ, եւ զորս ես սիրէի` յարեան ի վերայ իմ:

19:19: Գարշեցա՛ն յինէն ծանօթք իմ. եւ զորս ես սիրէի յարեա՛ն ՚ի վերայ իմ[9265]։
[9265] Ոմանք. Եւ զոր ես սի՛՛։
19 Զզուել են ինձնից իմ ծանօթները. ում սիրում էի՝ իմ դէմ են ելել:
19 Բոլոր մտերիմ բարեկամներս ինձմէ զզուեցան Ու իմ սիրականներս ինծի դէմ դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919:19 Гнушаются мною все наперсники мои, и те, которых я любил, обратились против меня.
19:19 ἐβδελύξαντο βδελυσσω abominate; loathsome δέ δε though; while με με me οἱ ο the εἰδότες οιδα aware με με me οὓς ος who; what δὴ δη in fact ἠγαπήκειν αγαπαω love ἐπανέστησάν επανιστημι challenge μοι μοι me
19:19 תִּֽ֭עֲבוּנִי ˈtˈiʕᵃvûnî תעב be abhorrent כָּל־ kol- כֹּל whole מְתֵ֣י mᵊṯˈê מַת man סֹודִ֑י sôḏˈî סֹוד confidential talk וְ wᵊ וְ and זֶֽה־ zˈeh- זֶה this אָ֝הַ֗בְתִּי ˈʔāhˈavtî אהב love נֶהְפְּכוּ־ nehpᵊḵû- הפך turn בִֽי׃ vˈî בְּ in
19:19. abominati sunt me quondam consiliarii mei et quem maxime diligebam aversatus est meThey that were sometime my counsellors, have abhorred me: and he whom I loved most is turned against me.
19. All my inward friends abhor me: and they whom I loved are turned against me.
19:19. Those who were sometime my counselors, treat me like an abomination; and he whom I valued the most has turned against me.
19:19. All my inward friends abhorred me: and they whom I loved are turned against me.
All my inward friends abhorred me: and they whom I loved are turned against me:

19:19 Гнушаются мною все наперсники мои, и те, которых я любил, обратились против меня.
19:19
ἐβδελύξαντο βδελυσσω abominate; loathsome
δέ δε though; while
με με me
οἱ ο the
εἰδότες οιδα aware
με με me
οὓς ος who; what
δὴ δη in fact
ἠγαπήκειν αγαπαω love
ἐπανέστησάν επανιστημι challenge
μοι μοι me
19:19
תִּֽ֭עֲבוּנִי ˈtˈiʕᵃvûnî תעב be abhorrent
כָּל־ kol- כֹּל whole
מְתֵ֣י mᵊṯˈê מַת man
סֹודִ֑י sôḏˈî סֹוד confidential talk
וְ wᵊ וְ and
זֶֽה־ zˈeh- זֶה this
אָ֝הַ֗בְתִּי ˈʔāhˈavtî אהב love
נֶהְפְּכוּ־ nehpᵊḵû- הפך turn
בִֽי׃ vˈî בְּ in
19:19. abominati sunt me quondam consiliarii mei et quem maxime diligebam aversatus est me
They that were sometime my counsellors, have abhorred me: and he whom I loved most is turned against me.
19:19. Those who were sometime my counselors, treat me like an abomination; and he whom I valued the most has turned against me.
19:19. All my inward friends abhorred me: and they whom I loved are turned against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Иов вызывает чувство отвращения у наперсников своих, - лиц, которым он поверял прежде все свои тайны (Пс LIV:15), и чувство вражды у тех, которые пользовались его любовью.
Adam Clarke: Commentary on the Bible - 1831
19:19: My inward friends - Those who were my greatest intimates.
Albert Barnes: Notes on the Bible - 1834
19:19: All my inward friends - Margin, "the men of my secret." The meaning is those, who were admitted to the intimacy of friendship or who were permitted to be acquainted with his secret thoughts, purposes, and plans. The word uses here (סוד sô d) denotes properly "a couch, cushions, pillow," on which one reclines; then a "divan," a circle of persons sitting together for consultation or conversation; and hence, it refers to those who are sitting together in intimate counsel, (see , note; , note) and then familiar conversation, intimacy. Here the phrase "men of my intimacy" (סודי sô dı̂ y) denotes those who were admitted to intimate friendship. All such persons had now forsaken him, and turned against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: my inward friends: Heb. the men of my secret, Psa 41:9, Psa 55:12-14, Psa 55:20
they whom: Job 6:14, Job 6:15; Psa 109:4, Psa 109:5; Luk 22:48
Job 19:20
John Gill
19:19 All my inward friends abhorred me,.... Or "the men of my secret" (m); who were so very familiar with him, that he imparted the secrets of his heart, and the most private affairs of life, unto them, placing so much confidence in them, and treating them as his bosom friends; for this is always reckoned a great instance of friendship, Job 15:15; and yet their minds were set against him; their affections were alienated from him; they abhorred the sight of him, and declined all conversation with him, even all of them; not one showed respect unto him:
and they whom I loved; or "this whom I loved" (n); this and that and the other particular friend, that he loved more than others: though all men are to be loved as the creatures of God, and as fellow creatures, and especially good men, even all the saints; yet there are some that engross a greater share of love than others, among natural and spiritual relations; as Joseph was more loved by his father than the rest of his children; and, even by our Lord, John was loved more than the other disciples: and so Job, he had some particular friends that he loved above others; and yet these not only turned away from him in the time of his adversity, and turned their backs on him, and would have nothing to say to him for his comfort, nor afford him any relief of any kind in his distress, but
are turned against men; were turned against him, and became his enemies; and, as David says of some that he had a love for, for my love, "they are my adversaries", Ps 109:4.
(m) "viri secreti mei", Montanus; "homines secreti mei", Cocceius, Schmidt; "viri arcani mei", Beza, Mercerus; "homines arcani mei consilii", Michaelis. (n) "et quem", V. L. "et hie seu is quem", Mercerus, Drusius.
John Wesley
19:19 Inward - My intimates and confidants, to whom I imparted all my thoughts and counsels.
Robert Jamieson, A. R. Fausset and David Brown
19:19 inward--confidential; literally, "men of my secret"--to whom I entrusted my most intimate confidence.
19:2019:20: Փտեցա՛ն մարմինք իմ ընդ մորթով իմով, եւ զոսկերս իմ ունի՛մ յատամունս։
20 Իմ այս մորթի տակ մսերս են փտել. ատամներիս մէջ իմ ոսկորներն եմ պահում սեղմելով:
20 Ոսկորներս մորթիս ու մարմնիս փական, Միայն ակռաներուս կաշիովը ազատեցայ։
[189]Փտեցան մարմինք իմ ընդ մորթով իմով, եւ զոսկերս իմ ունիմ յատամունս:

19:20: Փտեցա՛ն մարմինք իմ ընդ մորթով իմով, եւ զոսկերս իմ ունի՛մ յատամունս։
20 Իմ այս մորթի տակ մսերս են փտել. ատամներիս մէջ իմ ոսկորներն եմ պահում սեղմելով:
20 Ոսկորներս մորթիս ու մարմնիս փական, Միայն ակռաներուս կաշիովը ազատեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2019:20 Кости мои прилипли к коже моей и плоти моей, и я остался только с кожею около зубов моих.
19:20 ἐν εν in δέρματί δερμα skin μου μου of me; mine ἐσάπησαν σηπω rot αἱ ο the σάρκες σαρξ flesh μου μου of me; mine τὰ ο the δὲ δε though; while ὀστᾶ οστεον bone μου μου of me; mine ἐν εν in ὀδοῦσιν οδους tooth ἔχεται εχω have; hold
19:20 בְּ bᵊ בְּ in עֹורִ֣י ʕôrˈî עֹור skin וּ֭ ˈû וְ and בִ vi בְּ in בְשָׂרִי vᵊśārˌî בָּשָׂר flesh דָּבְקָ֣ה dāvᵊqˈā דבק cling, cleave to עַצְמִ֑י ʕaṣmˈî עֶצֶם bone וָ֝ ˈwā וְ and אֶתְמַלְּטָ֗ה ʔeṯmallᵊṭˈā מלט be bald בְּ bᵊ בְּ in עֹ֣ור ʕˈôr עֹור skin שִׁנָּֽי׃ šinnˈāy שֵׁן tooth
19:20. pelli meae consumptis carnibus adhesit os meum et derelicta sunt tantummodo labia circa dentes meosThe flesh being consumed, my bone hath cleaved to my skin, and nothing but lips are left about my teeth.
20. My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.
19:20. Since my flesh has been consumed, my bone adheres to my skin, and only my lips have been left around my teeth.
19:20. My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.
My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth:

19:20 Кости мои прилипли к коже моей и плоти моей, и я остался только с кожею около зубов моих.
19:20
ἐν εν in
δέρματί δερμα skin
μου μου of me; mine
ἐσάπησαν σηπω rot
αἱ ο the
σάρκες σαρξ flesh
μου μου of me; mine
τὰ ο the
δὲ δε though; while
ὀστᾶ οστεον bone
μου μου of me; mine
ἐν εν in
ὀδοῦσιν οδους tooth
ἔχεται εχω have; hold
19:20
בְּ bᵊ בְּ in
עֹורִ֣י ʕôrˈî עֹור skin
וּ֭ ˈû וְ and
בִ vi בְּ in
בְשָׂרִי vᵊśārˌî בָּשָׂר flesh
דָּבְקָ֣ה dāvᵊqˈā דבק cling, cleave to
עַצְמִ֑י ʕaṣmˈî עֶצֶם bone
וָ֝ ˈwā וְ and
אֶתְמַלְּטָ֗ה ʔeṯmallᵊṭˈā מלט be bald
בְּ bᵊ בְּ in
עֹ֣ור ʕˈôr עֹור skin
שִׁנָּֽי׃ šinnˈāy שֵׁן tooth
19:20. pelli meae consumptis carnibus adhesit os meum et derelicta sunt tantummodo labia circa dentes meos
The flesh being consumed, my bone hath cleaved to my skin, and nothing but lips are left about my teeth.
19:20. Since my flesh has been consumed, my bone adheres to my skin, and only my lips have been left around my teeth.
19:20. My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Помимо всего остального, самый вид страдальца невольно вызывает сострадание. Болезнь все разрушила: у него остались одни кости, прилипшие к коже; плоть имеется только у зубов, в виде десен.
Adam Clarke: Commentary on the Bible - 1831
19:20: My bone cleaveth to my skin - My flesh is entirely wasted away, and nothing but skin and bone left.
I am escaped with the skin of my teeth - I have had the most narrow escape. If I still live, it is a thing to be wondered at, my sufferings and privations have been so great. To escape with the skin of the teeth seems to have been a proverbial expression, signifying great difficulty. I had as narrow an escape from death, as the thickness of the enamel on the teeth. I was within a hair's breadth of destruction; see on(note).
Albert Barnes: Notes on the Bible - 1834
19:20: My bone cleaveth to my skin and to my flesh - The meaning of this probably is, "my skin and flesh are dried up so that the bone seems adhere to the skin, and so tht the form of the bone becomes visible." It is designed to denote a state of great emaciation, and describes an effect which we often see.
And I am escaped with the skin of my teeth - A very difficult expression, and which has greatly perplexed commentators, and on whose meaning they are by no means agreed. Dr. Good renders it, "and in the skin of my teeth am I dissolved;" but what that means is as difficult of explanation as the original. Noyes, "and I have scarcely escaped with the skin of my teeth." Herde, (as translated by Marsh,) "and scarcely the skin in my teeth have I brought away as a spoil." He says that "the figure is taken from the prey which wild beasts carry in their teeth; his skin is his poor and wretched body, which alone he had escaped with. His friends are represented as carnivorous animals which gnaw upon his skin, upon the poor remnant of life;" but the Hebrew will not bear this construction. Poole observes, quaintly enough, that it means, "I am scarcely sound and whole and free from sores in any part of my skin, except that of my jaws, which holdeth and covereth the roots of my teeth. This being, as divers observe, the devil's policy, to leave his mouth untouched, that be might more freely express his mind, and vent his blasphemies against God, which he supposed sharp pain would force him to do." Schultens has mentioned four different interpretations given to the phrase, none of which seems to be perfectly satisfactory. They are the following:
(1) That it means that the skin "about" the teeth alone was preserved, or the gums and the lips, so that he had the power of speaking, though every other part was wasted away, and this exposition is given, accompanied with the suggestion that his faculty of speech was preserved entire by Satan, in order that he might be "able" to utter the language of complaint and blasphemy against God.
(2) That he was emaciated and exhausted completely, "except" the skin about his teeth, that is, his lips, and that by them he was kept alive; that if it were not for them he could not breathe, but must soon expire.
(3) That the teeth themselves had fallen out by the force of disease, and that nothing was left but the gums. This opinion Schultens himself adopts. The image, be says, is taken from pugilists, whose teeth are knocked out by each other; and the meaning he supposes to be, that Job had been treated by his disease in the same manner. So violent had it been that he had lost all his teeth and nothing was left but his gums.
(4) A fourth opinion is, that the reference is to the "enamel" of the teeth, and that the meaning is, that such was the force and extent of his afflictions that all his teeth became hollow and were decayed, leaving only the enamel. It is difficult to determine the true sense amidst a multitude of learned conjectures; but probably the most simple and easy interpretation is the best. It may mean that he was "almost" consumed. Disease had preyed upon his frame until he was wasted away. Nothing was left but his lips, or his gums; he was just able to speak, and that was all. So Jerome renders it, delicta sunt tantummodo labia circa dentes meos. Luther renders it, und kann meine Zahne mit der Haut nicht bedecken - "and I cannot cover my teeth with the skin;" that is, with the lips.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: bone: Job 30:30, Job 33:19-22; Psa 22:14-17, Psa 32:3, Psa 32:4, Psa 38:3, Psa 102:3, Psa 102:5; Lam 4:8
and to: or, as
and I am: Job 2:4-6, Job 7:5; Lam 3:4, Lam 5:10
Job 19:21
Geneva 1599
19:20 My bone (k) cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.
(k) Besides these great losses and most cruel unkindness, he was touched in his own person as follows.
John Gill
19:20 My bone cleaveth to my skin and to my flesh,.... Or, "as to my flesh" (o), as Mr. Broughton and others render the words; as his bones used to stick to his flesh, and were covered with it, now his flesh being consumed and wasted away with his disease, they stuck to his skin, and were seen through it; he was reduced to skin and bone, and was a mere skeleton, what with the force of his bodily disorder, and the grief of his mind through the treatment he met with from God and men, see Lam 4:8;
and I am escaped with the skin of my teeth; meaning not, as some understand it, his lips, which covered his teeth; for those cannot be properly called the skin of them; rather the fine polish of the teeth, which fortifies them against the hurt and damage they would receive by what is ate and drank; though it seems best to interpret it of the skin of the gums, in which the teeth are set; and the sense is, that Job had escaped with his life, but not with a whole skin, his skin was broken all over him, with the sores and ulcers upon him, see Job 7:5; only the skin of his teeth was preserved, and so Mr. Broughton renders it, "I am whole only in the skin of my teeth"; everywhere else his skin was broken; so the Targum,
"I am left in the skin of my teeth.''
Some have thought that Satan, when he smote Job from head to feet with ulcers, spared his mouth, lips, and teeth, the instruments of speech, that he might therewith curse God, which was the thing he aimed at, and proposed to bring him to, by getting a grant from God to afflict him in the manner he did.
(o) "cuti meae ut carni meae", Tremellius, in one edition of his version.
John Wesley
19:20 Skin - Immediately, the fat and flesh next to the skin being consumed. As - As closely as it doth to these remainders of flesh which are left in my inward parts.
Robert Jamieson, A. R. Fausset and David Brown
19:20 Extreme meagerness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same: "And to my flesh," namely, which has fallen away from the bone, instead of firmly covering it.
skin of my teeth--proverbial. I have escaped with bare life; I am whole only with the skin of my teeth; that is, my gums alone are whole, the rest of the skin of my body is broken with sores (Job 7:5; Ps 102:5). Satan left Job his speech, in hope that he might therewith curse God.
19:2119:21: Ողորմեցարո՛ւք ինձ, ողորմեցարո՛ւք ինձ ո՛ բարեկամք. զի ձե՛ռն Տեառն մխեցաւ յիս։
21 Ո՛վ բարեկամներ, ողորմեցէ՛ք ինձ, ողորմեցէ՛ք ինձ, զի Տիրոջ ձեռքն է բարձրացել վրաս:
21 Ո՛վ իմ բարեկամներս, դո՛ւք ողորմեցէք ինծի, Ողորմեցէ՛ք ինծի, քանզի Աստուծոյ ձեռքը ինծի դպաւ։
Ողորմեցարուք ինձ, ողորմեցարուք ինձ, ո՛ բարեկամք, զի ձեռն [190]Տեառն մխեցաւ յիս:

19:21: Ողորմեցարո՛ւք ինձ, ողորմեցարո՛ւք ինձ ո՛ բարեկամք. զի ձե՛ռն Տեառն մխեցաւ յիս։
21 Ո՛վ բարեկամներ, ողորմեցէ՛ք ինձ, ողորմեցէ՛ք ինձ, զի Տիրոջ ձեռքն է բարձրացել վրաս:
21 Ո՛վ իմ բարեկամներս, դո՛ւք ողորմեցէք ինծի, Ողորմեցէ՛ք ինծի, քանզի Աստուծոյ ձեռքը ինծի դպաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2119:21 Помилуйте меня, помилуйте меня вы, друзья мои, ибо рука Божия коснулась меня.
19:21 ἐλεήσατέ ελεεω show mercy; have mercy on με με me ἐλεήσατέ ελεεω show mercy; have mercy on με με me ὦ ω.1 oh! φίλοι φιλος friend χεὶρ χειρ hand γὰρ γαρ for κυρίου κυριος lord; master ἡ ο the ἁψαμένη απτομαι grasp; touch μού μου of me; mine ἐστιν ειμι be
19:21 חָנֻּ֬נִי ḥonnˈunî חנן favour חָנֻּ֣נִי ḥonnˈunî חנן favour אַתֶּ֣ם ʔattˈem אַתֶּם you רֵעָ֑י rēʕˈāy רֵעַ fellow כִּ֥י kˌî כִּי that יַד־ yaḏ- יָד hand אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god נָ֣גְעָה nˈāḡᵊʕā נגע touch בִּֽי׃ bˈî בְּ in
19:21. miseremini mei miseremini mei saltim vos amici mei quia manus Domini tetigit meHave pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me.
21. Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.
19:21. Have mercy on me, have compassion on me, at least you my friends, because the hand of the Lord has touched me.
19:21. Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.
Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me:

19:21 Помилуйте меня, помилуйте меня вы, друзья мои, ибо рука Божия коснулась меня.
19:21
ἐλεήσατέ ελεεω show mercy; have mercy on
με με me
ἐλεήσατέ ελεεω show mercy; have mercy on
με με me
ω.1 oh!
φίλοι φιλος friend
χεὶρ χειρ hand
γὰρ γαρ for
κυρίου κυριος lord; master
ο the
ἁψαμένη απτομαι grasp; touch
μού μου of me; mine
ἐστιν ειμι be
19:21
חָנֻּ֬נִי ḥonnˈunî חנן favour
חָנֻּ֣נִי ḥonnˈunî חנן favour
אַתֶּ֣ם ʔattˈem אַתֶּם you
רֵעָ֑י rēʕˈāy רֵעַ fellow
כִּ֥י kˌî כִּי that
יַד־ yaḏ- יָד hand
אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god
נָ֣גְעָה nˈāḡᵊʕā נגע touch
בִּֽי׃ bˈî בְּ in
19:21. miseremini mei miseremini mei saltim vos amici mei quia manus Domini tetigit me
Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me.
19:21. Have mercy on me, have compassion on me, at least you my friends, because the hand of the Lord has touched me.
19:21. Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22. Телесные силы Иова истощены, и для него достаточно проказы, которою поразил (евр. "нага", употребляемое для обозначения проказы. Лев XIII:23) его Бог. Поэтому друзья не должны увеличивать его страданий "вкушением его плоти", - новыми бедствиями (Пс XXVI:2; Мих III:3), т. е. обвинениями и клеветой (Дан III:8; VI:25).
Adam Clarke: Commentary on the Bible - 1831
19:21: Have pity upon me - The iteration here strongly indicates the depth of his distress, and that his spirit was worn down with the length and severity of his suffering.
Albert Barnes: Notes on the Bible - 1834
19:21: Have pity on me - A tender, pathetic cry for sympathy. "God has afflicted me, and stripped me of all my comforts, and I am left a poor, distressed, forsaken man. I make my appeal to you, my friends, and entreat you to have pity; to sympathize with me, and to sustain me by the words of consolation." One would have supposed that these words would have gone to the heart, and that we should hear no more of their bitter reproofs. But far otherwise was the fact.
The hand of God hath touched me - Hath smitten me; or is heavy upon me. The meaning is, that he had been subjected to great calamities by God, and that it was right to appeal now to his friends, and to expect their sympathy and compassion. On the usual meaning of the word here rendered, "hath touched" (נגעה nâ ga‛ â h from נגע nâ ga‛ ), see the notes at Isa 53:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: have pity: Job 6:14; Rom 12:15; Co1 12:26; Heb 13:3
the hand: Job 1:11, Job 2:5, Job 2:10, Job 6:4; Psa 38:2
Job 19:22
Carl Friedrich Keil and Franz Delitzsch
19:21
21 Have pity upon me, have pity upon me,
O ye my friends, For the hand of Eloah hath touched me.
22 Wherefore do ye persecute me as God,
And are never satisfied with my flesh?
23 Oh that my words were but written,
That they were recorded in a book,
24 With an iron pen, filled in with lead,
Graven in the rock for ever!
25 And I know: my Redeemer liveth,
And as the last One will He arise from the dust.
In Job 19:21 Job takes up a strain we have not heard previously. His natural strength becomes more and more feeble, and his voice weaker and weaker. It is a feeling of sadness that prevails in the preceding description of suffering, and now even stamps the address to the friends with a tone of importunate entreaty which shall, if possible, affect their heart. They are indeed his friends, as the emphatic רעי אתּם affirms; impelled towards him by sympathy they are come, and at least stand by him while all other men flee from him. They are therefore to grant him favour (חנן, prop. to incline to) in the place of right; it is enough that the hand of Eloah has touched him (in connection with this, one is reminded that leprosy is called נגע, and is pre-eminently accounted as plaga divina; wherefore the suffering Messiah also bears the significant name חוּרא דבי רבּי, "the leprous one from the school of Rabbi," in the Talmud, after Is 53:4, Is 53:8), they are not to make the divine decree heavier to him by their uncharitableness. Wherefore do ye persecute me - he asks them in Job 19:22 - like as God (כּמו־אל, according to Saad. and Ralbag = כמו־אלּה, which would be very tame); by which he means not merely that they add their persecution to God's, but that they take upon themselves God's work, that they usurp to themselves a judicial divine authority, they act towards him as if they were superhuman (vid., Is 31:3), and therefore inhumanly, since they, who are but his equals, look down upon him from an assumed and false elevation. The other half of the question: wherefore are ye not full of my flesh (de ma chair, with מן, as Job 31:31), but still continue to devour it? is founded upon a common Semitic figurative expression, with which may be compared our Germ. expression, "to gnaw with the tooth of slander" comp. Engl. "backbiting". In Chaldee, אכל קרצוהי די, to eat the pieces of (any one), is equivalent to, to slander him; in Syriac, ochelqarsso is the name of Satan, like διάβολος. The Arabic here, as almost everywhere in the book of Job, presents a still closer parallel; for Arab. 'kl lḥm signifies to eat any one's flesh, then (different from אכל בשׂר, Ps 27:2) equivalent to, to slander,
(Note: Vid., Schultens' ad Prov. Meidanii, p. 7 (where "to eat his own flesh," equivalent to "himself," without allowing others to do it, signifies to censure his kinsmen), and comp. the phrase Arab. aclu-l-a‛râdhi in the signification arrodere existimationem hominum in Makkari, i. 541, 13.)
since an evil report is conceived of as a wild beast, which delights in tearing a neighbour to pieces, as the friends do not refrain from doing, since, from the love of their assumption that his suffering must be the retributive punishment of heinous sins, they lay sins to his charge of which he is not conscious, and which he never committed. Against these uncharitable and groundless accusations he wishes (Job 19:23) that the testimony of his innocence, to which they will not listen, might be recorded in a book for posterity, or because a book may easily perish, graven in a rock (therefore not on leaden plates) with an iron style, and the addition of lead, with which to fill up the engraved letters, and render them still more imperishable. In connection with the remarkable fidelity with which the poet throws himself back into the pre-Israelitish patriarchal time of his hero, it is of no small importance that he ascribes to him an acquaintance not only with monumental writing, but also with book and documentary writing (comp. Job 31:35).
The fut., which also elsewhere (Job 6:8; Job 13:5; Job 14:13, once the praet., Job 23:3, noverim) follows מי־יתּן, quis dabat = utinam, has Waw consec. here (as Deut 5:26 the praet.); the arrangement of the words is extremely elegant, בּסּפר stands per hyperbaton emphatically prominent. כּתב and חקק (whence fut. Hoph. יחקוּ with Dag. implicitum in the ח, comp. Job 4:20, and the Dag. of the ק omitted, for יוּחקּוּ, according to Ges. 67, rem. 8) interchange also elsewhere, Is 30:8. ספר, according to its etymon, is a book formed of the skin of an animal, as Arab. sufre, the leathern table-mat spread on the ground instead of a table. It is as unnecessary to read לעד (comp. Job 16:8, lxx, εἰς μαρτύριον) instead of לעד here, as in Is 30:8. He wishes that his own declaration, in opposition to his accusers, may be inscribed as on a monument, that it may be immortalized,
(Note: לעד is differently interpreted by Jerome: evermore hewn in the rock; for so it seems his vel certe (instead of which celte is also read, which is an old northern name for a chisel) sculpantur in siliece must be explained.)
in order that posterity may behold it, and, it is to be hoped, judge him more justly than his contemporaries. He wishes this, and is certain that his wish is not vain. His testimony to his innocence will not descend to posterity without being justified to it by God, the living God.
Thus is ואני ידעתּי connected with what precedes. yd`ty is followed, as in Job 30:23, Ps. 9:21, by the oratio directa. The monosyllable tone-word חי (on account of which go'aliy has the accent drawn back to the penult.) is 3 praet.: I know: my redeemer liveth; in connection with this we recall the name of God, חי העולם, Dan 12:7, after which the Jewish oath per Anchialum in Martial is to be explained. גּאל might (with Umbr. and others), in comparison with Job 16:18, as Num 35:12, be equivalent to גּאל הדּם: he who will redeem, demand back, avenge the shedding of his blood and maintain his honour as of blood that has been innocently shed; in general, however, g'l signifies to procure compensation for the down-trodden and unjustly oppressed, Prov 23:11; Lam 3:58; Ps 119:154. This Rescuer of his honour lives and will rise up as the last One, as one who holds out over everything, and therefore as one who will speak the final decisive word. To אחרון have been given the significations Afterman in the sense of vindex (Hirz., Ewald), or Rearman in the sense of a second [lit. in a duel,] (Hahn), but contrary to the usage of the language: the word signifies postremus, novissimus, and is to be understood according to Is 44:6; Is 48:12, comp. Job 41:4. But what is the meaning of על־עפר? Is it: upon the dust of the earth, having descended from heaven? The words may, according to Job 41:25 [Hebr., Engl. Job 41:33], be understood thus (without the accompanying notion, formerly supposed by Umbreit, of pulvis or arena = palaestra, which is Classic, not Hebraic); but looking to the process of destruction going on in his body, which has been previously the subject of his words, and is so further on, it is far more probable that על־עפר is to be interpreted according to Job 17:16; Job 20:11; Job 21:26; Ps 30:10. Moreover, an Arab would think of nothing else but the dust of the grave if he read Arab. ‛alâ turâbin in this connection.
(Note: In Arabic ‛fr belongs only to the ancient language (whence ‛afarahu, he has cast him into the dust, placed him upon the sand, inf. ‛afr); Arab. gbâr (whence the Ghobar, a peculiar secret-writing, has its name) signifies the dry, flying dust; Arab. trâb, however, is dust in gen., and particularly the dust of the grave, as e.g., in the forcible proverb: nothing but the turâb fills the eyes of man. So common is this signification, that a tomb is therefore called turbe.)
Besides, it is unnecessary to connect קום על, as perhaps 2Chron 21:4, and the Arab. qâm ‛alâ (to stand by, help): על־עפר is first of all nothing more than a defining of locality. To affirm that if it refer to Job it ought to be עפרי, is unfounded. Upon the dust in which he is now soon to be laid, into which he is now soon to be changed, will He, the Rescuer of his honour, arise (קוּם, as in Deut 19:15; Ps 27:12; Ps 35:11, of the rising up of a witness, and as e.g., Ps 12:6, comp. Ps 94:16, Is 33:10, of the rising up and interposing of a rescuer and help) and set His divine seal to Job's own testimony thus made permanent in the monumental inscription. Oetinger's interpretation is substantially the same: "I know that He will at last come, place himself over the dust in which I have mouldered away, pronounce my cause just, and place upon me the crown of victory."
A somewhat different connection of the thought is obtained, if ואני is taken not progressively, but adversatively: "Yet I know," etc. The thought is then, that his testimony of his innocence need not at all be inscribed in the rock; on the contrary, God, the ever living One, will verify it. It is difficult to decide between them; still the progressive rendering seems to be preferable, because the human vindication after death, which is the object of the wish expressed in Job 19:23, is still not essentially different from the divine vindication hoped for in Job 19:25, which must not be regarded as an antithesis, but rather as a perfecting of the other designed for posterity. Job 19:25 is, however, certainly a higher hope, to which the wish in Job 19:23. forms the stepping-stone. God himself will avenge Job's blood, i.e., against his accusers, who say that it is the blood of one who is guilty; over the dust of the departed He will arise, and by His majestic testimony put to silence those who regard this dust of decay as the dust of a sinner, who has received the reward of his deeds.
But is it perhaps this his hope of God's vindication, expressed in Job 19:25, which (as Schlottmann and Hahn,
(Note: Hahn, after having in his pamphlet, de spe immortalitatis sub V.T. gradatim exculta, 1845, understood Job's confession distinctly of a future beholding in this world, goes further in his Commentary, and entirely deprives this confession of the character of hope, and takes all as an expression of what is present. We withhold our further assent.)
though in other respects giving very different interpretations, think) is, according to Job's wish, to be permanently inscribed on the monument, in order to testify to posterity with what a stedfast and undismayed conviction he had died? The high-toned introitus, Job 19:23, would be worthy of the important inscription it introduces. But (1) it is improbable that the inscription would begin with ואני, consequently with Waw, - a difficulty which is not removed by the translation, "Yea, I know," but only covered up; the appeal to Ps 2:6; Is 3:14, is inadmissible, since there the divine utterance, which begins with Waw, per aposiopesin continues a suppressed clause; כי אני would be more admissible, but that which is to be written down does not even begin with כי in either Hab 2:3 or Jer 30:3. (2.) According to the whole of Job's previous conduct and habitual state of mind, it is to be supposed that the contents of the inscription would be the expression of the stedfast consciousness of his innocence, not the hope of his vindication, which only here and there flashes through the darkness of the conflict and temptation, but is always again swallowed up by this darkness, so that the thought of a perpetual preservation, as on a monument, of this hope can by no means have its origin in Job; it forms everywhere only, so to speak, the golden weft of the tragic warp, which in itself even resists the tension of the two opposites: Job's consciousness of innocence, and the dogmatic postulate of the friends; and their intensity gradually increases with the intensity of this very tension. So also here, where the strongest expression is given both to the confession of his innocence as a confession which does not shun, but even desires, to be recorded in a permanent form for posterity, and also at the same time in connection with this to the confidence that to him, who is misunderstood by men, the vindication from the side of God, although it may be so long delayed that he even dies, can nevertheless not be wanting. Accordingly, by מלּי we understand not what immediately follows, but the words concerning his innocence which have already been often repeated by him, and which remain unalterably the same; and we are authorized in closing one strophe with Job 19:25, and in beginning a new one with Job 19:26, which indeed is commended by the prevalence of the decastich in this speech, although we do not allow to this observance of the strophe division any influence in determining the exposition. It is, however, of use in our exposition. The strophe which now follows develops the chief reason of believing hope which is expressed in Job 19:25; comp. the hexastich Job 12:11-13, also there in Job 12:14 is the expansion of Job 12:13, which expresses the chief thought as in the form of a thema.
Geneva 1599
19:21 Have pity upon me, have (m) pity upon me, O ye my friends; for the hand of God hath touched me.
(m) Seeing I have these just causes to complain, condemn me not as a hypocrite, especially you who should comfort me.
John Gill
19:21 Have pity upon me, have pity upon me,.... Instead of calumny and censure, his case called for compassion; and the phrase is doubled, to denote the vehemence of his affliction, the ardency of his soul, the anguish of his spirits, the great distress he was in, and the earnest desire he had to have pity shown him; and in which he may be thought not only to make a request to his friends for it, but to give them a reproof for want of it:
O ye my friends; as they once showed themselves to be, and now professed they were; and since they did, pity might be reasonably expected from them; for even common humanity, and much more friendship, required it of them, that they should be pitiful and courteous, and put on bowels of mercy and kindness, and commiserate his sad estate, and give him all the succour, relief, and comfort they could, see Job 6:14;
for the hand of God has touched me; his afflicting hand, which is a mighty one; it lay hard and heavy upon him, and pressed him sore; for though it was but a touch of his hand, it was more than he could well bear; for it was the touch of the Almighty, who "toucheth the hills, and they smoke", Ps 104:32; and if he lays his hand ever so lightly on houses of clay, which have their foundation in the dust, they cannot support under the weight of it, since they are crushed before the moth, or as easily as a moth is crushed.
John Wesley
19:21 Touched me - My spirit is touched with a sense of his wrath, a calamity of all others the most grievous.
Robert Jamieson, A. R. Fausset and David Brown
19:21 When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches.
19:2219:22: Ընդէ՞ր հալածէք դուք զիս իբրեւ զՏէր, եւ մարմնովք իմովք չիցէ՞ք յագեալ։
22 Տիրոջ պէս ինչո՞ւ էք ինձ հալածում. մի՞թէ իմ մարմնով չէք յագեցել դուք:
22 Ինչո՞ւ Աստուծոյ պէս կը հալածէք Ու մարմինէս չէք կշտանար։
Ընդէ՞ր հալածէք դուք զիս [191]իբրեւ զՏէր``, եւ մարմնովք իմովք չիցէ՞ք յագեալ:

19:22: Ընդէ՞ր հալածէք դուք զիս իբրեւ զՏէր, եւ մարմնովք իմովք չիցէ՞ք յագեալ։
22 Տիրոջ պէս ինչո՞ւ էք ինձ հալածում. մի՞թէ իմ մարմնով չէք յագեցել դուք:
22 Ինչո՞ւ Աստուծոյ պէս կը հալածէք Ու մարմինէս չէք կշտանար։
zohrab-1805▾ eastern-1994▾ western am▾
19:2219:22 Зачем и вы преследуете меня, как Бог, и плотью моею не можете насытиться?
19:22 διὰ δια through; because of τί τις.1 who?; what? δέ δε though; while με με me διώκετε διωκω go after; pursue ὥσπερ ωσπερ just as καὶ και and; even ὁ ο the κύριος κυριος lord; master ἀπὸ απο from; away δὲ δε though; while σαρκῶν σαρξ flesh μου μου of me; mine οὐκ ου not ἐμπίπλασθε εμπιπλημι fill in; fill up
19:22 לָ֭מָּה ˈlāmmā לָמָה why תִּרְדְּפֻ֣נִי tirdᵊfˈunî רדף pursue כְמֹו־ ḵᵊmô- כְּמֹו like אֵ֑ל ʔˈēl אֵל god וּ֝ ˈû וְ and מִ mi מִן from בְּשָׂרִ֗י bbᵊśārˈî בָּשָׂר flesh לֹ֣א lˈō לֹא not תִשְׂבָּֽעוּ׃ ṯiśbˈāʕû שׂבע be sated
19:22. quare persequimini me sicut Deus et carnibus meis saturaminiWhy do you persecute me as God, and glut yourselves with my flesh?
22. Why do ye persecute me as God, and are not satisfied with my flesh?
19:22. Why do you pursue me just as God does, and satiate yourselves with my flesh?
19:22. Why do ye persecute me as God, and are not satisfied with my flesh?
Why do ye persecute me as God, and are not satisfied with my flesh:

19:22 Зачем и вы преследуете меня, как Бог, и плотью моею не можете насытиться?
19:22
διὰ δια through; because of
τί τις.1 who?; what?
δέ δε though; while
με με me
διώκετε διωκω go after; pursue
ὥσπερ ωσπερ just as
καὶ και and; even
ο the
κύριος κυριος lord; master
ἀπὸ απο from; away
δὲ δε though; while
σαρκῶν σαρξ flesh
μου μου of me; mine
οὐκ ου not
ἐμπίπλασθε εμπιπλημι fill in; fill up
19:22
לָ֭מָּה ˈlāmmā לָמָה why
תִּרְדְּפֻ֣נִי tirdᵊfˈunî רדף pursue
כְמֹו־ ḵᵊmô- כְּמֹו like
אֵ֑ל ʔˈēl אֵל god
וּ֝ ˈû וְ and
מִ mi מִן from
בְּשָׂרִ֗י bbᵊśārˈî בָּשָׂר flesh
לֹ֣א lˈō לֹא not
תִשְׂבָּֽעוּ׃ ṯiśbˈāʕû שׂבע be sated
19:22. quare persequimini me sicut Deus et carnibus meis saturamini
Why do you persecute me as God, and glut yourselves with my flesh?
19:22. Why do you pursue me just as God does, and satiate yourselves with my flesh?
19:22. Why do ye persecute me as God, and are not satisfied with my flesh?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:22: Why do ye persecute me as God - Are not the afflictions which God sends enough? Do ye not see that I have as much as I can bear? When the papists were burning Dr. Taylor at Oxford, while wrapped in the flames, one of the true sons of the Church took a stick out of the faggots, and threw it at his head, and split open his face. To whom he calmly said, Man, why this wrong? Do not I suffer enough?
And are not satisfied with my flesh? - Will ye persecute my soul, while God is persecuting my body? Is it not enough that my body is destroyed? Why then labor to torment my mind?
Albert Barnes: Notes on the Bible - 1834
16:22 , "when a few years are come, then I shall go the way whence I shall not return." These passages all imply that when he should die, he would not appear again on the earth. This is not such language as one would use who believed in the resurrection of the dead. It is true, that in the discourses of Job, various and sometimes apparently contradictory feelings are expressed. He was a severe sufferer; and under strong conflicting emotions he sometimes expressed himself in a manner which he at other times regrets, and gives vent to feelings which, on mature reflection, he confesses to have been wrong. But how is it "possible" to believe that a man, in his circumstances, would ever deny the doctrine of the resurrection if he held it? How could he forget it? How could he throw out a remark that "seemed" to imply a doubt of it? If he had known of this, it would have been a sheet-anchor to his soul in all the storms of adversity - an unanswerable argument to all that his friends advanced - atopic of consolation which he could never have lost sight of, much less denied. He would have clung to that hope as the refuge of his soul, and not for one moment would he have denied it, or expressed a doubt of its truth.
(4) I may urge as a distinct argument what has before been hinted at, that this is not referred to as a topic of consolation by either of the friends of Job, by Elihu, or by God himself. Had it been a doctrine of those times, his friends would have understood it, and it would have Rev_ersed all their theology. Had it been understood by Elihu, he would have urged it as a reason for resignation in affliction. Had God designed that it should be known in that age, no more favorable opportunity could be conceived for the purpose than at the end of the arguments in this book. What a flood of light would it have thrown on the design of afflictions! How effectually would it have rebuked the arguments of the friends of Job! And how clear is it, therefore, that God did not "intend" that it should then be Rev_ealed to man, but meant that it should be reserved for a more advanced state of the world, and particularly that it should be reserved as the grand doctrine of the Christian Rev_elation.
(5) A fifth consideration is, that on the supposition that it refers to the resurrection, it would be inconsistent with the views which pRev_ailed in the age when Job is supposed to have lived. It is wholly in advance of that age. It makes little difference in regard to this whether we suppose him to have lived in the time of Abraham, Jacob, or Moses, or even at a later period - such a supposition would be equally at variance with the Rev_elations which had then been given. The clear doctrine of the resurrection of the dead, is one of the unique doctrines of Christianity - one of the last truths of Rev_elation, and is one of the glorious truths which seem to have been reserved for the Redeemer himself to make known to man. There are, indeed, obscure traces of it in the Old Testament. Occasionally we meet with a hint on the subject that was sufficient to excite the hopes of the ancient saints, and to lead them to suppose that more glorious truths were in reserve to be communicated by the Messiah. But those hints occur at distant intervals; are obscure in their character, and perhaps if all in the Old Testament were collected, they would not be sufficient to convey any very intelligible view of the resurrection of the dead.
But on the supposition that the passage before us refers to that doctrine, we have here one of the most clear and full Rev_elations on the subject, laid far back in the early ages of the world, originating in Arabia, and entirely in advance of the pRev_ailing views of the age, and of all that had been communicated by the Spirit of inspiration to the generations then living. It is admitted, indeed, that it was "possible" for the Holy Spirit to communicate that truth in its fulness and completeness to an Arabian sage; but it is not the way in which Rev_elation, in other respects, has been imparted. It has been done "gradually." Obscure intimations are given at first - they are increased from time to time - the light becomes clearer, until some prophet discloses the whole truth, and the doctrine stands complete before us. Such a course we should expect to find in regard to the doctrine of the resurrection, and such is exactly the course pursued, unless "this" passage teaches what was in fact the highest Rev_elation made by the Messiah.
(6) All which the words and phrases fairly convey, and all which the argument demands, is fully met by the supposition that it refers to some such event as is recorded in the close of the book. God appeared in a manner corresponding to the meaning of the words here upon the earth. He came as the Vindicator, the Redeemer, the גאל gō'el, of Job. He vindicated his cause, rebuked his friends, expressed his approbation of the sentiments of Job, and blessed him again with returning prosperity and plenty. The disease of the patriarch may have advanced, as he supposed it would. His flesh may have wasted away, but his confidence in God was not misplaced, and he came forth as his vindicator and friend. It was a noble expression of faith on the part of Job; it showed that he "had" confidence in God, and that in the midst of his trials he truly relied on him; and it was a sentiment worthy to be engraved in the eternal rock, and to be transmitted to future times.
It was an invaluable lesson to sufferers, showing them that confidence could, and should be placed in God in the severest trials. So far as I can see, all that is fairly implied in the passage, when properly interpreted, is fully met by the events recorded in the close of the book. Such an interpretation meets the exigency of the case, accords with the strain of the argument and with the result, and is the most simple and natural that has been proposed. These considerations are so weighty in my mind that they have conducted me to a conclusion, contrary I confess to what I had "hoped" to have reached, that this passage has no reference to the Messiah and the doctrine of the resurrection. We do not "need" it - for all the truths respecting the Messiah and the resurrection which we need, are fully Rev_ealed elsewhere; and though this is an exquisitely beautiful passage, and piety would love to retain the belief that it refers to the resurrection of the dead, yet "truth" is to be preferred to indulgence of the wishes and desires of the heart, however amiable or pious, and the "desire" to find certain doctrines in the Bible should yield to what we are constrained to believe the Spirit of inspiration actually taught.
I confess that I have never been so pained at any conclusion to which I have come in the interpretation of the Bible, as in the case before us. I would like to have found a distinct prophecy of the Messiah in this ancient and venerable book. I would like to have found the faith of this eminent saint sustained by such a faith in his future advent and incarnation. I would like to have found evidence that this expectation had become incorporated in the piety of the early nations, and was found in Arabia. I would like to have found traces of the early belief of the doctrine of the resurrection of the dead sustaining the souls of the patriarchs then, as it does ours now, in trial. But I cannot. Yet I can regard it as a most beautiful and triumphant expression of confidence in God, and as wholly worthy to be engraved, as Job desired it might be, in the solid rock foRev_er, that the passing traveler might see and read it; or as worthy of that more permanent record which it has received by being "printed in a book" - by an art unknown then, and sent down to the end of the world to be read and admired in all generations.
The opinion which has now been expressed, it is not necessary to say, has been held by a large number of the most distinguished critics. Grotius says that the Jews never applied it to the Messiah and the resurrection. The same opinion is held by Grotius himself, by Warburton, Rosenmuller, Le Clerc, Patrick, Kennicott, Dalthe, and Jahn. Calvin seems to be doubtful - sometimes giving it an interpretation similar to that suggested above, and then pursuing his remarks as if it referred to the Messiah. Most of the fathers, and a large portion of modern critics, it is to be admitted, suppose that it refers to the Messiah, and to the future resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: persecute: Job 10:16, Job 16:13, Job 16:14; Psa 69:26
and are not: Job 2:5, Job 31:31; Isa 51:23; Mic 3:3
Job 19:23
Geneva 1599
19:22 Why do ye persecute me as (n) God, and are not satisfied with my (o) flesh?
(n) Is it not enough that God punishes me, unless you by reproaching increase my sorrow?
(o) To see my body punished, unless you trouble my mind?
John Gill
19:22 Why do ye persecute me as God,.... As if they were in his stead, or had the same power and authority over him, who is a sovereign Being, and does what he pleases with his creatures, and is not accountable to any for what he does; but this is not the case of men, nor are they to imitate God in all things; what he does is not in all things a warrant to do the like, or to be pleaded and followed as a precedent by them; they should be merciful as he is merciful, but they are not to afflict and distress his people because he does, and which he does for wise ends and reasons; for such a conduct is resented by him, see Zech 1:15. God persecuted or pursued and followed Job with one affliction after another, and hunted him as a fierce lion does his prey, Job 10:16; but this was not a reason why they should do the same. Some read the words, "why do ye persecute me as those?" (p) you that profess to be my friends, why do ye persecute me as those before mentioned, as those wicked men? or "with those", with such reproaches and calumnies; but the original will not bear it:
and are not satisfied with my flesh? It was not enough that he was afflicted in his body, and his flesh was ulcerated from head to feet, and was clothed with worms and clods of dust; they were not content that his children, which were his own flesh, were tore away from him, and destroyed; and that his substance, which is sometimes called the flesh of men, see Mic 3:3; was devoured, and he was spoiled and plundered of it; but they sought to afflict his mind, to wound his spirit, by their heavy charges and accusations, by their calumnies and reproaches, and hard censures of him; he suggests, that they dealt with him more cruelly than savage beasts, who, when they have got their prey, are satisfied with their flesh; but they, who would be thought to be his friends, were not satisfied with his.
(p) Ben Gersom.
John Wesley
19:22 As God - As if you had the same infinite knowledge which God hath, whereby you can search my heart and know my hypocrisy, and the same sovereign authority to say and do what you please with me. Not satisfied - Are like wolves or lions that are not contented with devouring the flesh of their prey, but also break their bones.
Robert Jamieson, A. R. Fausset and David Brown
19:22 as God--has persecuted me. Prefiguring Jesus Christ (Ps 69:26). That God afflicts is no reason that man is to add to a sufferer's affliction (Zech 1:15).
satisfied with my flesh--It is not enough that God afflicts my flesh literally (Job 19:20), but you must "eat my flesh" metaphorically (Ps 27:2); that is, utter the worst calumnies, as the phrase often means in Arabic.
19:2319:23: Ո՛ տայր ինձ գրել զբանս իմ, եւ հանել զնոսա ՚ի մատեան յաւիտեան[9266]. [9266] Ոմանք. Եւ հանել զսոսա ՚ի մատեան ՚ի յաւիտեան։
23 Ի՜նչ կը լինէր, որ կարողանայի ես գրել խօսքերս, յաւիտենական մի մատեանի մէջ գրանցել դրանք՝
23 «Երանի՜ թէ հիմա խօսքերս գրուէին. Երանի՜ թէ գրքի մը մէջ քանդակուէին։
Ո՜ տայր ինձ գրել զբանս իմ, [192]եւ հանել զնոսա ի մատեան յաւիտեան:

19:23: Ո՛ տայր ինձ գրել զբանս իմ, եւ հանել զնոսա ՚ի մատեան յաւիտեան[9266].
[9266] Ոմանք. Եւ հանել զսոսա ՚ի մատեան ՚ի յաւիտեան։
23 Ի՜նչ կը լինէր, որ կարողանայի ես գրել խօսքերս, յաւիտենական մի մատեանի մէջ գրանցել դրանք՝
23 «Երանի՜ թէ հիմա խօսքերս գրուէին. Երանի՜ թէ գրքի մը մէջ քանդակուէին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2319:23 О, если бы записаны были слова мои! Если бы начертаны были они в книге
19:23 τίς τις.1 who?; what? γὰρ γαρ for ἂν αν perhaps; ever δῴη διδωμι give; deposit γραφῆναι γραφω write τὰ ο the ῥήματά ρημα statement; phrase μου μου of me; mine τεθῆναι τιθημι put; make δὲ δε though; while αὐτὰ αυτος he; him ἐν εν in βιβλίῳ βιβλιον scroll εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
19:23 מִֽי־ mˈî- מִי who יִתֵּ֣ן yittˈēn נתן give אֵ֭פֹו ˈʔēfô אֵפֹו then וְ wᵊ וְ and יִכָּתְב֣וּן yikkāṯᵊvˈûn כתב write מִלָּ֑י millˈāy מִלָּה word מִֽי־ mˈî- מִי who יִתֵּ֖ן yittˌēn נתן give בַּ ba בְּ in † הַ the סֵּ֣פֶר ssˈēfer סֵפֶר letter וְ wᵊ וְ and יֻחָֽקוּ׃ yuḥˈāqû חקק engrave
19:23. quis mihi tribuat ut scribantur sermones mei quis mihi det ut exarentur in libroWho will grant me that my words may be written? who will grant me that they may be marked down in a book?
23. Oh that my words were now written! oh that they were inscribed in a book!
19:23. Who will grant to me that my words may be written down? Who will grant to me that they may be inscribed in a book,
19:23. Oh that my words were now written! oh that they were printed in a book!
Oh that my words were now written! oh that they were printed in a book:

19:23 О, если бы записаны были слова мои! Если бы начертаны были они в книге
19:23
τίς τις.1 who?; what?
γὰρ γαρ for
ἂν αν perhaps; ever
δῴη διδωμι give; deposit
γραφῆναι γραφω write
τὰ ο the
ῥήματά ρημα statement; phrase
μου μου of me; mine
τεθῆναι τιθημι put; make
δὲ δε though; while
αὐτὰ αυτος he; him
ἐν εν in
βιβλίῳ βιβλιον scroll
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
19:23
מִֽי־ mˈî- מִי who
יִתֵּ֣ן yittˈēn נתן give
אֵ֭פֹו ˈʔēfô אֵפֹו then
וְ wᵊ וְ and
יִכָּתְב֣וּן yikkāṯᵊvˈûn כתב write
מִלָּ֑י millˈāy מִלָּה word
מִֽי־ mˈî- מִי who
יִתֵּ֖ן yittˌēn נתן give
בַּ ba בְּ in
הַ the
סֵּ֣פֶר ssˈēfer סֵפֶר letter
וְ wᵊ וְ and
יֻחָֽקוּ׃ yuḥˈāqû חקק engrave
19:23. quis mihi tribuat ut scribantur sermones mei quis mihi det ut exarentur in libro
Who will grant me that my words may be written? who will grant me that they may be marked down in a book?
19:23. Who will grant to me that my words may be written down? Who will grant to me that they may be inscribed in a book,
19:23. Oh that my words were now written! oh that they were printed in a book!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24. Обращенная к друзьям просьба о снисходительном, сострадательном отношении (ст. 21) остается без ответа. Ввиду этого Иов высказывает желание, чтобы, по крайней мере, грядущие поколения отнеслись к нему с сочувствием и участием. Это же возможно под условием ознакомления их с его невинностью и верою в Бога, средством к чему является запись его слов на камне резцом железным (об этом см. в Введении), - не всего им сказанного, так как не все оно свидетельствует о его правоте, а только слов ст. 25-27.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Oh that my words were now written! oh that they were printed in a book! 24 That they were graven with an iron pen and lead in the rock for ever! 25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: 26 And though after my skin worms destroy this body, yet in my flesh shall I see God: 27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. 28 But ye should say, Why persecute we him, seeing the root of the matter is found in me? 29 Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.
In all the conferences between Job and his friends we do not find any more weighty and considerable lines than these; would one have expected it? Here is much both of Christ and heaven in these verses: and he that said such things as these declared plainly that he sought the better country, that is, the heavenly; as the patriarchs of that age did, Heb. xi. 14. We have here Job's creed, or confession of faith. His belief in God the Father Almighty, the Maker of heaven and earth, and the principles of natural religion, he had often professed: but here we find him no stranger to revealed religion; though the revelation of the promised Seed, and the promised inheritance, was then discerned only like the dawning of the day, yet Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come, for of these, doubtless, he must be understood to speak. These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. He had just now said that his way was fenced up, (v. 8) and his hope removed like a tree, v. 10. Nay, and after this he expressed his despair of any comfort in this life, ch. xxiii. 8, 9; xxx. 23. So that we must necessarily understand him of the redemption of his soul from the power of the grave, and his reception to glory, which is spoken of, Ps. xlix. 15. We have reason to think that Job was just now under an extraordinary impulse of the blessed Spirit, which raised him above himself, gave him light, and gave him utterance, even to his own surprise. And some observe that, after this, we do not find Job's discourses such passionate, peevish, unbecoming, complaints of God and his providence as we have before met with: this hope quieted his spirit, stilled the storm and, having here cast anchor within the veil, his mind was kept steady from this time forward. Let us observe,
I. To what intent Job makes this confession of his faith here. Never did any thing come in more pertinently, or to better purpose. 1. Job was now accused, and this was his appeal. His friends reproached him as a hypocrite and contemned him as a wicked man; but he appeals to his creed, to his faith, to his hope, and to his own conscience, which not only acquitted him from reigning sin, but comforted him with the expectation of a blessed resurrection. These are not the words of him that has a devil. He appeals to the coming of the Redeemer, from this wrangle at the bar to the judgment of the bench, even to him to whom all judgment is committed, who he knew would right him. The consideration of God's day coming will make it a very small thing with us to be judged of man's judgment, 1 Cor. iv. 3, 4. How easily may we bear the unjust calumnies and reproaches of men while we expect the glorious appearance of our Redeemer, and his redeemed, at the last day, and that there will then be a resurrection of names, as well as bodies! 2. Job was now afflicted, and this was his cordial; when he was pressed above measure this kept him from fainting--he believed that he should see the goodness of the Lord in the land of the living; not in this world, for that is the land of the dying.
II. With what a solemn preface he introduces it, v. 23, 24. He breaks off his complaints abruptly, to triumph his comforts, which he does, not only for his own satisfaction, but for the edification of others. Those now about him, he feared, would little regard what he said, and so it proved, He therefore wished it might be recorded for the generations to come. O that my words were now written, the words I am now about to say! As if he had said, "I own I have spoken many unadvised words, which I could wish might be forgotten, for they will neither do me credit nor do others good. But I am now going to speak deliberately, and that which I desire may be published to all the world and preserved for the generations to come, in perpetuam rei memoriam--for an abiding memorial, and therefore that it may be written plainly and printed, or drawn out in large and legible characters, so that he that runs may read it; and that it may not be left in loose papers, but put into a book; or, if that should perish, that it may be engraven like an inscription upon a monument, with an iron pen in lead, or in the stone; let the engraver use all his art to make it a durable appeal to posterity." That which Job here somewhat passionately wished for God graciously granted him. His words are written; they are printed in God's book; so that, wherever that book is read, there shall this be told for a memorial concerning Job. He believed, therefore he spoke.
III. What his confession itself is; what are the words which he would have to be written; we here have them written, v. 25-27. Let us observe them.
1. He believes the glory of the Redeemer and his own interest in him (v. 25): I know that my Redeemer liveth, that he is in being and is my life, and that he shall stand at last, or stand the last, or at the latter day, upon (or above) the earth. He shall be raised up, or, He shall be, at the latter day, (that is, in the fulness of time: the gospel day is called the last time because that is the last dispensation) upon the earth: so it points at his incarnation; or, He shall be lifted up from the earth (so it points at his crucifixion), or raised up out of the earth (so it is applicable to his resurrection), or, as we commonly understand it, At the end of time he shall appear over the earth, for he shall come in the clouds, and every eye shall see him, so close shall he come to this earth. He shall stand upon the dust (so the word is), upon all his enemies, which shall be put a dust under his feet; and he shall tread upon them and triumph over them. Observe here, (1.) That there is a Redeemer provided for fallen man, and Jesus Christ is that Redeemer. The word is Goël which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev. xxv. 25. Our heavenly inheritance was mortgaged by sin; we are ourselves utterly unable to redeem it; Christ is near of kin to us, the next kinsman that is able to redeem; he has paid our debt, satisfied God's justice for sin, and so has taken off the mortgage and made a new settlement of the inheritance. Our persons also want a Redeemer; we are sold for sin, and sold under sin; our Lord Jesus has wrought out a redemption for us, and proclaims redemption for us, and proclaims redemption to us, and so he is truly the Redeemer. (2.) He is a living Redeemer. As we are made by a living God, so we are saved by a living Redeemer, who is both almighty and eternal, and is therefore able to save to the uttermost. Of him it is witnessed that he liveth, Heb. vii. 8; Rev. i. 18. We are dying, but he liveth, and hath assured us that because he lives we shall live also, John xiv. 19. (3.) There are those that through grace have an interest in this Redeemer, and can, upon good grounds, call him theirs. When Job had lost all his wealth and all his friends, yet he was not separated from Christ, nor cut off from his relation to him: "Still he is my Redeemer." That next kinsman adhered to him when all his other kindred forsook him, and he had the comfort of it. (4.) Our interest in the Redeemer is a thing that may be known; and, where it is known, it may be triumphed in, as sufficient to balance all our griefs: I know (observe with what an air of assurance he speaks it, as one confident of this very thing), I know that my Redeemer lives. His friends have often charged him with ignorance or vain knowledge; but he knows enough, and knows to good purpose, who knows Christ to be his Redeemer. (5.) There will be a latter day, a last day, a day when time shall be no more, Rev. x. 6. That is a day we are concerned to think of every day. (6.) Our Redeemer will at that day stand upon the earth, or over the earth, to summon the dead out of their graves, and determine them to an unchangeable state; for to him all judgment is committed. He shall stand, at the last, on the dust to which this earth will be reduced by the conflagration.
2. He believes the happiness of the redeemed, and his own title to that happiness, that, at Christ's second coming, believers shall be raised up in glory and so made perfectly blessed in the vision and fruition of God; and this he believes with application to himself. (1.) He counts upon the corrupting of his body in the grave, and speaks of it with a holy carelessness and unconcernedness: Though, after my skin (which is already wasted and gone, none of it remaining but the skin of my teeth, v. 20) they destroy (those that are appointed to destroy it, the grave and the worms in it of which he had spoken, ch. xvii. 14) this body. The word body is added: "Though they destroy this, this skeleton, this shadow (ch. xvii. 7), this that I lay my hand upon," or (pointing perhaps to his weak and withered limbs) "this that you see, call it what you will; I expect that shortly it will be a feast for the worms." Christ's body saw not corruption, but ours must. And Job mentions this, that the glory of the resurrection he believed and hoped for might shine the more brightly. Note, It is good for us often to think, not only of the approaching death of our bodies, but of their destruction and dissolution in the grave; yet let not that discourage our hope of their resurrection, for the same power that made man's body at first, out of common dust, can raise it out of its own dust. This body which we now take such care about, and make such provision for, will in a little time be destroyed. Even my reins (says Job) shall be consumed within me (v. 27); the innermost part of the body, which perhaps putrefies first. (2.) He comforts himself with the hopes of happiness on the other side death and the grave: After I shall awake (so the margin reads it), though this body be destroyed, yet out of my flesh shall I see God. [1.] Soul and body shall come together again. That body which must be destroyed in the grave shall be raised again, a glorious body: Yet in my flesh I shall see God. The separate soul has eyes wherewith to see God, eyes of the mind; but Job speaks of seeing him with eyes of flesh, in my flesh, with my eyes; the same body that died shall rise again, a true body, but a glorified body, fit for the employments and entertainments of that world, and therefore a spiritual body, 1 Cor. xv. 44. Let us therefore glorify God with our bodies because there is such a glory designed for them. [2.] Job and God shall come together again: In my flesh shall I see God, that is, the glorified Redeemer, who is God. I shall see God in my flesh (so some read it), the Son of God clothed with a body which will be visible even to eyes of flesh. Though the body, in the grave, seem despicable and miserable, yet it shall be dignified and made happy in the vision of God. Job now complained that he could not get a sight of God (ch. xxiii. 8, 9), but hoped to see him shortly, never more to lose the sight of him, and that sight of him will be the more welcome after the present darkness and distance. Note, It is the blessedness of the blessed that they shall see God, shall see him as he is, see him face to face, and no longer through a glass darkly. See with what pleasure holy Job enlarges upon this (v. 27): "Whom I shall see for myself," that is, "see and enjoy, see to my own unspeakable comfort and satisfaction. I shall see him as mine, as mine with an appropriating sight," Rev. xxi. 3. God himself shall be with them and be their God; they shall be like him, for they shall see him as he is, that is seeing for themselves, 1 John iii. 2. My eyes shall behold him, and not another. First, "He, and not another for him, shall be seen, not a type or figure of him, but he himself." Glorified saints are perfectly sure that they are not imposed upon; it is no deceptio visus--illusion of the senses. Secondly, "I, and not another for me, shall see him. Though my flesh and body be consumed, yet I shall not need a proxy; I shall see him with my own eyes." This was what Job hoped for, and what he earnestly desired, which, some think, is the meaning of the last clause: My reins are spent in my bosom, that is, "all my desires are summed up and concluded in this; this will crown and complete them all; let me have this, and I shall have nothing more to desire; it is enough; it is all." With this the prayers of David, the son of Jesse, are ended.
IV. The application of this to his friends. His creed spoke comfort to himself, but warning and terror to those that set themselves against him.
1. It was a word of caution to them not to proceed and persist in their unkind usage of him, v. 28. He had reproved them for what they had said, and now tells them what they should say for the reducing of themselves and one another to a better temper. "Why persecute we him thus? Why do we grieve him and vex him, by censuring and condemning him, seeing the root of the matter, or the root of the word, is found in him?" Let this direct us, (1.) In our care concerning ourselves. We are all concerned to see to it that the root of the matter be found in us. A living, quickening, commanding, principle of grace in the heart, is the root of the matter, as necessary to our religion as the root to the tree, to which it owes both its fixedness and its fruitfulness. Love to God and our brethren, faith in Christ, hatred of sin--these are the root of the matter; other things are but leaves in comparison with these. Serious godliness is the one thing needful. (2.) In our conduct towards our brethren. We are to believe that many have the root of the matter in them who are not in every thing of our mind--who have their follies, and weaknesses, and mistakes--and to conclude that it is at our peril if we persecute any such. Woe be to him that offends one of those little ones! God will resent and revenge it. Job and his friends differed in some notions concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world, and therefore should not persecute one another for these differences.
2. It was a word of terror to them. Christ's second coming will be very dreadful to those that are found smiting their fellow servants (Matt. xxiv. 49), and therefore (v. 29), "Be you afraid of the sword, the flaming sword of God's justice, which turns every way; fear, lest you make yourselves obnoxious to it." Good men need to be frightened from sin by the terrors of the Almighty, particularly from the sin of rashly judging their brethren, Matt. vii. 1; Jam. iii. 1. Those that are peevish and passionate with their brethren, censorious of them and malicious towards them, should know, not only that their wrath, whatever it pretends, works not the righteousness of God, but that, (1.) They may expect to smart for it in this world: It brings the punishments of the sword. Wrath leads to such crimes as expose men to the sword of the magistrate. God himself often takes vengeance for it, and those that showed no mercy shall find no mercy. (2.) If they repent not, that will be an earnest of worse. By these you may know there is a judgment, not only a present government, but a future judgment, in which hard speeches must be accounted for.
Adam Clarke: Commentary on the Bible - 1831
19:23: O that my words were now written! - Job introduces the important subject which follows in a manner unusually solemn; and he certainly considers the words which he was about to utter of great moment, and therefore wishes them to be recorded in every possible way. All the modes of writing then in use he appears to refer to. As to printing, that should be out of the question, as no such art was then discovered, nor for nearly two thousand years after. Our translators have made a strange mistake by rendering the verb יחקו yuchaku, printed, when they should have used described, traced out. O that my words were fairly traced out in a book! It is necessary to make this remark, because superficial readers have imagined that the art of printing existed in Job's time, and that it was not a discovery of the fifteenth century of the Christian era: whereas there is no proof that it ever existed in the world before a.d. 1440, or thereabouts, for the first printed book with a date is a psalter printed by John Fust, in 1457, and the first Bible with a date is that by the same artist in 1460. Three kinds of writing Job alludes to, as being practiced in his time:
1. Writing in a book, formed either of the leaves of the papyrus, already described, (see on(note)), or on a sort of linen cloth. A roll of this kind, with unknown characters, I have seen taken out of the envelopments of an Egyptian mummy. Denon, in his travels in Egypt, gives an account of a book of this kind, with an engraved facsimile, taken also out of an Egyptian mummy.
2. Cutting with an iron stile on plates of lead.
3. Engraving on large stones or rocks, many of which are still found in different parts of Arabia.
To the present day the leaves of the palm tree are used in the East instead of paper, and a stile of brass, silver, iron, etc., with a steel point, serves for a pen. By this instrument the letters are cut or engraved on the substance of the leaf, and afterwards some black colouring matter is rubbed in, in order to make the letters apparent. This was probably the oldest mode of writing, and it continues among the Cingalese to the present day. It is worthy of remark that Pliny (Hist. Nat., lib. xiii., c. 11) mentions most of these methods of writing, and states that the leaves of the palm tree were used before other substances were invented. After showing that paper was not used before the conquest of Egypt by Alexander the Great, he proceeds: In palmarum foliis primo scriptitatum; deinde quarundam arborum libris: postea publica monumenta plumbeis voluminibus, mox et privata linteis confici caepta, aut ceris. "At first men wrote on palm tree leaves, and afterwards on the bark or rind of other trees. In process of time, public monuments were written on rolls of lead, and those of a private nature on linen books, or tables covered with wax." Pausanias, lib. xii., c. 31, giving an account of the Boeotians, who dwelt near fount Helicon, states the following fact: -
Και μοι μολιβδον εδεικνυσαν, ενθα ἡ πηγη, τα πολλα ὑπο του χρονου λελυμασμενον, εγγεγραπται γαρ αυτῳ τα εργα;
"They showed me a leaden table near to the fountain, all which his works (Hesiod's) were written; but a great part had perished by the injuries of time."
Albert Barnes: Notes on the Bible - 1834
19:23: Oh that my words were now written! - Margin, as in Hebrew, "Who will give;" a common mode of expressing desire among the Hebrews. This expression of desire introduces one of the most important passages in the book of Job. It is the language of a man who felt that injustice was done by his friends, and that he was not likely to have justice done him by that generation. He was charged with hypocrisy; his motives were called in question; his solemn appeals, and his arguments to assert his innocence, were disregarded; and in this state of mind he expresses the earnest wish that his expressions might be permanently recorded, and go down to far distant times. He desired that what he had said might be preserved, that future ages might be able to judge between him and his accusers, and to know the justice of his cause. The desire thus expressed has been granted, and a more permanent record bas been made than if, in accordance with his request, his sentiments had been engraved on lead or stone.
Oh that they were printed! - It is clear that this expression may convey wholly an erroneous idea. The art of "printing" was then unknown; and the passage has no allusion to that art. The original word (חקק châ qaq) means properly, to cut in, to hew; then to cut - e. g. a sepulchre in a rock, Isa 22:16; then to cut, or engrave letters on a tablet of lead or stone, Isa 30:8; Eze 4:1; and generally it implies the notion of engraving, or inscribing on a plate with an engraving tool. Anciently books were made of materials which allowed of this mode of making a record. Stone would probably be the first material; and then plates of metal, leaves, bark, skins, etc. The notion of engraving, however, is the proper idea here.
In a book - - בספר besê pher. The word ספר drow sê pher is derived from ספר sâ phar. In Arabic the kindred word shafar means to scratch, to scrape; and hence, to engrave, write, record - and the idea was originally that ofinsculping or engraving on a stone. Hence, the word comes to denote a book, of any materials, or made in any form. Pliny, speaking of the materials of ancient books, says, Olim in palmarum foliis scriptitatum, et libris quarundam arborum; postea publira monumenta plumbeis voluminibus, mox et privata lintels confici coepta aut ceris. Lib. xiii. 11. "At first men wrote on the leaves of the palm, or the bark of certain trees; but afterward public documents were preserved in leaden volumes (or rolls), and those of a private nature on wax or linen." "Montfaucon purchased at Rome, in 1699, an ancient book entirely composed of lead. It was about four inches long, and three inches wide: and not only were the two pieces that formed the cover, and the leaves, six in number, of lead, but also the stick inserted through the rings to hold the leaves together, as well as the hinges and nails. It contained Egyptian Gnostic figures and unintelligible writing. Brass, as more durable, was used for the inscriptions designed to last the longest, such as treaties, laws, and alliances. These public documents were, however, usually written on large tablets. The style for writing on brass and other hard substances was sometimes tipped with diamond."
The meaning of the word here is evidently a record made on stone or lead - for so the following verses indicate. The art of writing or engraving was known in the time of Job; but I do not know that there is evidence that the art of writing on leaves, bark, or vellum was yet understood. As books in the form in which they are now were then unknown; as there is no evidence that at that time anything like volumes or rolls were possessed; as the records were probably preserved on tablets of stone or lead; and as the entire description here pertains to something that was engraved; and as this sense is conveyed by the Arabic verb from which the word ספר sê pher, book, is derived, the word tablet, or some kindred word, will better express the sense of the original than book - and I have, therefore, used it in the translation.
Assyrian records are found generally in stone or clay; and the latter being more easily and speedily engraven with a triangular instrument, was more frequently employed.
(1) An Assyrian terra-cotta cylinder from Khorsabad contains the annals of the reign of Sargon. It is dated about 721 B. C.
(2) A hexagonal terra cotta cylinder from Koyunjik contains the annals of the first eight years of the reign of Sennacherib (702 to 694 B. C.), with an account of the expedition against Hezekiah.
(3) The inscription shows Assyrian scribes making notes of prisoners, heads of slain, spoils, etc. It comes from Koyunjik.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: Oh: Heb. Who will give, etc
my words: Job 31:35; Isa 8:1, Isa 30:8
oh that they were: Rather, "Oh that they were described yuchakoo in a book, with an iron stile and lead! Were graven on a rock for ever!" Pliny observes, "At first men wrote on palm leaves, and afterwards on the bark or rind of other trees. In process of time, public monuments were written on rolls of lead (plumbeis voluminibus); and those of a private nature on linen books, or tables covered with wax.
Job 19:24
John Gill
19:23 O that my words were now written!.... Not his things (q), as some render it, his affairs, the transactions of his life; that so it might appear with what uprightness and integrity he had lived, and was not the bad man he was thought to be; nor the words he had delivered already, the apologies and defences he had made for himself, the arguments he had used in his own vindication, and the doctrines respecting God and his providence which he had laid down and asserted; and was so far from being ashamed of them, or retracting them, that he wishes they had been taken down in writing, that posterity might read and judge of the controversy between him and his friends; but rather the words he was about to deliver in Job 19:25, expressing his faith in Christ, in the resurrection of the dead, and in a future state of happiness and glory; these he wishes were "written", that they might remain as a standing testimony of his faith and hope; for what is written abides, when that which is only spoken is soon forgot, and not easily recalled:
O that they were printed in a book! not written on loose sheets, which might be lost, but in a book bound up, or rolled up in a volume, as was the custom of ancient times; though this cannot be understood of printing properly taken, which has not been in use but little more than five hundred years, but of engrossing, as of statutes and decrees in public records; and the word for "statutes comes" from this that is here used.
(q) "res meae", Polychronius apud Pinedam in loc.
John Wesley
19:23 My words - The words which I am now about to speak. And that which Job wished for, God granted him. His words are written in God's book; so that wherever that book is read, there shall this glorious confession be declared, for a memorial of him.
Robert Jamieson, A. R. Fausset and David Brown
19:23 Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection.
printed--not our modern printing, but engraven.
19:2419:24: գրչաւ երկաթեաւ ՚ի կապարի, կամ ՚ի վէմս քանդակեալ առ ՚ի վկայութիւն[9267]։ [9267] ՚Ի բազումս պակասի. Քանդակել առ ՚ի վկայութիւն։ (25) Քանզի գի՛՛։
24 երկաթէ գրչով կապարի կամ թէ վէմերի վրայ փորագրելով,
24 Երկաթէ գրիչով կապարի վրայ Ու քարի վրայ յաւիտենապէս փորագրուէին։
գրչաւ երկաթեաւ [193]ի կապարի կամ ի վէմս քանդակեալ:

19:24: գրչաւ երկաթեաւ ՚ի կապարի, կամ ՚ի վէմս քանդակեալ առ ՚ի վկայութիւն[9267]։
[9267] ՚Ի բազումս պակասի. Քանդակել առ ՚ի վկայութիւն։ (25) Քանզի գի՛՛։
24 երկաթէ գրչով կապարի կամ թէ վէմերի վրայ փորագրելով,
24 Երկաթէ գրիչով կապարի վրայ Ու քարի վրայ յաւիտենապէս փորագրուէին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2419:24 резцом железным с оловом, на вечное время на камне вырезаны были!
19:24 ἐν εν in γραφείῳ γραφειον of iron καὶ και and; even μολίβῳ μολιβος or; than ἐν εν in πέτραις πετρα.1 cliff; bedrock ἐγγλυφῆναι εγγλυφω cut in; carve
19:24 בְּ bᵊ בְּ in עֵט־ ʕēṭ- עֵט stylus בַּרְזֶ֥ל barzˌel בַּרְזֶל iron וְ wᵊ וְ and עֹפָ֑רֶת ʕōfˈāreṯ עֹופֶרֶת lead לָ֝ ˈlā לְ to עַ֗ד ʕˈaḏ עַד future בַּ ba בְּ in † הַ the צּ֥וּר ṣṣˌûr צוּר rock יֵחָצְבֽוּן׃ yēḥāṣᵊvˈûn חצב hew
19:24. stilo ferreo et plumbi lammina vel certe sculpantur in siliceWith an iron pen and in a plate of lead, or else be graven with an instrument in flint stone?
24. That with an iron pen and lead they were graven in the rock for ever!
19:24. with an iron pen and a plate of lead, or else be carved in stone?
19:24. That they were graven with an iron pen and lead in the rock for ever!
That they were graven with an iron pen and lead in the rock for ever:

19:24 резцом железным с оловом, на вечное время на камне вырезаны были!
19:24
ἐν εν in
γραφείῳ γραφειον of iron
καὶ και and; even
μολίβῳ μολιβος or; than
ἐν εν in
πέτραις πετρα.1 cliff; bedrock
ἐγγλυφῆναι εγγλυφω cut in; carve
19:24
בְּ bᵊ בְּ in
עֵט־ ʕēṭ- עֵט stylus
בַּרְזֶ֥ל barzˌel בַּרְזֶל iron
וְ wᵊ וְ and
עֹפָ֑רֶת ʕōfˈāreṯ עֹופֶרֶת lead
לָ֝ ˈlā לְ to
עַ֗ד ʕˈaḏ עַד future
בַּ ba בְּ in
הַ the
צּ֥וּר ṣṣˌûr צוּר rock
יֵחָצְבֽוּן׃ yēḥāṣᵊvˈûn חצב hew
19:24. stilo ferreo et plumbi lammina vel certe sculpantur in silice
With an iron pen and in a plate of lead, or else be graven with an instrument in flint stone?
19:24. with an iron pen and a plate of lead, or else be carved in stone?
19:24. That they were graven with an iron pen and lead in the rock for ever!
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:24: Iron pen and lead - Some suppose that the meaning of this place is this: the iron pen is the chisel by which the letters were to be deeply cut in the stone or rock; and the lead was melted into those cavities in order to preserve the engraving distinct. But this is not so natural a supposition as what is stated above; that Job refers to the different kinds of writing or perpetuating public events, used in his time: and the quotations from Pliny and Pausanias confirm the opinion already expressed.
Albert Barnes: Notes on the Bible - 1834
19:24: That they were graven - Cut in, or sculptured - as is done on stones. That they might become thus a permanent record.
With an iron pen - A stylus, or an engraving tool - for so the word (עט ‛ ê ṭ) means. The instrument formerly used for writing or engraying was a small, sharp-pointed piece of iron or steel, that was employed to mark on lead or stone - somewhat in the form of small graying tools now. When the writing was on wax, the instrument was made with a flat head, that it could be obliterated by pressing it on or passing it over the wax.
The reason why Job mentions the iron pen here is, that he wished a perment record. He did not desire one made with paint or chalk, but one which would convey his sentiments down to future times.
And lead - That is, either engraved on lead, or more probably with lead. It was customary to cut the letters deep in stone, and then to fill fill them up with lead, so that the record became more permanent. This I take to be the meaning here. The Hebrew will scarcely allow of the supposition that Job meant that the records should be made on plates of lead - though such plates were used early, but perhaps not until after the time of Job.
In the rock - It was common, at an early period, to make inscriptions on the smooth surface of a rock. Perhaps the first thai were made were on stones, which were placed as way marks, or monuments over the dead - as we now make such inscriptions on grave-stones. Then it became common to record any memorable transaction - as a battle - on stones or rocks; and perhaps, also, sententious and apothegmatical remarks were recorded in this manner, to admonish travelers, or to transmit them to posterity. Numerous inscriptions of this kind are found by travelers in the East, on tombs, and on rocks in the desert. All that can be appropriate here is a notice of such early inscriptions of that kind in Arabia, as would render it probable that they existed in the time of Job, or such as indicate great antiquity. Happily we are at no loss for such inscriptions on rocks in the country where Job lived.
The Wady Mokatta, the cliffs of which bear these inscriptions, is a valley entering Wady Sheikh, and bordering the upper regions of the Sinai mountains. It extends for about three hours' march, and in most places its rocks present abrupt cliffs, twenty or thirty feet high. From these cliffs large masses have separated, and lie at the bottom of the valley. The cliffs and rocks are thickly covered with inscriptions, which are continued at intervals of a few hundred paces only, for at least the distance of two hours and a half. Burckhardt, in his travels from Akaba to Cairo, by Mount Sinai, observed many inscriptions on the rocks, part of which he has copied. See his Travels in Syria, Lond. Ed. pp. 506, 581, 582, 606, 613, 614. Pococke, who also visited the regions of Mount Sinai in 1777, has given a description of the inscriptions which he saw on the rocks at Mount Sinai. Vol. i. 148, be says," There are on many of the rocks, both near these mountains and in the road, a great many inscriptions in an ancient character; many of them I copied, and observed that most of them were not cut, but stained, making the granite of a lighter color, and where the stone had scaled, I could see the stain had sunk into the stone."
Numerous specimens of these inscriptions may be seen in Pococke, vol. i. p. 148. These inscriptions were also observed by Robinson and Smith, and are described by them in Biblical Researches, vol. i. 108, 118, 119, 123, 161, 167. They are first mentioned by Cosmas, about 535 a. d. He supposed them to be the work of the ancient Hebrews, and says that certain Jews, who had read them, explained them to him as noting "the journey of such an one, out of such a tribe, in such a year and month." They have also been noticed by many early travelers, as Neitzschitz, p. 149; Moncongs, i. p. 245; and also by Niebuhr in his Reisebeschr. i. p. 250. The copies of them given by Pococke and Niebuhr are said to be very imperfect; those by Seetzen are better, and those made by Burckhardt are tolerably accurate. Rob. Bib. Research. i. 553. A large number of them have been copied and published by Mr. Grey, in the Transactions of the Royal Society of Literature, vol. iii. pt. 1, Lond. 1832; consisting of one hundred and seventy-seven in the unknown character, nine in Greek, and one in Latin. These inscriptions, which so long excited the curiosity of travelers, have been recently deciphered (in the year 1839) by Professor Beer, of the University of Leipzig. He had turned his attention to them in the year 1833, but without success.
In the year 1839 his attention was again turned to them, and after several months of the most persevering application, he succeeded in making out the alphabet, and was enabled to read all the inscriptions which have been copied, with a good degree of accuracy. According to the results of this examination, the characters of the Sinaitic inscriptions belong to a distinct and independent alphabet. Some of the letters are wholly unique; the others have more or less affinity with the Palmyrene, and particularly with the Estrangelo and the Cufic. They are written from right to left. The contempts of the inscriptions, so far as examined, consist only of proper names, preceded by a word which is usually שׁלם shâ lô m, peace, though occasionally some other word is used. In one or two instances the name is followed by a sentence which has not yet been deciphered. The names are those common in Arabic. It is a remarkable fact that not one Jewish or Christian name has been found.
The question, as to the writers of these inscriptions, receives very little light from their contents. A word at the end of some of them may be so read as to affirm that they were pilgrims, and this opinion Professor Beer adopts; but this is not certain. That the writers were Christians, seems apparent from many of the crosses connected with the inscriptions. The age, also, of the inscriptions, receives no light from their conents, as no date has yet been read. Beer supposes that the greater part of them could not have been written earlier than the fourth century. Little light, therefore, is cast upon the question who wrote them; what was their design; in what age they were written, or who were the pilgrims who wrote them. See Rob. Bib. Research. i. 552-556. That there were such records in the time of Job, is probable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: graven: Exo 28:11, Exo 28:12, Exo 28:21, Exo 32:16; Deu 27:2, Deu 27:3, Deu 27:8; Jer 17:1
Job 19:25
Geneva 1599
19:24 That they were graven with (p) an iron pen and lead in the rock for ever!
(p) He protests that despite his sore passions his religion is perfect and that he in not a blasphemer as they judged him.
John Gill
19:24 That they were graven with an iron pen and lead in the rock for ever! Or "that they were written with an iron pen and lead, that they were cut or hewn out in a rock for ever"; not with both an iron and leaden pen, or pencil; for the marks of the latter are not durable, and much less could it be used on a rock according to our version; but the sense seems to be, that they might be written with an iron pen, which was used in writing, Jer 17:1; upon a sheet of lead, as the Vulgate Latin version; for it was usual in ancient times, as Pliny (q) and others relate, for books to be made of sheets of lead, and for public records to be engrossed, as in plates of brass, so sometimes in sheets of lead, for the perpetuity of them; or else it refers to the cutting out of letters on stones, as the law was on two tables of stone, and filling up the incisions or cuttings with lead poured into them, as Jarchi suggests: so Pliny, (r) speaks of stone pillars in Arabia and the parts adjacent, with unknown characters on them; also this may have respect to the manner of writing on mountains and rocks formerly, as the Israelites at or shortly after the times of Job did. There are now, in the wilderness through which the Israelites passed, hills called Gebel-el-mokatab, the written mountains, engraved with unknown ancient characters, out into the hard marble rock; supposed to be the ancient Hebrew, written by the Israelites for their diversion and improvement which are observed by some modern travellers (s). In the last age, Petrus a Valle and Thomas a Novaria saw them; the latter of which transcribed some of them, some of which seemed to be like to the Hebrew letters now in use, and others to the Samaritans; and some agreed with neither (t); and Cosmoss the Egyptian (u), who wrote A. D. 535, declares on his own testimony, that all the mansions of the Hebrews in the wilderness were to be seen in stones with Hebrew letters engraved on them, which seemed to be an account of their journeys in it. The inscription on a stone at Horeb, brought from thence by the above mentioned Thomas a Novaria, and which Kircher (w) has explained thus,
"God shall make a virgin conceive, and she shall bring forth a son,''
is thought by learned men to be of a later date, and the explication of it is not approved of by them. (x) Job may have in view his sepulchre hewn out of a rock, as was usual, and as that was our Lord was laid in; and so his wish might be that the following words were his funeral epitaph, and that they might be cut out and inscribed upon his sepulchral monument, his rocky grave; that everyone that passed by might read his strong expressions of faith in a living Redeemer, and the good hope he had of a blessed resurrection.
(q) Nat. Hist. l. 13. c. 11. Alex. ab Alex. l. 2. c. 30. Pausaniae Messenica, sive, l. 4. p. 266. & Boeotica, sive, l. 9. p. 588. (r) Nat. Hist. l. 6. c. 28. & 29. (s) See a Journal from Cairo, &c. in 1722, p. 45, 46. and Egmont and Heyman's Travels, vol. ii. p. 171, 181. (t) Antiqu. Eccles. Orient. p. 147. (u) Apud Montfaucon, tom. 2. p. 205. (w) Prodrom. Copt. c. 8. p. 201, 207. (x) Vide Hottinger. Praefat. ad Cipp. Hebr. p. 6, 7, 8. Wagenseil Carmin. Lipman. Confut. p. 429, &c.
John Wesley
19:24 Lead - Anciently they used to grave the letters in a stone with an iron tool, and then to fill up the cuts with lead, that the words might be more plainly seen.
Robert Jamieson, A. R. Fausset and David Brown
19:24 pen--graver.
lead--poured into the engraven characters, to make them better seen [UMBREIT]. Not on leaden plates; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535.
for ever--as long as the rock lasts.
19:2519:25: Քանզի գիտեմ զի մշտնջենաւո՛ր է որ լուծանելոցն է զիս յերկրի՝ յարուցանե՛լ[9268] [9268] Ոմանք. Գիտեմ եթէ մշտն՛՛։ Ուր Ոսկան. Յերկրէ յարուցանել զմորթ իմ որ կրեաց զամենայն։
25 քանի որ գիտեմ՝ յաւերժական է Նա, ով երկրի վրայ պիտի փրկի ինձ՝
25 Վասն զի գիտեմ թէ իմ Փրկիչս* ողջ է Ու անիկա վերջին ժամանակը պիտի ելլէ երկրի* վրայ։
Քանզի գիտեմ զի մշտնջենաւոր է որ լուծանելոցն է զիս յերկրի:

19:25: Քանզի գիտեմ զի մշտնջենաւո՛ր է որ լուծանելոցն է զիս յերկրի՝ յարուցանե՛լ[9268]
[9268] Ոմանք. Գիտեմ եթէ մշտն՛՛։ Ուր Ոսկան. Յերկրէ յարուցանել զմորթ իմ որ կրեաց զամենայն։
25 քանի որ գիտեմ՝ յաւերժական է Նա, ով երկրի վրայ պիտի փրկի ինձ՝
25 Վասն զի գիտեմ թէ իմ Փրկիչս* ողջ է Ու անիկա վերջին ժամանակը պիտի ելլէ երկրի* վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2519:25 А я знаю, Искупитель мой жив, и Он в последний день восставит из праха распадающуюся кожу мою сию,
19:25 οἶδα οιδα aware γὰρ γαρ for ὅτι οτι since; that ἀέναός αεναος be ὁ ο the ἐκλύειν εκλυω faint; let loose με με me μέλλων μελλω about to; impending ἐπὶ επι in; on γῆς γη earth; land
19:25 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i יָ֭דַעְתִּי ˈyāḏaʕtî ידע know גֹּ֣אֲלִי gˈōʔᵃlî גאל redeem חָ֑י ḥˈāy חַי alive וְ֝ ˈw וְ and אַחֲרֹ֗ון ʔaḥᵃrˈôn אַחֲרֹון at the back עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust יָקֽוּם׃ yāqˈûm קום arise
19:25. scio enim quod redemptor meus vivat et in novissimo de terra surrecturus simFor I know that my Redeemer liveth, and in the last day I shall rise out of the earth.
25. But I know that my redeemer liveth, and that he shall stand up at the last upon the earth:
19:25. For I know that my Redeemer lives, and on the last day I will rise out of the earth.
19:25. For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:
For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:

19:25 А я знаю, Искупитель мой жив, и Он в последний день восставит из праха распадающуюся кожу мою сию,
19:25
οἶδα οιδα aware
γὰρ γαρ for
ὅτι οτι since; that
ἀέναός αεναος be
ο the
ἐκλύειν εκλυω faint; let loose
με με me
μέλλων μελλω about to; impending
ἐπὶ επι in; on
γῆς γη earth; land
19:25
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
יָ֭דַעְתִּי ˈyāḏaʕtî ידע know
גֹּ֣אֲלִי gˈōʔᵃlî גאל redeem
חָ֑י ḥˈāy חַי alive
וְ֝ ˈw וְ and
אַחֲרֹ֗ון ʔaḥᵃrˈôn אַחֲרֹון at the back
עַל־ ʕal- עַל upon
עָפָ֥ר ʕāfˌār עָפָר dust
יָקֽוּם׃ yāqˈûm קום arise
19:25. scio enim quod redemptor meus vivat et in novissimo de terra surrecturus sim
For I know that my Redeemer liveth, and in the last day I shall rise out of the earth.
19:25. For I know that my Redeemer lives, and on the last day I will rise out of the earth.
19:25. For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. "Я знаю, - говорит Иов, - Искупитель мой, точнее, мой Гоел, жив". Гоелом у евреев называлось лицо, которому принадлежало право мстить не только за убийство, но и за честь, имущество, требовать суда и даже самому производить его (Лев XXV:25; Чис XXXV:19; Втор XIX:6, 12; Руф III:13; IV:4. 6). Название "гоел" прилагается также к Богу, как избавителю народа еврейского от рабства египетского (Исх VI:6; XV:3; Пс LXXIII:2; LXXVI:16) и вавилонского (Ис XLIII:1; XLIV:22), и вообще, как судье и отмстителю всех притесняемых, угнетаемых (Пс CXVIII:154; Плач III:58). И как показывает выражение "жив", применяемое к Богу (Втор V:23; Суд VIII:19; 1: Цар XVII:26, 36; Ис III:10: и т. п. ); гоелом Иова, его защитником, и избавителем является также Бог. - "И он в последний день" - неправильный перевод еврейской фразы: "веахарон ал афар йакум", буквально означающей "и последний встанет над прахом". В качестве защитника Иова Бог "встанет", т. е. явится ("кум" в значении "вставать" употребляется о свидетеле - Втор XXX:5; Пс XXVI:12; XXXIV:11: и о Боге судье - Ис II:19, 21; XXVIII:21; XXXIII:10; Пс XI:6; XСIII:16) над прахом (алафар), перстью Иова и его могилы (VII:21; XIV:18; XX:11; XXI:26) "последним", т. е. в конце существования этого мира ("последний" - тот, который всех переживет, - Ис XLIV:6). - "Восставит из праха распадающуюся кожу мою сию" - неправильный перевод еврейского текста: "веахар ори никфу зот". "Ахар" - позади, за, после (Пс LXXII:24). "Нифу" - пиэльная форма от глагола "накаф" - окружать (Ис XV:8; XXIX:1; Пс XVI:9; XXI:17; Нав VI:3, 11; и т. п. ), встречающаяся только у пророка Исаии с значением "срубать", "уничтожать" (Ис X:34, ср. XVII:6; XXIV:13). "Ори" - кожа моя; "зот" - эта. С прибавлением слов стиха 26: "и я из плоти моей ("мибсари") увижу Бога", все данное место ("веахар ори никфу зот") может быть переведено так "после того, как моя кожа будет разрушена, из моей плоти я увижу Бога".
Adam Clarke: Commentary on the Bible - 1831
19:25: For I know that my Redeemer liveth - Any attempt to establish the true meaning of this passage is almost hopeless. By learned men and eminent critics the words have been understood very differently; some vehemently contending that they refer to the resurrection of the body, and the redemption of the human race by Jesus Christ; while others, with equal vehemence and show of argument, have contended that they refer only to Job's restoration to health, family comforts, and general prosperity, after the present trial should be ended. In defense of these two opinions larger treatises have been written than the whole book of Job would amount to, if written even in capitals. To discuss the arguments on either side the nature of this work forbids; but my own view of the subject will be reasonably expected by the reader. I shall therefore lay down one principle, without which no mode of interpretation hitherto offered can have any weight. The principle is this: Job was now under the especial inspiration of the Holy Spirit, and spoke prophetically. Now, whether we allow that the passage refers to the general resurrection and the redemption by Christ, or to Job's restoration to health, happiness, and prosperity, this principle is equally necessary.
1. In those times no man could speak so clearly concerning the general resurrection and the redemption by Jesus Christ as Job, by one class of interpreters, is supposed here to do, unless especially inspired for this very purpose.
2. Job's restoration to health and happiness, which, though it did take place, was so totally improbable to himself all the way through, so wholly unexpected, and, in every sense, impossible, except to the almighty power of God, that it could not be inferred from any thing that had already taken place, and must be foreshown by direct inspiration.
Now, that it was equally easy to predict either of these events, will be at once evident, because both were in futurity, and both were previously determined. Nothing contingent could exist in either; with them man had nothing to do; and they were equally within the knowledge of Him to whose ubiquity there can be neither past nor future time; in whose presence absolute and contingent events subsist in their own distinctive characters, and are never resolved into each other. But another question may arise, Which was most likely to be the subject of this oracular declaration, the general resurrection and redemption by Christ; or the restoration of Job to health and affluence? If we look only to the general importance of these things, this question may be soon decided; for the doctrine of human redemption, and the general resurrection to an eternal life, are of infinitely greater importance than any thing that could affect the personal welfare of Job. We may therefore say, of two things which only the power of God can effect, and one of which only shall be done it is natural to conclude he will do that which is of most importance; and that is of most importance by which a greater measure of glory is secured to himself, and a greater sum of good produced to mankind. As, therefore, a revelation by which the whole human race, in all its successive generations, to the end of time, may be most essentially benefited, is superior in its worth and importance to that by which one man only can be benefited, it is natural to conclude here, that the revelation relative to the general resurrection, etc., is that which most likely the text includes. But to this it may be answered, God does not do always in the first instance that which is most necessary and important in itself, as every thing is done in that order and in that time which seems best to his godly wisdom; therefore, a thing of less importance may be done now, and a thing of greater importance left to a future time. So, God made the earth before he made man, produced light before he formed the celestial luminaries, and instituted the Mosaic economy before the Christian dispensation. This is all true, for every thing is done in that season in which it may best fulfill the designs of providence and grace. But the question still recurs, Which of the predictions was most congruous to the circumstances of Job, and those of his companions; and which of them was most likely to do most good on that occasion, and to be most useful through the subsequent ages of the world? The subject is now considerably narrowed; and, if this question could be satisfactorily answered, the true meaning of the passage would be at once found out.
1. For the sake of righteousness, justice, and truth, and to vindicate the ways of God with man, it was necessary that Job's innocence should be cleared; that the false judgments of his friends should be corrected; and that, as Job was now reduced to a state of the lowest distress, it was worthy the kindness of God to give him some direct intimation that his sufferings should have a happy termination. That such an event ought to take place, there can be no question: and that it did take place, is asserted in the book; and that Job's friends saw it, were reproved, corrected, and admitted into his favor of whom they did not speak that which was right, and who had, in consequence, God's wrath kindled against them, are also attested facts. But surely there was no need of so solemn a revelation to inform them of what was shortly to take place, when they lived to see it; nor can it be judged essentially necessary to the support of Job, when the ordinary consolations of God's Spirit, and the excitement of a good hope through grace, might have as completely answered the end.
2. On the other hand, to give men, who were the chiefs of their respective tribes, proper notice of a doctrine of which they appear to have had no adequate conception, and which was so necessary to the peace of society, the good government of men, and the control of unruly and wayward passions, which the doctrine of the general resurrection and consequent judgment is well calculated to produce; and to stay and support the suffering godly under the afflictions and calamities of life; were objects worthy the highest regards of infinite philanthropy and justice, and of the most pointed and solemn revelation which could be given on such an occasion. In short, they are the grounds on which all revelation is given to the sons of men: and the prophecy in question, viewed in this light, was, in that dark age and country, a light shining in a dark place; for the doctrine of the general resurrection and of future rewards and punishments, existed among the Arabs from time immemorial, and was a part of the public creed of the different tribes when Mohammed endeavored to establish his own views of that resurrection and of future rewards and punishments, by the edge of the sword. I have thus endeavored dispassionately to view this subject; and having instituted the preceding mode of reasoning, without foreseeing where it would tend, being only desirous to find out truth, I arrive at the conclusion, that the prophecy in question was not designed to point out the future prosperity of Job; but rather the future redemption of mankind by Jesus Christ, and the general resurrection of the human race. After what has been stated above, a short paraphrase on the words of the text will be all that is necessary to be added. I know, ידעתי yadati, I have a firm and full persuasion, that my Redeemer, גאלי goali, my Kinsman, he whose right it was among the ancient Hebrews to redeem the forfeited heritages belonging to the family, to vindicate its honor, and to avenge the death of any of his relatives by slaying the murderer; (Lev 25:25; Num 35:12; Rut 3:13); but here it must refer to Christ, who has truly the right of redemption, being of the same kindred, who was born of woman, flesh of flesh and bone of our bone. Liveth, חי chai, is the living One, who has the keys of hell and death: the Creator and Lord of the spirits of all flesh, and the principle and support of all life. And that he shall stand at the latter day upon the earth. The latter day, אחרון acharon, the latter day, or time, when God comes to judgment; or finally, or at last, or in the last time, or latter days, as the Gospel is termed, he shall be manifested in the flesh. He shall stand, יקום yakum, he shall arise, or stand up, i.e., to give sentence in judgment: or he himself shall arise from the dust, as the passage has been understood by some to refer to the resurrection of Christ from the dead. Upon the earth, על עפר al aphar, over the dead, or those who are reduced to dust. This is the meaning of עפר aphar in Psa 30:9 : What profit is there in my blood when I go down to the pit? Shall the Dust (i.e., the dead) praise thee? He shall arise over the dust - over them who sleep in the dust, whom he shall also raise up.
Albert Barnes: Notes on the Bible - 1834
19:25: For I know that my Redeemer liveth - There are few passages in the Bible which have excited more attention than this, or in respect to which the opinions of expositors have been more divided. The importance of the passage -27 has contributed much to the anxiety to understand its meaning - since, if it refers to the Messiah, it is one of the most valuable of all the testimonials now remaining of the early faith on that subject. The importance of the passage will justify a somewhat more extended examination of its meaning than it is customary to give in a commentary of a single passage of Scripture; and I shall
(1.) Give the views entertained of it by the translators of the ancient and some of the modern versions;
(2.) Investigate the meaning of the words and phrases which occur in it; and
(3.) State the arguments, pro and con, for its supposed reference to the Messiah.
The Vulgate renders it, "For I know that my Redeemer - Redemptor meus - lives, and that in the last day I shall rise from the earth; and again, I shall be enveloped - circumdabor - with my skin, and in my flesh shall I see my God. Whom I myself shall see, and my eyes shall behold, and not another - this, my hope, is laid up in my bosom." The Septuagint translate it, "For I know that he is Eternal who is about to deliver me - ὁ ἐκλύειν με μέλλων ho ekluein me mellō n - to raise again upon earth this skin of mine, which draws up these things - τὸ ἀναντλοῦν ταῦτα to anantloun tauta (the meaning of which, I believe, no one has ever been able to divine.) For from the Lord these things have happened to me of which I alone am conscious, which my eye has seen, and not another, and which have all been done to me in my bosom." Thompson's trans. in part. The Syriac is in the main a simple and correct rendering of the Hebrew. "I know that my Redeemer liveth, and in the consummation he will be Rev_ealed upon the earth, and after my skin I shall bless myself in these things, and after my flesh. If my eyes shall see God, I shall see light." The Chaldee accords with our version, except in one phrase. "And afterward my skin shall be inflated, (משכי אתפת) - then in my flesh shall I see God." It will be seen that some perplexity was felt by the authors of the ancient versions in regard to the passage. Much more has been felt by expositors. Some notices of the views of the moderns, in regard to particular words and phrases, will be given in the exposition.
I know - I am certain. On that point Job desires to express the utmost confidence. His friends might accuse him of hypocrisy - they might charge him with lack of piety, and he might not be able to refute all that they said; but in the position referred to here he would remain fixed, and with this firm confidence he would support his soul. It was this which he wished to have recorded in the eternal rocks, that the record might go down to future times. If after ages should be made acquainted with his name and his sufferings - if they should hear of the charges brought against him and of the accusations of impiety which had been so harshly and unfeelingly urged, he wished that this testimony might be recorded, to show that he had unwavering confidence in God. He wished this eternal record to be made, to show that he was not a rejecter of truth; that he was not an enemy of God; that he had a firm confidence that God would yet come forth to vindicate him, and would stand up as his friend. It was a testimony worthy of being held in everlasting remembrance, and one which has had, and will have, a permanency much greater than he anticipated.
That my Redeemer - This important word has been variously translated. Rosenmuller and Schultens render it, vindicem; Dr. Good, Redeemer; Noyes and Wemyss, vindicator; Herder, avenger, Luther, Erloser - Redeemer; Chaldee and Syriac, Redeemer. The Hebrew word, גאל go'al, is from גאל gā'al, "to redeem, to ransom." It is applied to the redemption of a farm sold, by paying back the price, Lev 25:25; Rut 4:4, Rut 4:6; to anything consecrated to God that is redeemed by paying its value, Lev 27:13, and to a slave that is ransomed, Lev 25:48-49. The word גאל go'el, is applied to one who redeems a field, Lev 25:26; and is often applied to God, who had redeemed his people from bondage, Exo 6:6; Isa 43:1. See the notes at Isa 43:1; and on the general meaning of the word, see the notes at . Among the Hebrews, the גאל go'el occupied an important place, as a blood-avenger, or a vindicator of violated rights.
See Num 35:12, Num 35:19, Num 35:21, Num 35:24-25, Num 35:27; Deu 19:6-12; Rut 4:1, Rut 4:6, Rut 4:8; Jos 20:3. The word גאל go'el, is rendered kinsman, Rut 4:1, Rut 4:3, Rut 4:6, Rut 4:8; near kinsman, Rut 3:9, Rut 3:12; avenger, Num 35:12; Jos 20:3; Redeemer, ; Psa 19:14; Isa 47:4; Isa 63:16; Isa 44:24; Isa 48:17; Isa 54:8; Isa 41:14; Isa 49:26; Isa 60:16; kin, Lev 25:25, et al. Moses found the office of the גאל go'el, or avenger, already instituted, (see Michaelis's Commentary on laws of Moses, section cxxxvi.) and he adopted it into his code of laws. It would seem, therefore, not improbable that it pRev_ailed in the adjacent countries in the time of Job, or that there may have been a reference to this office in the place before us. The גאל go'el is first introduced in the laws of Moses, as having a right to redeem a mortgaged field, Lev 25:25-26; and then as buying a right, as kinsman, to the restoration of anything which had been iniquitously acquired, Num 5:8.
Then he is often referred to in the writings of Moses as the blood-avenger, or the kinsman of one who was slain, who would have a right to pursue the murderer, and to take vengeance on him, and whose duty it would be to do it. This right of a near relative to pursues murderer, and to take vengeance, seems to have been one that was early conceded every where. It was so understood among the American Indians, and probably pRev_ails in all countries before there are settled laws for the trial and punishment of the guilty. It was a right, however, which was liable to great abuse. Passion would take the place of reason, the innocent would be suspected, and the man who had slain another in self-defense was as likely to be pursued and slain as he who had been guilty of willful murder. To guard against this, in the unsettled state of jurisprudence, Moses appointed cities of refuge, where the man-slayer might flee until he could bare a fair opportunity of trial.
It was impossible to put an end at once to the office of the גאל go'el. The kinsman, the near relative, would feel himself called on to pursue the murderer; but the man-slayer might flee into a sacred city, and remain until he had a fair trial; see Num. 35; Deu 19:6-7. It was a humane arrangement to appoint cities of refuge, where the man who had slain another might be secure until he had an opportunity of trial - an arrangement which eminently showed the wisdom of Moses. On the rights and duties of the גאל go'el, the reader may consult Michaelis's Com. on the laws of Moses, art. 136, 137. His essential office was that of a vindicator - one who took up the cause of a friend, whether that friend was murdered, or was oppressed, or was wronged in any way. Usually, perhaps always, this pertained to the nearest male kin, and was instituted for the aid of the defenceless and the wronged.
In times long subsequent, a somewhat similar feeling gave rise to the institution of chivalry, and the voluntary defenee of the innocent and oppressed. It cannot now be determined whether Job in this passage has reference to the office of the גאל go'el, as it was afterward understood, or whether it existed in his time. It seems probable that the office would exist at the earliest periods of the world, and that in the rudest stages of society the nearest of kin would feel himself called on to vindicate the wrong done to one of the feebler members of his family. The word properly denotes, therefore, either vindicator, or redeemer; and so far as the term is concerned, it may refer either to God, as an avenger of the innocent, or to the future Redeemer - the Messiah. The meaning of this word would be met, should it be understood as referring to God, coming forth in a public manner to vindicate the cause of Job against all the charges and accusations of his professed friends; or to God, who would appear as his vindicator at the resurrection; or to the future Messiah - the Redeemer of the body and the soul. No argument in favor of either of these interpretations can be derived from the use of the word.
Liveth - Is alive - חי chay Septuagint, immortal - ἀένναός aennaos. He seems now to have forsaken me as if he were dead, but my faith is unwavering in him as a living vindicator. A similar expression occurs in . "My witness is in heaven, and my record is on high." It is a declaration of entire confidence in God, and will beautifully convey the emotions of the sincere believer in all ages. He may be afflicted with disease, or the loss of property, or be forsaken by his friends, or persecuted by his foes, but if he can look up to heaven and say, "I know that my Redeemer live's," he will have peace.
And that he shall stand - He will stand up, as one does who undertakes the cause of another. Jerome has rendered this as though it referred to Job," And in the last day I shall rise from the earth" - de terra surrecturus sum - as if it referred to the resurrection of the body. But this is not in accordance with the Hebrew, דקוּם deqû m - "he shall stand." There is clearly no necessary reference in this word to the resurrection. The simple meaning is, "he shall appear, or manifest himself, as the vindicator of my cause."
At the latter day - The word "day" here is supplied by the translators. The Hebrew is, יאחרין ye'achă ryô n - and after, afterward, hereafter, at length. The word literally means, hinder, hinder part - opposite to foremost, former. It is applied to the Mediterranean sea, as being behind when the eye of the geographer was supposed to be turned to the East; (see the notes at ;) then it means after, later, applied to a generation or age. Psa 48:14, to a day - to future times - (אחרין יום yô m 'achă ryô n), Pro 31:25; Isa 30:8. All that this word necessarily expresses here is, that at some future period this would occur. It does not determine when it would be. The language would apply to any future time, and might refer to file coming of the Redeemer, to the resurrection, or to some subsequent period in the life of Job. The meaning is, that however long he was to suffer, however protracted his calamities were, and were likely to be, be had the utmost confidence that God would at length, or at some future time, come forth to vindicate him. The phrase, "the latter day," has now acquired a kind of technical meaning, by which we naturally refer it to the day of judgment. But there is no evidence that it has any such reference here. On the general meaning of phrases of this kind, however, the reader may consult my notes at Isa 2:2.
Upon the earth - Hebrew על־עפר ‛ al ‛ â phâ r - upon the dust. Why the word dust is used, instead of ארץ 'erets earth, is unknown. It may be because the word dust is emphatic, as being contrasted with heaven, the residence of the Deity. Noyes. What kited of an appearance God would assume when he should thus come forth, or how he would manifest himself as the vindicator and Redeemer of Job, he does not intimate, and conjecture would be useless. The words do not necessarily imply any visible manifestation - though such a manifestation would not be forbidden by the fair construction of the passage. I say, they do not necessarily imply it; see Psa 12:5, "For the sighing of the needy, now will I arise, (Hebrew: stand up - אקוּם 'ā qû m, saith the Lord." Psa 44:26, "arise (Hebrew קוּמה qû mā h - stand up) for our help." Whether this refers to any visible manifestation in behalf of Job is to be determined in other words than by the mere meaning of this word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: I know: Job 33:23, Job 33:24; Psa 19:14; Isa 54:5, Isa 59:20, Isa 59:21; Eph 1:7
he shall: Gen 3:15, Gen 22:18; Joh 5:22-29; Jde 1:14
Job 19:26
Geneva 1599
19:25 For I know [that] my (q) redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:
(q) I do not so justify myself before the world, but I know that I will come before the great judge who will be my deliverer and Saviour.
John Gill
19:25 For I know,.... The particle which is sometimes rendered by the copulative "and", by an adversative "but", and sometimes as a causal particle "for", should not be rendered here by either; but as an explanative, "to wit", or "namely", as it is by Noldius (y); in connection with the preceding words; in which Job wishes some words of his were written in a book, or engrossed on sheets of lead, or were cut out on some rock, and particularly were engraved on his tombstone; "namely", these following, "I know that my Redeemer liveth", &c. and to this agrees Broughton, "how that my Redeemer liveth"; let these be the words written, engraved, and cut out there: by my Redeemer, he means not any mere man that should rise up and vindicate him; for the account of his then living, and of his standing on the earth in the latter day, will not agree with such an one; nor God the Father, to whom the character of a Redeemer is seldom or ever given, nor did he ever appear or stand on earth, nor was his shape seen at any time, Jn 5:37; but the Son of God, the Lord Jesus Christ, who is our "Goel", the word here used, our near kinsman, and so our Redeemer, to whom the right of redemption belonged; and who was spoken of by all the holy prophets, from the beginning of the world, as the Redeemer of his people, who should redeem them from all their sins; from the law, its curses and condemnation; from Satan, and his principalities and powers; from death and hell, and everlasting destruction; and that by giving himself a ransom for them; all which was known in the times of Job, Job 33:24; and known by him, who speaks of him as living; he then existed not only as a divine Person, as he did from all eternity, but in his office capacity as Mediator, and under the character of a Redeemer; for the virtue of his future redemption reached to all the ages before it, from the foundation of the world; besides, the epithet "living" points at him as the "living God", as he is, Heb 3:12; and so equal to the work of redemption, and able to redeem, and mighty to save; of whom it is said, not that he has lived, or shall live, but "liveth"; ever lives; and so an expression of the eternity of Christ, who is from everlasting to everlasting, the same today, yesterday, and for ever; and who, though he died in human nature, yet is alive, and lives for evermore; he has life in and of himself, as he is God over all blessed for ever; and has life in him for all his people, as Mediator; and is the author of spiritual life in them, and the donor of eternal life to them; and because he lives, they shall live also. Now Job had an interest in him as the living Redeemer, and knew he had, which is the greatest blessing that can be enjoyed; an interest in Christ is of infinitely more worth than the whole world, and the knowledge of it exceeds all others; this knowledge was not merely speculative, nor only approbational and fiducial, though such Job had, Job 13:15; but the knowledge of assurance of interest; to know Christ as a Redeemer of men, and not our Redeemer, is of no avail; the devils know him to be a Redeemer, but not theirs: men may have an interest in Christ, and as yet not know it; interest is before knowledge; it is neither knowledge nor faith that gives interest, but God of his grace gives both interest and knowledge: and such a knowledge as here expressed is a peculiar favour; it is owing to an understanding given to know him that is true, and that we are in him that is true; and to the spirit of wisdom and revelation, in the knowledge of Christ, and to the testimony which he bears; and such knowledge will support under the greatest afflictions and sorest trials; under the ill usage of friends, and the loss of nearest and dearest relations, and in the views of death and eternity; all which was Job's case:
and that he shall stand at the latter day upon the earth; appear in the world in human nature; be the seed of the woman, and born of one, be made flesh, and dwell among men, and converse with them, as Jesus did; who stood upon the land of Judea, and walked through Galilee, and went about doing good to the bodies and souls of men; and this was in the last days, and at the end of the world, Heb 1:1; as a pledge of this there were frequent appearances of the son of God in an human form to the patriarchs; nor need it seem strange that Job, though not an Israelite, had knowledge of the incarnation of Christ, when it is said to (z) be the opinion of the Indian Brahmans that God often appeared in the form and habit of some great men, and conversed among men; and that Wistnavius, whom, they say, is the second Person of the triune God, had already assumed a body nine times, and sometimes also an human one; and that the same will once more be made by him; and Confucius, the Chinese philosopher (a), left it in writing, that the Word would be made flesh, and foresaw the year when it would be: or, "he shall rise the last out of the earth" (b); and so it may respect his resurrection from the dead; he was brought to the dust of death, and was laid in the grave, and buried, in the earth, and was raised out of it; and whose resurrection is of the greatest moment and importance, the justification, regeneration, and resurrection of his people depending on it: but this is not to be understood as if he was the last that should rise from the dead; for he is the firstfruits of them that sleep, and the firstborn from the dead, the first that rose to an immortal life; but that he who, as to his divine nature, is the first and the last; or that, in his state of humiliation, is the last, the meanest, and most abject of men (c); or rather, who, as the public and federal head of his people, is "the last Adam", 1Cor 15:45; and who did rise as such for their justification, which makes the article of his resurrection an unspeakable benefit: or, "he shall stand over the earth in the latter day" (d) in the last times of all, in the close of time, at the end of the world, at his appearing and kingdom, when he shall come to judge the quick and dead; those that will be alive, and those that will be raised from the dead, who will meet him in the air over the earth, and shall be for ever with him; and even then "he shall stand upon the earth"; for it is expressly said, that when he shall come, and all the saints with him, "his feet shall stand on the mount of Olives", Zech 14:4; or, "he shall stand against the earth at the latter days" (e); in the resurrection morn, and shall exercise his authority over it, and command the earth and sea to give up their dead; and when at his all commanding voice the dead shall come out of their graves, as Lazarus came out of his, he shall stand then upon the dust of the earth, and tread upon it as a triumphant Conqueror, having subdued all his enemies, and now the last enemy, death, is destroyed by the resurrection of the dead: what a glorious and enlarged view had Job of the blessed Redeemer!
(y) "nempe ego", Nold. Ebr. Concord. Partic. p. 696. No. 1750. (z) Huet. Alnetan. Quaest. l. 2. c. 13. p. 234. (a) Martin. Sinic. Hist. l. 4. p. 131. (b) "qui postremus ex palvere (terra) surget", Nold. ib. (c) "Novissimus", i.e. "miserrimus et abjectus", Bolducius; "sic ultimus miserorum", Ciceron. Orat. pro Flacco 24. (d) "Supra pulverem", Cocceius, Schultens. (e) "Adhibebit suam vim pulveri", Tigurine version.
John Wesley
19:25 For - This is the reason of his confidence in the goodness of his cause, and his willingness to have the matter depending between him and his friends, published and submitted to any trial, because he had a living and powerful Redeemer to plead his cause, and to give sentence for him. My Redeemer - In whom I have a particular interest. The word Goel, here used; properly agrees to Jesus Christ: for this word is primarily used of the next kinsman, whose office it was to redeem by a price paid, the sold or mortgaged estate of his deceased kinsman; to revenge his death, and to maintain his name and honour, by raising up seed to him. All which more fitly agrees to Christ, who is our nearest kinsman and brother, as having taken our nature upon him; who hath redeemed that everlasting inheritance which our first parents had utterly lost, by the price of his own blood; and hath revenged the death of mankind upon the great contriver of it, the devil, by destroying him and his kingdom; and hath taken a course to preserve our name, and honour, and persons, to eternity. And it is well observed, that after these expressions, we meet not with such impatient or despairing passages, as we had before; which shews that they had inspired him with new life and comfort. Latter day - At the day of the general resurrection and judgment, which, as those holy patriarchs well knew and firmly believed, was to be at the end of the world. The earth - The place upon which Christ shall appear and stand at the last day. Heb. upon the dust; in which his saints and members lie or sleep, whom he will raise out of it. And therefore he is fitly said to stand upon the dust, or the grave, or death; because then he will put that among other enemies under his feet.
Robert Jamieson, A. R. Fausset and David Brown
19:25 redeemer--UMBREIT and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15-16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause: to see God with his own eyes, and in a renovated body (Job 19:27), would disprove the imputation of guilt cast on him because of the sufferings of his present body. That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance; with us this passage has a definite clearness, which it had not in his mind (see on Job 21:30). The idea in "redeemer" with Job is Vindicator (Job 16:19; Num 35:27), redressing his wrongs; also including at least with us, and probably with him, the idea of the predicted Bruiser of the serpent's head. Tradition would inform him of the prediction. FOSTER shows that the fall by the serpent is represented perfectly on the temple of Osiris at PhilÃ&brvbr;; and the resurrection on the tomb of the Egyptian Mycerinus, dating four thousand years back. Job's sacrifices imply sense of sin and need of atonement. Satan was the injurer of Job's body; Jesus Christ his Vindicator, the Living One who giveth life (Jn 5:21, Jn 5:26).
at the latter day--Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after (1Cor 15:45; Rev_ 1:17). Jesus Christ is the last. The day of Jesus Christ the last day (Jn 6:39).
stand--rather, "arise": as God is said to "raise up" the Messiah (Jer 23:5; Deut 18:15).
earth--rather, "dust": often associated with the body crumbling away in it (Job 7:21; Job 17:16); therefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise. "Arise above the dust," strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it (1Cor 15:20, 1Cor 15:23). The Spirit intended in Job's words more than Job fully understood (1Pet 1:12). Though He seems, in forsaking me, to be as one dead, He now truly "liveth" in heaven; hereafter He shall appear also above the dust of earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the "murderer" (Jn 8:44), here Job's persecutor (Heb 2:14). Compare also as to redemption of the inheritance by the kinsman of the dead (Ruth 4:3-5; Eph 1:14).
19:2619:26: զմորթ իմ որ կրեաց զայս ամենայն։ ՚Ի Տեառնէ վճարեցաւ ինձ այս.
26 յարութիւն տալով մարմնիս, որ այս բոլորը համբերեց, տարաւ: Տիրոջ կողմից են հասել բոլորը,
26 Ու թէեւ մորթէս ետքը այս ալ փճանայ, Բայց իմ մարմնովս Աստուած պիտի տեսնեմ
յարուցանել զմորթ իմ որ կրեաց զայս ամենայն. ի Տեառնէ վճարեցաւ ինձ այս:

19:26: զմորթ իմ որ կրեաց զայս ամենայն։ ՚Ի Տեառնէ վճարեցաւ ինձ այս.
26 յարութիւն տալով մարմնիս, որ այս բոլորը համբերեց, տարաւ: Տիրոջ կողմից են հասել բոլորը,
26 Ու թէեւ մորթէս ետքը այս ալ փճանայ, Բայց իմ մարմնովս Աստուած պիտի տեսնեմ
zohrab-1805▾ eastern-1994▾ western am▾
19:2619:26 и я во плоти моей узрю Бога.
19:26 ἀναστήσαι ανιστημι stand up; resurrect τὸ ο the δέρμα δερμα skin μου μου of me; mine τὸ ο the ἀνατλῶν ανετλην this; he παρὰ παρα from; by γὰρ γαρ for κυρίου κυριος lord; master ταῦτά ουτος this; he μοι μοι me συνετελέσθη συντελεω consummate; finish
19:26 וְ wᵊ וְ and אַחַ֣ר ʔaḥˈar אַחַר after עֹ֖ורִֽי ʕˌôrˈî עֹור skin נִקְּפוּ־ niqqᵊfû- נקף strike זֹ֑את zˈōṯ זֹאת this וּ֝ ˈû וְ and מִ mi מִן from בְּשָׂרִ֗י bbᵊśārˈî בָּשָׂר flesh אֶֽחֱזֶ֥ה ʔˈeḥᵉzˌeh חזה see אֱלֹֽוהַּ׃ ʔᵉlˈôₐh אֱלֹוהַּ god
19:26. et rursum circumdabor pelle mea et in carne mea videbo DeumAnd I shall be clothed again with my skin, and in my flesh I shall see my God.
26. And after my skin hath been thus destroyed, yet from my flesh shall I see God:
19:26. And I will be enveloped again with my skin, and in my flesh I will see my God.
19:26. And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God:
And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God:

19:26 и я во плоти моей узрю Бога.
19:26
ἀναστήσαι ανιστημι stand up; resurrect
τὸ ο the
δέρμα δερμα skin
μου μου of me; mine
τὸ ο the
ἀνατλῶν ανετλην this; he
παρὰ παρα from; by
γὰρ γαρ for
κυρίου κυριος lord; master
ταῦτά ουτος this; he
μοι μοι me
συνετελέσθη συντελεω consummate; finish
19:26
וְ wᵊ וְ and
אַחַ֣ר ʔaḥˈar אַחַר after
עֹ֖ורִֽי ʕˌôrˈî עֹור skin
נִקְּפוּ־ niqqᵊfû- נקף strike
זֹ֑את zˈōṯ זֹאת this
וּ֝ ˈû וְ and
מִ mi מִן from
בְּשָׂרִ֗י bbᵊśārˈî בָּשָׂר flesh
אֶֽחֱזֶ֥ה ʔˈeḥᵉzˌeh חזה see
אֱלֹֽוהַּ׃ ʔᵉlˈôₐh אֱלֹוהַּ god
19:26. et rursum circumdabor pelle mea et in carne mea videbo Deum
And I shall be clothed again with my skin, and in my flesh I shall see my God.
19:26. And I will be enveloped again with my skin, and in my flesh I will see my God.
19:26. And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:26: And though after my skin worms destroy this body - My skin, which is now almost all that remains of my former self, except the bones; see They destroy this - not body. נקפו זאת nikkephu zoth, they - diseases and affliction, destroy This wretched composition of misery and corruption.
Yet in my flesh shall I see God - Either, I shall arise from the dead, have a renewed body and see him with eyes of flesh and blood, though what I have now shall shortly moulder into dust, or, I shall see him in the flesh; my Kinsman, who shall partake of my flesh and blood, in order that he may ransom the lost inheritance.
Albert Barnes: Notes on the Bible - 1834
19:26: And though - Margin, Or, after I shall awake, though this body be destroyed, yet out of my flesh shall I see God. This verse has given not less perplexity than the preceding. Noyes renders it,
And though with this skin this body be wasted away,
Yet in my flesh shall I see God.
Dr. Good renders it,
And, after the disease hath destroyed my skin,
That in my flesh I shall see God.
Rosenmuller explains it, "And when after my skin (scil. is consumed and destroyed) they consume (scil. those corroding, or consuming, that is, it is corroded, or broken into fragments) this, that is, this structure of my bones - my body (which he does not mention, because it was so wasted away that it did not deserve to be called a body) - yet without my flesh - with my whole body consumed, shall I see God." He translates it,
Et quum post cutem meam hoc fuerit consumptum,
Tamen absque carne mea videbo Deum.
The Hebrew is literally, "and after my skin." Gesenius translates it, "After they shall have destroyed my skin, this shall happen - that I will see God." Herder renders it,
Though they tear and devour this my skin,
Yet in my living body shall I see God.
The fair and obvious meaning, I think, is that which is conveyed by our translation. Disease had attacked his skin. It was covered with ulcers, and was fast consuming; compare ; . This process of corruption and decay he had reason to expect would go on until all would be consumed. But if it did, he would hold fast his confidence in God. He would believe that he would come forth as his vindicator, and he would still put his trust in him.
Worms - This word is supplied by our translators. There is not a semblance of it in the original. That is, simply, "they destroy;" where the verb is used impersonally, meaning that it would be destroyed; The agent by which this would be done is not specified. The word rendered "destroy" נקפו nâ qaphû from נקף nâ qaph, means "to cut, to strike, to cut down" (compare the notes at , for the general meaning of the word), and here means to destroy; that is, that the work of destruction might go on until the frame should be wholly wasted away. It is not quite certain that the word here would convey the idea that he expected to die. It may mean that he would become entirely emaciated, and all his flesh be gone. There is nothing, however, in the word to show that he did not expect to die - and perhaps that would be the most obvious and proper interpretation.
This body - The word body is also supplied by the translators. The Hebrew is simply זאת zô'th - this. Perhaps he pointed to his body - for there can be no doubt that his body or flesh is intended. Rosenmuller supposes that he did not mention it, because it was so emaciated that it did not deserve to be called a body.
Yet in my flesh - Hebrew "From my flesh" - מבשׂרי mı̂ bâ ś â rı̂ y. Herder renders this, "In my living body." Rosenmuller, absque carne mea - "without my flesh;" and explains it as meaning, "my whole body being consumed, I shall see God." The literal meaning is, "from, or out of, my flesh shall I see God." It does not mean in his flesh, which would have been expressed by the preposition ב (b) - but there is the notion that from or out of his flesh he would see him; that is, clearly, as Rosenmuller has expressed it, tho' my body be consumed, and I have no flesh, I shall see him. Disease might carry its fearful ravages through all his frame, until it utterly wasted away, yet; he had confidence that he would see his vindicator and Redeemer on the earth. It cannot be proved that this refers to the resurrection of that body, and indeed the natural interpretation is against it. It is, rather, that though without a body, or though his body should all waste away, he would see God as his vindicator. He would not always be left overwhelmed in this manner with calamities and reproaches. He would be permitted to see God coming forth as his Goal or Avenger, and manifesting himself as his friend. Calmly, therefore, he would bear these reproaches and trials, and see his frame waste away, for it would not always be so - God would yet undertake and vindicate his cause.
Shall I see God - He would be permitted to behold him as his friend and avenger. What was the nature of the vision which he anticipated, it is not possible to determine with certainty. If he expected that God would appear in some remarkable manner to judge the world and to vindicate the cause of the oppressed; or that he would come forth in a special manner to vindicate his cause; or if he looked to a general resurrection, and to the trial on that day, the language would apply to either of these events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: And though: etc. Or, After I shall awake, though this body be destroyed, yet out of my flesh shall I see God. Psa 17:15
in my flesh: Psa 16:9, Psa 16:11; Mat 5:8; Co1 13:12, Co1 15:53; Phi 3:21; Jo1 3:2; Rev 1:7
Job 19:27
Carl Friedrich Keil and Franz Delitzsch
19:26
26 And after my skin, thus torn to pieces,
And without my flesh shall I behold Eloah,
27 Whom I shall behold for my good,
And mine eyes shall see Him and no other -
My veins languish in my bosom.
28 Ye think: "How shall we persecute him?"
Since the root of the matter is found in me -
29 Therefore be ye afraid of the sword,
For wrath meeteth the transgressions of the sword,
That ye may know there is a judgment!
If we have correctly understood על־עפר,Job 19:25, we cannot in this speech find that the hope of a bodily recovery is expressed. In connection with this rendering, the oldest representative of which is Chrysostom, מבּשׂרי is translated either: free from my flesh = having become a skeleton (Umbr., Hirz., and Stickel, in comm. in Iobi loc. de Gole, 1832, and in the transl., Gleiss, Hlgst., Renan), but this מבשׂרי, if the מן is taken as privative, can signify nothing else but fleshless = bodiless; or: from my flesh, i.e., the flesh when made whole again (viz., Eichhorn in the Essay, which has exercised considerable influence, to his Allg. Bibl. d. bibl. Lit. i. 3, 1787, von Clln, BCr., Knapp, von Hofm.,
(Note: Von Hofmann (Schriftbeweis, ii. 2, 503) translates: "I know, however, my Redeemer is living, and hereafter He will stand forth which must have been יעמד instead of יקום] upon the earth and after my skin, this surrounding (נקּפוּ, Chaldaism, instead of נקּפוּת after the form עקּשׁוּת), and from my flesh shall I behold God, whom I shall behold for myself, and my eyes see [Him], and He is not strange.")
and others), but hereby the relation of Job 19:26 to Job 19:26 becomes a contrast, without there being anything to indicate it. Moreover, this rendering, as מבשׂרי may also be explained, is in itself contrary to the spirit and plan of the book; for the character of Job's present state of mind is, that he looks for certain death, and will hear nothing of the consolation of recovery (Job 17:10-16), which sounds to him as mere mockery; that he, however, notwithstanding, does not despair of God, but, by the consciousness of his innocence and the uncharitableness of the friends, is more and more impelled from the God of wrath and caprice to the God of love, his future Redeemer; and that then, when at the end of the course of suffering the actual proof of God's love breaks through the seeming manifestation of wrath, even that which Job had not ventured to hope is realized: a return of temporal prosperity beyond his entreaty and comprehension.
On the other hand, the mode of interpretation of the older translators and expositors, who find an expression of the hope of a resurrection at the end of the preceding strophe or the beginning of this, cannot be accepted. The lxx, by reading יקים instead of יקום, and connecting יקים עורי נקפו זאת, translates: ἀναστήσει δὲ (Cod. Vat. only ἀναστῆσαι) μου τὸ σῶμα (Cod. Vat. τὸ δέρμα μου) τὸ ἀναντλοῦν μοι (Cod. Vat. om. μοι) ταῦτα, - but how can any one's skin be said to awake (Italic: super terram resurget cutis mea),
(Note: Stickel therefore maintains that this ἀνιστάναι of the lxx is to be understood not of being raised from the dead, but of being restored to health; vid., on the contrary, Umbreit in Stud. u. Krit. 1840, i., and Ewald in d. Theol. Jahrbb., 1843, iv.)
and whence does the verb נקף obtain the signification exhaurire or exantlare? Jerome's translation is not less bold: Scio enim quod redemptor meus vivit et in novissimo die de terra surrecturus sum, as though it were אקום, not יקום, and as though אחרון could signify in novissimo die (in favour of which Is 9:1 can only seemingly be quoted)! The Targ. translates: "I know that my Redeemer liveth, and hereafter His redemption will arise (become a reality) over the dust (into which I shall be dissolved), and after my skin is again made whole (thus
(Note: In this signification, to recover, prop. to recover one's self, אתּפח is used in Talmudic; vid., Buxtorf, פוח and תפח. The rabbinical expositors ignore this Targum, and in general furnish but little that is useful here.)
אתּפח seems to require to be translated, not intumuit) this will happen; and from my flesh I shall again behold God." It is evident that this is intended of a future restoration of the corporeal nature that has become dust, but the idea assigned to נקפו ot is without foundation. Luther also cuts the knot by translating: (But I know that my Redeemer liveth), and He will hereafter raise me up out of the ground, which is an impossible sense that is word for word forced upon the text. There is just as little ground for translating Job 19:26 with Jerome: et rursum circumdabor pelle mea (after which Luther: and shall then be surrounded with this my skin); for נקּפוּ can as Niph. not signify circumdabor, and as Piel does not give the meaning cutis mea circumdabit (scil. me), since נקפו cannot be predicate to the sing. עורי. In general, נקפו cannot be understood as Niph., but only as Piel; the Piel niqap, however, signifies not: to surround, but: to strike down, e.g., olives from the tree, Is 17:6, or the trees themselves, so that they lie felled on the ground, Is 10:34, comp. Arab. nqf, to strike into the skull and injure the soft brain, then: to strike forcibly on the head (gen. on the upper part), or also: to deal a blow with a lance or stick.
(Note: Thus, according to the Turkish Kamus: to sever the skull from (Arab. ‛n) the brain, i.e., so that the brain is laid bare, or also e.g., to split the coloquintida or bitter cucumber, so that the seeds are laid bare, or: to crack the bones and take out the marrow, cognate with Arab. nqb, for the act of piercing an egg is called both naqaba and naqafa-l-beidha. In Hebrew נקף coincides with נגף, not with נקב.)
Therefore Job 19:26, according to the usage of the Semitic languages, can only be intended of the complete destruction of the skin, which is become cracked and broken by the leprosy; and this was, moreover, the subject spoken of above (Job 19:20, comp. Job 30:19). For the present we leave it undecided whether Job here confesses the hope of the resurrection, and only repel those forced misconstructions of his words which arbitrarily discern this hope in the text. Free from such violence is the translation: and after this my skin is destroyed, i.e., after I shall have put off this my body, from my flesh (i.e., restored and transfigured), I shall behold God. Thus is מבשׂרי understood by Rosenm., Kosegarten (diss. in Iob, xix. 1815), Umbreit (Stud. u. Krit. 1840, i.), Welte, Carey, and others. But this interpretation is also untenable. For, 1. In this explanation Job 19:26 is taken as an antecedent; a praepos., however, like אחר or עד, used as a conj., has, according to Hirzel's correct remark, the verb always immediately after it, as Job 42:7; Lev 14:43; whereas 1Kings 20:41, the single exception, is critically doubtful. 2. It is not probable that the poet by עורי should have thought of the body, which disease is rapidly hurrying on to death, and by בשׂרי, on the other hand, of a body raised up and glorified. 3. Still more improbable is it that בשׂר should be so used here as in the church's term, resurrectio carnis, which is certainly an allowable expression, but one which exceeds the meaning of the language of Scripture. בשׂר, σάρξ, is in general, and especially in the Old Testament, a notion which has grown up in almost inseparable connection with the marks of frailty and sinfulness. And 4. The hope of a resurrection as a settled principle in the creed of Israel is certainly more recent than the Salomonic period. Therefore by far the majority of modern expositors have decided that Job does not indeed here avow the hope of the resurrection, but the hope of a future spiritual beholding of God, and therefore of a future life; and thus the popular idea of Hades, which elsewhere has sway over him, breaks out. Thus, of a future spiritual beholding of God, are Job's words understood by Ewald, Umbreit (who at first explained them differently), Vaihinger, Von Gerlach, Schlottmann, Hlemann (Schs. Kirchen- u. Schulbl. 1853, Nos. 48, 50, 62), Knig (Die Unsterblichkeitsidee im B. Iob, 1855), and others, also by the Jewish expositors Arnheim and Lwenthal. This rendering, which is also adopted in the Art. Hiob in Herzog's Real-Encyclopdie, does not necessitate any impossible misconstruction of the language, but, as we shall see further on, it does not exhaust the meaning of Job's confession.
First of all, we will continue the explanation of each expression אחר is a praepos., and used in the same way as the Arabic ba‛da is sometimes used: after my skin, i.e., after the loss of it (comp. Job 21:21, אחריו, after he is dead). נקּפוּ is to be understood relatively: which they have torn in pieces, i.e., which has been torn in pieces (comp. the same use of the 3 pers., Job 4:19; Job 18:18); and זאת, which, according to Targ., Koseg., Stickel de Gole, and Ges. Thes., ought to be taken inferentially, equivalent to hoc erit (this, however, cannot be accepted, because it must have been וזאת אחר וגו, Arab. w-ḏlk b‛d 'n, idque postquam, and moreover would require the words to be arranged אחר נקפו עורי), commonly however taken together with עורי (which is nevertheless masc.), is understood as pointing to his decayed body, seems better to be taken adverbially: in this manner (Arnheim, Stickel in his translation, von Gerl., Hahn); it is the acc. of reference, as Job 33:12. The מן of מבּשׂרי is the negative מן: free from my flesh (prop. away, far from, Num 15:25; Prov 20:3), - a rather frequent way of using this preposition (vid., Job 11:15; Job 21:9; Gen 27:39; 2Kings 1:22; Jer 48:45). Accordingly, we translate: "and after my skin, which they tear to pieces thus, and free from my flesh, shall I behold Eloah." That Job, after all, is permitted to behold God in this life, and also in this life receives the testimony of his justification, does not, as already observed, form any objection to this rendering of Job 19:26 : it is the reward of his faith, which, even in the face of certain death, has not despaired of God, that he does not fall into the power of death at all, and that God forthwith condescends to him in love. And that Job here holds firm, even beyond death, to the hope of beholding God in the future as a witness to his innocence, does not, after Job 14:13-15; Job 16:18-21, come unexpectedly; and it is entirely in accordance with the inner progress of the drama, that the thought of a redemption from Hades, expressed in the former passage, and the demand expressed in the latter passage, for the rescue of the honour of his blood, which is even now guaranteed him by his witness in heaven, are here comprehended, in the confident certainty that his blood and his dust will not be declared by God the Redeemer as innocent, without his being in some way conscious of it, though freed from this his decaying body. In Job 19:27 he declares how he will behold God: whom I shall behold to me, i.e., I, the deceased one, as being for me (לי, like Ps 62:2; Ps 118:6), and my eyes see Him, and not a stranger. Thus (neque alius) lxx, Targ., Jerome, and most others translate; on the other hand, Ges. Thes., Umbr., Vaih., Stick., Hahn, and von Hofm. translate: my eyes see Him, and indeed not as an enemy; but זר signifies alienus and alius, not however adversarius, which latter meaning it in general obtains only in a national connection; here (used as in Prov 27:2) it excludes the three: none other but Job, by which he means his opponents, will see God rising up for him, taking up his cause. ראוּ is praet. of the future, therefore praet. propheticum, or praet. confidentiae (as frequently in the Psalms). His reins within him pine after this vision of God. Hahn, referring to Job 16:13, translates incorrectly: "If even my reins within me perish," which is impossible, according to the syntax; for Ps 73:26 has כלה in the sense of licet defecerit as hypothetical antecedent. The Syriac version is altogether wrong: my reins (culjot) vanish completely away by reason of my lot (בּחקּי). It would be expressed in Arabic exactly as it is here: culâja (or, dual, culatâja) tadhûbu, my reins melt; for in Arab. also, as in the Semitic languages generally, the reins are considered as the seat of the tenderest and deepest affections (Psychol. S. 268, f), especially of love, desire, longing, as here, where כּלה, as in Ps 119:123 and freq., is intended of wasting away in earnest longing for salvation.
Having now ended the exposition of the single expressions, we inquire whether those do justice to the text who understand it of an absolutely bodiless future beholding of God. We doubt it. Job says not merely that he, but that his eyes, shall behold God. He therefore imagines the spirit as clothed with a new spiritual body instead of the old decayed one; not so, however, that this spiritual body, these eyes which shall behold in the future world, are brought into combination with the present decaying body of flesh. But his faith is here on the direct road to the hope of a resurrection; we see it germinating and struggling towards the light. Among the three pearls which become visible in the book of Job above the waves of conflict, viz., Job 14:13-15; Job 16:18-21; Job 19:25-27, there is none more costly than this third. As in the second part of Isaiah, the fifty-third chapter is outwardly and inwardly the middle and highest point of the 3 x 9 prophetic utterances, so the poet of the book of Job has adorned the middle of his work with this confession of his hero, wherein he himself plants the flag of victory above his own grave.
Now in Job 19:28 Job turns towards the friends. He who comes forth on his side as his advocate, will make Himself felt by them to be a judge, if they continue to persecute the suffering servant of God (comp. Job 13:10-12). It is not to be translated: for then ye will say, or: forsooth then will ye say. This would be כי אז תאמרו, and certainly imply that the opponents will experience just the same theophany, that therefore it will be on the earth. Oehler (in his Veteris Test. sententia de rebus post mortem futuris, 1846) maintains this instance against the interpretation of this confession of Job of a future beholding; it has, however, no place in the text, and Oehler rightly gives no decisive conclusion.
(Note: He remains undecided between a future spiritual and a present beholding of God: harum interpretationum utra rectior sit, vix erit dijudicandum, nam in utramque partem facile potest disputari.)
For Job 19:28, as is rightly observed by C. W. G. Kstlin (in his Essay, de immortalitatis spe, quae in l. Iobi apparere dicitur, 1846) against Oehler, and is even explained by Oetinger, is the antecedent to Job 19:29 (comp. Job 21:28.): if ye say: how, i.e., under what pretence of right, shall we prosecute him (נרדּף־לו, prop. pursue him, comp. Judg 7:25), and (so that) the root of the matter (treated of) is found in me (בי, not בּו, since the oratio directa, as in Job 22:17, passes into the oratio obliqua, Ew. 338, a); in other words: if ye continue to seek the cause of my suffering in my guilt, fear ye the sword, i.e., God's sword of vengeance (as Job 15:22, and perhaps as Is 31:8 : a sword, without the art. in order to combine the idea of what is boundless, endless, and terrific with the indefinite - the indetermination ad amplificandum described on Ps 2:12). The confirmatory substantival clause which follows has been very variously interpreted. It is inadmissible to understand חמה of the rage of the friends against Job (Umbr., Schlottm., and others), or חרב עונות of their murderous sinning respecting Job; both expressions are too strong to be referred to the friends. We must explain either: the glow, i.e., the glow of the wrath of God, are the expiations which the sword enjoins (Hirz., Ew., and others); but apart from עון not signifying directly the punishment of sin, this thought is strained; or, which we with Rosenm. and others prefer: glow, i.e., the glow of the wrath of God, are the sword's crimes, i.e., they carry glowing anger as their reward in themselves, wrath overtakes them. Crimes of the sword are not such as are committed with the sword - for such are not treated of here, and, with Arnh. and Hahn, to understand חרב of the sword "of hostilely mocking words," is arbitrary and artificial - but such as have incurred the sword. Job thinks of slander and blasphemy. These are even before a human tribunal capital offences (comp. Job 31:11, Job 31:28). He warns the friends of a higher sword and a higher power, which they will not escape: "that ye may know it." שׁדּין, for which the Keri is שׁדּוּן. An ancient various reading (in Pinkster) is ידעוּן (instead of תּדעוּן). The lxx shows how it is to be interpreted: θυμὸς γὰρ ἐπ ̓ ἀνόμους (Cod. Alex. - οις) ἐπελεύσεται, καὶ τότε γνώσονται. According to Cod. Vat. the translation continues ποῦ ἔστιν αὐτῶν ἡ ὕλη (שׂדין, comp. Job 29:5, where שׁדי is translated by ὑλώδης); according to Cod. Alex. ὅτι οὐδαμοῦ αὐτῶν ἡ ἴσχυς ἐστίν (שׁדין from שׁדד). Ewald in the first edition, which Hahn follows, considers, as Eichhorn already had, שׁדּין as a secondary form of שׁדּי; Hlgst. wishes to read שׁדּי at once. It might sooner, with Raschi, be explained: that ye might only know the powers of justice, i.e., the manifold power of destruction which the judge has at his disposal. But all these explanations are unsupported by the usage of the language, and Ewald's conjecture in his second edition: אי שׁדּכם (where is your violence), has nothing to commend it; it goes too far from the received text, calls the error of the friends by an unsuitable name, and gives no impressive termination to the speech.
On the other hand, the speech could not end more suitably than by Job's bringing home to the friends the fact that there is a judgment; accordingly it is translated by Aq. ὅτι κρίσις; by Symm., Theod., ὅτι ἔστι κρίσις. שׁ is = אשׁר once in the book of Job, as probably also once in the Pentateuch, Gen 6:3. דּין or דּוּן are infinitive forms; the latter from the Kal, which occurs only in Gen 6:3, with Cholem, which being made a substantive (as e.g., בּוּז), signifies the judging, the judgment. Why the Keri substitutes דון, which does not occur elsewhere in the signification judicium, for the more common דין, is certainly lost to view, and it shows only that the reading shdwn was regarded in the synagogue as the traditional. דּין has everywhere else the signification judicium, e.g., by Elihu, Job 36:17, and also often in the book of Proverbs, e.g., Job 20:8 (comp. in the Arabizing supplement, ch. 31:8). The final judgment is in Aramaic רבּא דּינא; the last day in Hebrew and Arabic, הדּין יום, jaum ed-dı̂n. To give to "שׁדין, that there is a judgment," this dogmatically definite meaning, is indeed, from its connection with the historical recognition of the plan of redemption, inadmissible; but there is nothing against understanding the conclusion of Job's speech according to the conclusion of the book of Ecclesiastes, which belongs to the same age of literature.
The speech of Job, now explained, most clearly shows us how Job's affliction, interpreted by the friends as a divine retribution, becomes for Job's nature a wholesome refining crucible. We see also from this speech of Job, that he can only regard his affliction as a kindling of divine wrath, and God's meeting him as an enemy (Job 19:11). But the more decidedly the friends affirm this, and describe the root of the manifestation as lying in himself, in his own transgression; and the more uncharitably, as we have seen it at last in Bildad's speech, they go to an excess in their terrible representations of the fate of the ungodly with unmistakeable reference to him: the more clearly is it seen that this indirect affliction of misconstruction must tend to help him in his suffering generally to the right relation towards God. For since the consolation expected from man is changed into still more cutting accusation, no other consolation remains to him in all the world but the consolation of God; and if the friends are to be in the right when they persist unceasingly in demonstrating to him that he must be a heinous sinner, because he is suffering so severely, the conclusion is forced upon him in connection with his consciousness of innocence, that the divine decree is an unjust one (Job 19:5). From such a conclusion, however, he shrinks back; and this produces a twofold result. The crushing anguish of soul which the friends inflict on him, by forcing upon him a view of his suffering which is as strongly opposed to his self-consciousness as to his idea of God, and must therefore bring him into the extremest difficulty of conscience, drives him to the mournful request, "Have pity upon, have pity upon me, O ye my friends" (Job 19:21); they shall not also pursue him whom God's hand has touched, as if they were a second divine power in authority over him, that could dispose of him at its will and pleasures; they shall, moreover, cease from satisfying the insatiable greed of their nature upon him. He treats the friends in the right manner; so that if their heart were not encrusted by their dogma, they would be obliged to change their opinion. This in Job's conduct is an unmistakeable step forward to a more spiritual state of mind. But the stern inference of the friends has a beneficial influence not merely on his relation to them, but also on his relation to God. To the wrathful God, whom they compel him to regard also as unjust, he cannot in itself cling. He is so much the less able to do this, as he is compelled the more earnestly to long for vindication, the more confidently he is accused.
When he now wishes that the testimony which he has laid down concerning his innocence, and which is contemporaries do not credit, might be graven in the rock with an iron pen, and filled in with lead, the memorial in words of stone is but a dead witness; and he cannot even for the future rely on men, since he is so contemptuously misunderstood and deceived by them in the present. This impels his longing after vindication forward from a lifeless thing to a living person, and turns his longing from man below to God above. He has One who will acknowledge his misjudged cause, and set it right, - a Gol, who will not first come into being in a later generation, but liveth - who has not to come into being, but is. There can be no doubt that by the words chy n'l he means the same person of whom in Job 16:19 he says: "Behold, even now in heaven is my Witness, and One who acknowledges me is in the heights." The חי here corresponds to the גם עתה in that passage; and from this - that the heights of heaven is the place where this witness dwells - is to be explained the manner in which Job (Job 19:25) expresses his confident belief in the realization of that which he (Job 16:20) at first only importunately implores: as the Last One, whose word shall avail in the ages of eternity, when the strife of human voices shall have long been silent, He shall stand forth as finally decisive witness over the dust, in which Job passed away as one who in the eye of man was regarded as an object of divine punishment. And after his skin, in such a manner destroyed, and free from his flesh, which is even now already so fallen in that the bones may be seen through it (Job 19:20), he will behold Eloah; and he who, according to human judgment, has died the death of the unrighteous, shall behold Eloah on his side, his eyes shall see and not a stranger; for entirely for his profit, in order that he may bask in the light of His countenance, will He reveal himself.
This is the picture of the future, for the realization of which Job longs so exceedingly, that his reins within him pine away with longing. Whence we see, that Job does not here give utterance to a transient emotional feeling, a merely momentary flight of faith; but his hidden faith, which during the whole controversy rests at the bottom of his soul, and over which the waves of despair roll away, here comes forth to view. He knows, that although his outward man may decay, God cannot, however, fail to acknowledge his inner man. But does this confidence of faith of Job really extend to the future life? It has, on the contrary, been observed, that if the hope expressed with such confidence were a hope respecting the future life, Job's despondency would be trifling, and to be rejected; further, that this hope stands in contradiction to his own assertion, Job 14:14 : "If man dies, shall he live again? All the days of my warfare would I wait, till my change should come;" thirdly, that Job's character would be altogether wrongly drawn, and would be a psychological caricature, if the thought slumbering in Job's mind, which finds utterance in Job 19:25-27, were the thought of a future vision of God; and finally, that the unravelling of the knot of the puzzle, which continually increases in entanglement by the controversy with the friends, at the close of the drama, is effected by a theophany, which issues in favour of one still living, not, as ought to be expected by that rendering, a celestial scene unveiled over the grave of Job. But such a conclusion was impossible in an Old Testament book. The Old Testament as yet knew nothing of a heaven peopled with happy human spirits, arrayed in white robes (the stola prima). And at the time when the book of Job was composed, there was also neither a positive revelation nor a dogmatic confession of the resurrection of the dead, which forms the boundary of the course of this world, in existence. The book of Job, however, shows us how, from the conflict concerning the mystery of this present life, faith struggled forth towards a future solution. The hope which Job expresses is not one prevailing in his age - not one that has come to him from tradition - not one embracing mankind, or even only the righteous in general. All the above objections would be really applicable, if it were evident here that Job was acquainted with the doctrine of a beholding of God after death, which should recompense the pious for the sufferings of this present time. But such is not the case. The hope expressed is not a finished and believingly appropriating hope; on the contrary, it is a hope which is first conceived and begotten under the pressure of divinely decreed sufferings, which make him appear to be a transgressor, and of human accusations which charge him with transgression. It is impossible for him to suppose that God should remain, as now, so hostilely turned from him, without ever again acknowledging him. The truth must at last break through the false appearance, and wrath again give place to love. That it should take place after his death, is only the extreme which his faith assigns to it.
If we place ourselves on the standpoint of the poet, he certainly here gives utterance to a confession, to which, as the book of Proverbs also shows, the Salomonic Chokma began to rise in the course of believing thought; but also on the part of the Chokma, this confession was primarily only a theologoumenon, and was first in the course of centuries made sure under the combined agency of the progressive perception of the revelation and facts connected with redemption; and it is first of all in the New Testament, by the descent to Hades and the ascension to heaven of the Prince of Life, that it became a fully decided and well-defined element of the church's creed. If, however, we place ourselves on the standpoint of the hero of the drama, this hope of future vindication which flashes through the fierceness of the conflict, far from making it a caricature,
(Note: If Job could say, like Tobia, Job 2:1-13 :17f., Vulg.: filii sanctorum sumus et vitam illam exspectamus, quam Deus daturus est his qui fidem suam nunquam mutant ab eo, his conduct would certainly be different; but what he expresses in Job 19:25-27 is very far removed from this confession of faith of Tobia.)
gives to the delineation of his faith, which does not forsake God, the final perfecting stroke. Job is, as he thinks, meeting certain death. Why then should not the poet allow him to give utterance to that demand of faith, that he, even if God should permit him apparently to die the sinner's death, nevertheless cannot remain unvindicated? Why should he not allow him here, in the middle of the drama, to rise from the thought, that the cry of his blood should not ascend in vain, to the thought that this vindication of his blood, as of one who is innocent, should not take place without his being consciously present, and beholding with his own eyes the God by whose judicial wrath he is overwhelmed, as his Redeemer? This hope, regarded in the light of the later perception of the plan of redemption, is none other than the hope of a resurrection; but it appears here only in the germ, and comes forward as purely personal: Job rises from the dust, and, after the storm of wrath is passed, sees Eloah, as one who acknowledges him in love, while his surviving opponents fall before the tribunal of this very God. It is therefore not a share in the resurrection of the righteous (in Isa 26, which is uttered prophetically, but first of all nationally), and not a share in the general resurrection of the dead (first expressed in Dan 12:2), with which Job consoled himself; he does not speak of what shall happen at the end of the days, but of a purely personal matter after his death. Considering himself as one who must die, and thinking of himself as deceased, and indeed, according to appearance, overwhelmed by the punishment of his misdeeds, he would be compelled to despair of God, if he were not willing to regard even the incredible as unfailing, this, viz., that God will not permit this mark of wrath and of false accusation to attach to his blood and dust. That the conclusion of the drama should be shaped in accordance with this future hope, is, as we have already observed, not possible, because the poet (apart from his transferring himself to the position and consciousness of his patriarchal hero) was not yet in possession, as a dogma, of that hope which Job gives utterance to as an aspiration of his faith, and which even he himself only at first, like the psalmists (vid., on Ps 17:15; Ps 49:15, Ps 73:26), had as an aspiration of faith;
(Note: The view of Bttcher, de inferis, p. 149, is false, that the poet by the conclusion of his book disapproves the hope expressed, as dementis somnium.)
Tit was, however, also entirely unnecessary, since it is indeed not the idea of the drama that there is a life after death, which adjusts the mystery of the present, but that there is a suffering of the righteous which bears the disguise of wrath, but nevertheless, as is finally manifest, is a dispensation of love.
If, however, it is a germinating hope, which in this speech of Job is urged forth by the strength of his faith, we can, without anachronistically confusing the different periods of the development of the knowledge of redemption, regard it as a full, but certainly only developing, preformation of the later belief in the resurrection. When Job says that with his own eyes he shall behold Eloah, it is indeed possible by these eyes to understand the eyes of the spirit;
(Note: Job's wish, Job 19:23, is accomplished, as e.g., Jas 5:1 shows, and his hope is realized, since he has beheld God the Redeemer enter Hades, and is by Him led up on high to behold God in heaven. We assume the historical reality of Job and the consistence of his history with the rest of Scripture, which we have treated in Bibl Psychol. ch. 6 3, on the future life and redemption. Accordingly, one might, with the majority of modern expositors, limit Job's hope to the beholding of God in the intermediate state; but, as is further said above, such particularizing is unauthorized.)
but it is just as possible to understand him to mean the eyes of his renewed body (which the old theologians describe as stola secunda, in distinction from the stola prima of the intermediate state); and when Job thinks of himself (Job 19:25) as a mouldering corpse, should he not by his eyes, which shall behold Eloah, mean those which have been dimmed in death, and are now again become capable of seeing? While, if we wish to expound grammatical-historically, not practically, not homiletically, we also dare not introduce the definiteness of the later dogma into the affirmation of Job. It is related to eschatology as the protevangelium is to soteriology; it presents only the first lines of the picture, which is worked up in detail later on, but also an outline, sketched in such a way that every later perception may be added to it. Hence Schlottmann is perfectly correct when he considers that it is justifiable to understand these grand and powerful words, in hymns, and compositions, and liturgies, and monumental inscriptions, of the God-man, and to use them in the sense which "the more richly developed conception of the last things might so easily put upon them." It must not surprise us that this sublime hope is not again expressed further on. On the one hand, what Sanctius remarks is not untrue: ab hoc loco ad finem usque libri aliter se habet Iobus quam prius; on the other hand, Job here, indeed in the middle of the book, soars triumphantly over his opponents to the height of a believing consciousness of victory, but as yet he is not in that state of mind in which he can attain to the beholding of God on his behalf, be it in this world or in the world to come. He has still further to learn submission in relation to God, gentleness in relation to the friends. Hence, inexhaustibly rich in thought and variations of thought, the poet allows the controversy to become more and more involved, and the fire in which Job is to be proved, but also purified, to burn still longer.
Geneva 1599
19:26 And [though] after my skin [worms] destroy this [body], yet (r) in my flesh shall I see God:
(r) In this Job declares plainly that he had a full hope, that both the soul and body would enjoy the presence of God in the last resurrection.
John Gill
19:26 And though after my skin worms destroy this body,.... Meaning not, that after his skin was wholly consumed now, which was almost gone, there being scarce any left but the skin of his teeth, Job 19:20; the worms in his ulcers would consume what was left of his body, which scarce deserved the name of a body, and therefore he points to it, and calls it "this", without saying what it was; but that when he should be entirely stripped of his skin in the grave, then rottenness and worms would strip him also of all the rest of his flesh and his bones; by which he expresses the utter consumption of his body by death, and after it in the grave; and nevertheless, though so it would be, he was assured of his resurrection from the dead:
yet in my flesh shall I see God: he believed, that though he should die and moulder into dust in the grave, yet he should rise again, and that in true flesh, not in an aerial celestial body, but in a true body, consisting of flesh, blood, and bones, which spirits have not, and in the same flesh or body he then had, his own flesh and body, and not another's; and so with his fleshly or corporeal eyes see God, even his living Redeemer, in human nature; who, as he would stand upon the earth in that nature, in the fulness of time, and obtain redemption for him, so he would in the latter day appear again, raise him from the dead, and take him to himself, to behold his glory to all eternity: or "out of my flesh" (f), out of my fleshly eyes; from thence and with those shall I behold God manifest in the flesh, my incarnate God; and if Job was one of those saints that rose when Christ did, as some say (g), he saw him in the flesh and with his fleshly eyes.
(f) "e carne mea", Tigurine version, Mercerus, Piscator, Cocceius, Schmidt, Schultens; so Gussetius, p. 446. (g) "Suidas in voce" & Sept. in ch. xlii. 17.
John Wesley
19:26 Though - Though my skin is now in a great measure consumed, and the rest of it, together with this body, shall be devoured by the worms, which may seem to make my case desperate. Flesh - Or with bodily eyes; my flesh or body being raised from the grave, and re - united to my soul. God - The same whom he called his Redeemer, Job 19:25, who having taken flesh, and appearing in his flesh or body with and for Job upon the earth, might well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; but of that glorious and beatifying vision of God, which is promised to all God's people.
Robert Jamieson, A. R. Fausset and David Brown
19:26 Rather, though after my skin (is no more) this (body) is destroyed ("body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision, Song 2:9, "looking out from the windows") "shall I see God." Next clause [Job 19:27] proves bodily vision is meant, for it specifies "mine eyes" [ROSENMULLER, 2d ed.]. The Hebrew opposes "in my flesh." The "skin" was the first destroyed by elephantiasis, then the "body."
19:2719:27: զոր ես անձին իմում իրագէ՛տ եմ. զոր ակն իմ ետես՝ եւ ո՛չ այլ ոք. ամենայն ինչ վախճանեցա՛ւ ՚ի ծոց իմ։
27 որ ինքս անձամբ քաջ գիտակցում եմ, ինչ որ տեսել եմ ես իմ աչքերով, ոչ թէ ուրիշը: Այդպէս ամէն ինչ իմ ծոցում հանգաւ:
27 Ես ինծի համար պիտի տեսնեմ Ու իմ աչքերս պիտի դիտեն զանիկա եւ ո՛չ թէ ուրիշը։Երիկամունքներս իմ ներսիդիս կը հալին։
զոր ես անձին իմում իրագէտ եմ, զոր ակն իմ ետես` եւ ոչ այլ ոք. ամենայն ինչ վախճանեցաւ ի ծոց իմ:

19:27: զոր ես անձին իմում իրագէ՛տ եմ. զոր ակն իմ ետես՝ եւ ո՛չ այլ ոք. ամենայն ինչ վախճանեցա՛ւ ՚ի ծոց իմ։
27 որ ինքս անձամբ քաջ գիտակցում եմ, ինչ որ տեսել եմ ես իմ աչքերով, ոչ թէ ուրիշը: Այդպէս ամէն ինչ իմ ծոցում հանգաւ:
27 Ես ինծի համար պիտի տեսնեմ Ու իմ աչքերս պիտի դիտեն զանիկա եւ ո՛չ թէ ուրիշը։Երիկամունքներս իմ ներսիդիս կը հալին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2719:27 Я узрю Его сам; мои глаза, не глаза другого, увидят Его. Истаевает сердце мое в груди моей!
19:27 ἃ ος who; what ἐγὼ εγω I ἐμαυτῷ εμαυτου myself συνεπίσταμαι συνεπισταμαι who; what ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἑόρακεν οραω view; see καὶ και and; even οὐκ ου not ἄλλος αλλος another; else πάντα πας all; every δέ δε though; while μοι μοι me συντετέλεσται συντελεω consummate; finish ἐν εν in κόλπῳ κολπος bosom; bay
19:27 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֲנִ֨י׀ ʔᵃnˌî אֲנִי i אֶֽחֱזֶה־ ʔˈeḥᵉzeh- חזה see לִּ֗י llˈî לְ to וְ wᵊ וְ and עֵינַ֣י ʕênˈay עַיִן eye רָא֣וּ rāʔˈû ראה see וְ wᵊ וְ and לֹא־ lō- לֹא not זָ֑ר zˈār זָר strange כָּל֖וּ kālˌû כלה be complete כִלְיֹתַ֣י ḵilyōṯˈay כִּלְיָה kidney בְּ bᵊ בְּ in חֵקִֽי׃ ḥēqˈî חֵיק lap
19:27. quem visurus sum ego ipse et oculi mei conspecturi sunt et non alius reposita est haec spes mea in sinu meoWhom I myself shall see, and my eyes shall behold, and not another: this my hope is laid up in my bosom.
27. Whom I shall see for myself, and mine eyes shall behold, and not another. My reins are consumed within me.
19:27. It is he whom I myself will see, and he whom my eyes will behold, and no other. This, my hope, has taken rest in my bosom.
19:27. Whom I shall see for myself, and mine eyes shall behold, and not another; [though] my reins be consumed within me.
Whom I shall see for myself, and mine eyes shall behold, and not another; [though] my reins be consumed within me:

19:27 Я узрю Его сам; мои глаза, не глаза другого, увидят Его. Истаевает сердце мое в груди моей!
19:27
ος who; what
ἐγὼ εγω I
ἐμαυτῷ εμαυτου myself
συνεπίσταμαι συνεπισταμαι who; what
ο the
ὀφθαλμός οφθαλμος eye; sight
μου μου of me; mine
ἑόρακεν οραω view; see
καὶ και and; even
οὐκ ου not
ἄλλος αλλος another; else
πάντα πας all; every
δέ δε though; while
μοι μοι me
συντετέλεσται συντελεω consummate; finish
ἐν εν in
κόλπῳ κολπος bosom; bay
19:27
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אֲנִ֨י׀ ʔᵃnˌî אֲנִי i
אֶֽחֱזֶה־ ʔˈeḥᵉzeh- חזה see
לִּ֗י llˈî לְ to
וְ wᵊ וְ and
עֵינַ֣י ʕênˈay עַיִן eye
רָא֣וּ rāʔˈû ראה see
וְ wᵊ וְ and
לֹא־ lō- לֹא not
זָ֑ר zˈār זָר strange
כָּל֖וּ kālˌû כלה be complete
כִלְיֹתַ֣י ḵilyōṯˈay כִּלְיָה kidney
בְּ bᵊ בְּ in
חֵקִֽי׃ ḥēqˈî חֵיק lap
19:27. quem visurus sum ego ipse et oculi mei conspecturi sunt et non alius reposita est haec spes mea in sinu meo
Whom I myself shall see, and my eyes shall behold, and not another: this my hope is laid up in my bosom.
19:27. It is he whom I myself will see, and he whom my eyes will behold, and no other. This, my hope, has taken rest in my bosom.
19:27. Whom I shall see for myself, and mine eyes shall behold, and not another; [though] my reins be consumed within me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Иов вполне уверен в исполнении своих слов, и эта уверенность переходит в страстное ожидание: "истаевает сердце в груди моей", точнее: "мои внутренности истомились ("калу" от "кала", обозначающего страстное ожидание: ср. Пс LXVIII:4; LXXII:26; LXXXIII:3; CXVIII:81-82).

Иов убежден, что Бог явится в качестве его защитника в конце существования данного мира. К этому времени тело его истлеет, и, тем не менее, он "из плоти своей", собственными глазами увидит Господа. Возможность созерцания Бога телесными очами после нетления плоти обусловливается только фактом воскрешения тела и соединения его с душою. Выражение веры Иова в будущее воскресение усматривают в данном месте и древние переводы. "Я знаю, - читаем в тексте LXX, - что вечен Тот, кто должен меня искупить и воскресить на земле мою кожу, терпящую это, ибо от Господа произошли со мною эти вещи, которые я сам знаю, которые мои глаза видели, а не другой кто". "Ego scio, говорит сирский перевод Пешито, quod liberator meus vivens est, et in tine super terram manifestabitur, et super cutem meam circumverunt haec et super carnem meam". Еще выразительнее перевод Вульгаты: "Я знаю, что Искупитель мой жив, и в последний день я буду воскрешен из земли. Я снова буду одет моею кожею, и во плоти моей увижу Бога моего. Я увижу Его сам, мои глаза увидят Его, а не другой". С пониманием древних переводов согласно понимание отцов и учителей восточной и западной церкви, Климента Римского, Оригена, Кирилла Иерусалимского, Епифания, Амвросия Медиоланского, блаж. Августина и др.
Adam Clarke: Commentary on the Bible - 1831
19:27: Whom I shall see for myself - Have a personal interest in the resurrection, as I shall have in the Redeemer.
And mine eyes shall behold - That very person who shall be the resurrection, as he is the life.
And not another - ולא זר velo zar, and not a stranger, one who has no relation to human nature; but גאלי goali, my redeeming Kinsman.
Though my reins be consumed within me - Though I am now apparently on the brink of death, the thread of life being spun out to extreme tenuity. This, on the mode of interpretation which I have assumed, appears to be the meaning of this passage. The words may have a somewhat different colouring put on them; but the basis of the interpretation will be the same. I shall conclude with the version of Coverdale: -
For I am sure that my Redeemer liveth;
And that I shal ryse out of the earth in the latter daye;
That I shal be clothed againe with this skynne
And se God in my flesh.
Yee, I myself shal beholde him,
Not with other, but with these same eyes.
My reins are consumed within me, when ye saye,
Why do not we persecute him?
We have founde an occasion against him.
Albert Barnes: Notes on the Bible - 1834
19:27: Whom I shall see for myself - It will not come to be by mere report. I shall not merely hear of the decision of God in my favor, but I shall myself behold him. He will at length come forth, and I shall be permitted to see him, and shall have the delightful assurance that he settles this controversy in my favor, and declares that I am his friend. Job was thus permitted to see God , and hear his voice in his favor. He spake to him from the whirlwind , and pronounced the sentence in his favor which he had desired.
And not another - Margin, a stranger. So in the Hebrew. The meaning is, that his own eyes would be permitted to see him. He would have the satisfaction of seeing God himself, and of hearing the sentence in his favor. That expectation he deemed worthy of a permanent record, and wished it transmitted to future times, that in his darkest days and severest trials - when God overwhelmed him, and man forsook him, he still firmly maintained his confidence in God, and his belief that he would come forth to vindicate his cause.
Though my reins - The margin renders this, "my reins within me are consumed with earnest desire for that day." Noyes translates it, "For this my soul panteth within me." Herder,
I shall see him as my deliverer,
Mine eyes shall behold him, as mine,
For whom my heart so long fainted.
So Wemyss, "My reins faint with desire of his arrival." Jerome renders it (Vulgate), reposita est hoec spes mea in sinu meo - "this, my hope, is laid up in my bosom." The Septuagint, "All which things have been done - συντετέλεσται suntetelestai - in my bosom," but what they understood by this it is difficult to say. The word rendered "reins" כליה kı̂ lyâ h - or in the plural כליות kı̂ lyô th - in which form only it is found), means properly the reins, or the kidneys . and then comes to denote the inward parts, and then the seat of the desires and affections, because in strong emotions the inward parts are affected. We speak of the heart as the seat of the affections, but with no more propriety than the Hebrews did of the upper viscera in general, or of the reins. In the Scriptures the heart and the reins are united as the seat of the affections. Thus, Jer 11:20, God "trieth the reins and the heart;" Jer 17:10; Jer 20:12; Psa 7:10. I see no reason why the word here may not be used to denote the viscera in general, and that the idea may be, that he felt that his disease was invading the seat of life, and his body, in all its parts, was wasting away. Our word vitals, perhaps, expresses the idea.
Be consumed - Gesenius renders this, "Pine away." So Noyes, Wemyss, and some others. But the proper meaning of the word is, to consume, to be wasted, to be destroyed. The word כלה kâ lâ h strictly means to finish, complete, render entire; and thence has the notion of completion or finishing - whether by making a thing perfect, or by destroying it. It is used with reference to the eyes that fail or waste away with weeping, Lam 2:11, or to the spirit or heart. as fainting with grief and sorrow. Psa 84:3; Psa 143:7; Psa 69:4. It is used often in the sense of destroying. Jer 16:4; Ezr 5:13; Psa 39:11; Isa 27:10; Isa 49:4; Gen 41:30; Jer 14:12; et soepe al. This, I think, is the meaning here. Job affirms that his whole frame, external and internal, was wasting away, yet he had confidence that he would see God.
Within me - Margin, in my bosom. So the Hebrew. The word bosom is used here as we use the word chest - and is not improperly rendered "within me." In view of this exposition of the words, I would translate the whole passage as follows:
For I know that my Avenger liveth,
And that hereafter he shall stand upon the earth;
And though after my skin this (flesh) shall be destroyed,
Yet even without my flesh shall I see God:
Whom I shall see for myself,
And mine eyes shall behold, and not another,
Though my vitals are wasting away within me.
It has already been observed, that very various views have been entertained of this important passage of Scripture. The great question has been, whether it refers to the Messiah, and to the resurrection of the dead, or to an expectation which Job had that God would come forth as his vindicator in some such way as he is declared afterward to have done. It may be proper, therefore. to give a summary of the arguments by which these opinions would be defended. I have not found many arguments stated for the former opinion, though the belief is held by many, but they would be probably such as the following: -
I. Arguments which would be adduced to show that the passage refers to the Messiah and to the future resurrection of the dead.
(1) The language which is used is such as would appropriately describe such events. This is undoubted, though more so in our translation than in the original; but the original would appropriately express such an expectation.
(2) The impression which it would make on the mass of readers, and particularly those of plain, sober sense, who had no theory to defend. It is probably a fact, that the great body of the readers of the Bible suppose that it has such a reference. It is usually a very strong presumptive proof of the correctness of an interpretation of Scripture when this can be alleged in its favor, though it is not an infallible guide.
(3) The probability that some knowledge of the Messiah would pRev_ail in Arabia in the time of Job. This must be admitted, though it cannot be certainly demonstrated; compare Num 24:17. The amount of this is, that it could not be regarded as so improbable that any such knowledge would pRev_ail as to demonstrate certainly that this could not be referred to the Messiah.
(4) The probability that there would be found in this book some allusion to the Redeemer - the great hope of the ancient saints, and the burden of the Old Testament But this is not conclusive or very weighty, for there are several of the books of the Old Testament which contain no distinct allusion to him.
(5) The pertinency of such a view to the case, and its adaptedness to give to Job the kind of consolation which he needed. There can be no doubt of the truth of this; but the question is, not what would have imparted consolation, but what knowledge he actually had. There are many of the doctrines of the Christian religion which would have been eminently fitted to give comfort in such circumstances to a man in affliction, which it would be exceedingly unreasonable to expect to find in the book of Job, and which it is certain were wholly unknown to him and his friends.
(6) The importance which he himself attached to his declaration, and the solemnity of the manner in which he introduced it. His profession of faith on the subject he wished to have engraved in the eternal rocks. he wished it transmitted to future times. He wished a permanent record to be made, that succeeding ages might read it, and see the ground of his confidence and his hope. This, to my mind, is the strongest argument which has occurred in favor of the opinion that the passage refers to the Redeemer and to the resurrection. These are all the considerations which have occurred to me, or which I have found stated, which would go to sustain the position that the passage referred to the resurrection. Some of them have weight; but the pRev_ailing opinion, that the passage has such a reference. will be found to be sustained, probably, more by the feelings of piety than by solid argument and sound exegesis. It is favored, doubtless, by our common version, and there can be no doubt that the translators supposed that it had such a reference.
II. On the other hand, weighty considerations are urged to show that the passage does not refer to the Messiah, and to the resurrection of the dead. They are such as the following:
(1) The language, fairly interpreted and translated, does not necessarily imply this. It is admitted that our translators had this belief, and without doing intentional or actual violence to the passage, or designing to make a forced translation, they have allowed their feelings to give a complexion to their language which the original does not necessarily convey. Hence, the word "Redeemer," which is now used technically to denote the Messiah, is employed, though the original "may," and commonly "does," have a much more general signification; and hence, the phrase "at the latter day," also a technical phrase, occurs, though the original means no more than "afterward" or "after this;" and hence, they have employed the phrase "in my flesh," though the original means no more than "though my flesh be all wasted away." The following I believe to express fairly the meaning of the Hebrew:" I know that my deliverer, or avenger, lives, and that he will yet appear in some public manner on the earth; and though after the destruction of my skin, the process of corruption shall go on until "all" my flesh shall be destroyed, yet when my flesh is entirely wasted away, I shall see God; I shall have the happiness of seeing him for myself, and beholding him with my own eyes, even though my very vitals shall be consumed. He will come and vindicate me and my cause. I have such confidence in his justice, that I do not doubt that he will yet show himself to be the friend of him who puts his trust in him."
(2) It is inconsistent with the argument, and the whole scope and connection of the book, to suppose that this refers to the Messiah and to the resurrection of the body after death. The book of Job is strictly an "argument" - a train of clear, consecutive reasoning. It discusses a great inquiry about the doctrines of divine Providence and the divine dealings with people. The three friends of Job maintained that God deals with men strictly according to their character in this life - that eminent wickedness is attended with eminent suffering; and that when people experience any great calamity, it is proof of eminent wickedness. All this they meant to apply to Job, and all this Job denied. Yet he was perplexed and confounded. He did not know what to do with the "facts" in the case; but still he felt embarrassed. All that he could say was, that God would "yet" come forth and show himself to be the friend of those who loved him and that though they suffered now, yet he had confidence that be would appear for their relief.
Now, had they possessed the knowledge of the doctrine of the "resurrection of the dead," it would have ended the whole debate. it would not only have met all the difficulties of Job, but we should have found him perpetually recurring to it - placing it in every variety of form - appealing to it as relieving his embarrassments, and as demanding an answer from his friends. But, on the supposition that this refers to the resurrection, it is remarkable that the passage here stands alone. Job never adverted to it before, but allowed himself to be greatly embarrassed for the lack of just such an argument, and he never refers to it again. He goes on to argue again "as if" he believed no such doctrine. He does not ask his friends to notice this: he expresses no surprise that they should pass by, in entire neglect, an argument which "must have been seen" to be decisive of the controversy. It is equally unaccountable that his friends should not have noticed it.
If the doctrine of the resurrection was true, it settled the case. It rendered all their arguments worthless, and would have met the case just as we meet similar cases now. It was incumbent on them to show that there was no evidence of the truth of any such doctrine as the resurrection, and that this could not be urged to meet their arguments. Yet they never allude to so important and unanswerable an argument, and evidently did not suppose that Job referred to any such event. It is equally remarkable that neither Elihu nor God himself, in the close of the book, make any such allusion, or refer to the doctrine of the resurrection at all, as meeting the difficulties of the case. In the argument with which the Almighty is represented as closing the book, the whole thing is resolved into a matter of "sovereignty," and people are required to submit because God is great, and is inscrutable in his ways - not because the dead will be raised, and the inequalities of the present life will be recompensed in a future state. The doctrine of a "resurrection" - a great and glorious doctrine, such as, if once suggested, could not have escaped the profound attention of these sages - would have solved the whole difficulty; and yet, confessedly, it is never alluded to by them - never introduced - never examined - never admitted or rejected - never becomes a matter of inquiry, and is never referred to by God himself as settling the matter - never occurs in the book in any form, unless it be in this. This is wholly unaccountable on the supposition that this refers to the resurrection.
(3) The interpretation which refers this to the resurrection of the dead, is inconsistent with numerous passages where Job expresses a contrary belief. Of this nature are the following: ," As the cloud is consumed, and vanisheth away, so he that goeth down to the grave shall come up no more;" , "I shall sleep in the dust thou shalt seek me in the morning, but I shall not be;" see -22, "I go whence I shall not return - to the land of darkness, and the shadow of death; a land of darkness as darkness itself;" Job 14 throughout, particularly , ,-12," For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth, and wasteth away; yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down and riseth not; until the heavens be no more, they shall not awake, nor be raised out of their sleep."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: I shall: Num 24:17; Isa 26:19
another: Heb. a stranger, though my reins, etc. or, my reins within me are consumed with earnest desire for that day. Psa 119:81; Phi 1:23
within me: Heb. in my bosom
Job 19:28
John Gill
19:27 Whom I shall see for myself,.... For his pleasure and profit, to his great advantage and happiness, and to his inexpressible joy and satisfaction, see Ps 17:15;
and mine eyes shall behold, and not another; or "a stranger" (h); these very selfsame eyes of mine I now see with will behold this glorious Person, God in my nature, and not the eyes of another, of a strange body, a body not my own; or as I have seen him with my spiritual eyes, with the eyes of faith and knowledge, as my living Redeemer, so shall I see him with my bodily eyes after the resurrection, and enjoy uninterrupted communion with him, which a stranger shall not; one that has never known anything of him, or ever intermeddled with the joy of saints here, such shall not see him hereafter, at least with pleasure; like Balaam, they may see him, but not nigh, may behold him, but afar off: though "my reins be consumed within me"; or "in my bosom";
though; this word may be left out, and be read,
my reins are consumed within me; or, "within my bosom" (i); and both being the seat of the affections and desires, may signify his most earnest and eager desire after the state of the resurrection of the dead; after such a sight of God in his flesh, of the incarnate Redeemer, he believed he should have, insomuch that it ate up his spirits, as the Psalmist says, zeal for the house of God ate up his, Ps 69:9; it was not the belief of restoration of health, and to his former outward happiness, and a deliverance from his troubles, and a desire after that, which is here expressed; for he had no faith in that, nor hope, nor expectation of it, as appears by various expressions of his; but much greater, more noble, more refined enjoyments, were experienced by him now, and still greater he expected hereafter; and his words concerning these were what he wished were written, and printed, and engraven; which, if they only respected outward happiness, he would never have desired; and though he had not his wish in his own way, yet his words are written and printed in a better book than he had in his view, and will outlast engravings with an iron pen on sheets of lead, or marble rocks. The Vulgate Latin version seems to incline to this sense,
"this here is laid up in my bosom,''
that is, of seeing God in my flesh; so the Tigurine version, rather as a paraphrase than a version, "which is my only desire".
(h) "alienus", Pagninus, Montanus, Junius & Tremellius, Piscator, Mercerus; "extraneus", Drusius. (i) "in sinu meo", Pagninus, Montanus, &c.
John Wesley
19:27 See - No wonder he repeats it again, because the meditation of it was most sweet to him. For - For my own benefit and comfort. Another - For me or in my stead. I shall not see God by another's eyes, but by my own, and by these self - same eyes, in this same body which now I have. Though - This I do confidently expect, tho' the grave and the worms will consume my whole body.
Robert Jamieson, A. R. Fausset and David Brown
19:27 for myself--for my advantage, as my friend.
not another--Mine eyes shall behold Him, but no longer as one estranged from me, as now [BENGEL].
though--better omitted.
my reins--inward recesses of the heart.
be consumed within me--that is, pine with longing desire for that day (Ps 84:2; Ps 119:81). The Gentiles had but few revealed promises: how gracious that the few should have been so explicit (compare Num 24:17; Mt 2:2).
19:2819:28: ※ Ապա թէ ասիցէք. Զի՞նչ խօսեսցուք առաջի նորա, եւ արմատ բանից գտցուք ՚ի նմա.
28 Իսկ թէ հարցնէք՝ “Ինչի՞ մասին մենք խօսենք իր առաջ, ինչպէ՞ս գտնենք մենք արմատը գործի”, -
28 Պէտք էր ըսէիք. ‘Ինչո՞ւ կը հալածենք զանիկա’Եւ ‘Բանին արմատը իր մէջ գտնուեցաւ’։
Ապա թէ ասիցէք. Զի՞նչ խօսեսցուք առաջի նորա, եւ արմատ բանից գտցուք ի նմա:

19:28: ※ Ապա թէ ասիցէք. Զի՞նչ խօսեսցուք առաջի նորա, եւ արմատ բանից գտցուք ՚ի նմա.
28 Իսկ թէ հարցնէք՝ “Ինչի՞ մասին մենք խօսենք իր առաջ, ինչպէ՞ս գտնենք մենք արմատը գործի”, -
28 Պէտք էր ըսէիք. ‘Ինչո՞ւ կը հալածենք զանիկա’Եւ ‘Բանին արմատը իր մէջ գտնուեցաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
19:2819:28 Вам надлежало бы сказать: зачем мы преследуем его? Как будто корень зла найден во мне.
19:28 εἰ ει if; whether δὲ δε though; while καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned τί τις.1 who?; what? ἐροῦμεν ερεω.1 state; mentioned ἔναντι εναντι next to; in the presence of αὐτοῦ αυτος he; him καὶ και and; even ῥίζαν ριζα root λόγου λογος word; log εὑρήσομεν ευρισκω find ἐν εν in αὐτῷ αυτος he; him
19:28 כִּ֣י kˈî כִּי that תֹ֖אמְרוּ ṯˌōmᵊrû אמר say מַה־ mah- מָה what נִּרְדָּף־ nnirdof- רדף pursue לֹ֑ו lˈô לְ to וְ wᵊ וְ and שֹׁ֥רֶשׁ šˌōreš שֹׁרֶשׁ root דָּ֝בָ֗ר ˈdāvˈār דָּבָר word נִמְצָא־ nimṣā- מצא find בִֽי׃ vˈî בְּ in
19:28. quare ergo nunc dicitis persequamur eum et radicem verbi inveniamus contra eumWhy then do you say now: Let us persecute him, and let us find occasion of word against him?
28. If ye say, How we will persecute him! seeing that the root of the matter is found in me;
19:28. Why then do you now say: “Let us pursue him, and let us find a basis to speak against him?”
19:28. But ye should say, Why persecute we him, seeing the root of the matter is found in me?
But ye should say, Why persecute we him, seeing the root of the matter is found in me:

19:28 Вам надлежало бы сказать: зачем мы преследуем его? Как будто корень зла найден во мне.
19:28
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ἐρεῖτε ερεω.1 state; mentioned
τί τις.1 who?; what?
ἐροῦμεν ερεω.1 state; mentioned
ἔναντι εναντι next to; in the presence of
αὐτοῦ αυτος he; him
καὶ και and; even
ῥίζαν ριζα root
λόγου λογος word; log
εὑρήσομεν ευρισκω find
ἐν εν in
αὐτῷ αυτος he; him
19:28
כִּ֣י kˈî כִּי that
תֹ֖אמְרוּ ṯˌōmᵊrû אמר say
מַה־ mah- מָה what
נִּרְדָּף־ nnirdof- רדף pursue
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
שֹׁ֥רֶשׁ šˌōreš שֹׁרֶשׁ root
דָּ֝בָ֗ר ˈdāvˈār דָּבָר word
נִמְצָא־ nimṣā- מצא find
בִֽי׃ vˈî בְּ in
19:28. quare ergo nunc dicitis persequamur eum et radicem verbi inveniamus contra eum
Why then do you say now: Let us persecute him, and let us find occasion of word against him?
19:28. Why then do you now say: “Let us pursue him, and let us find a basis to speak against him?”
19:28. But ye should say, Why persecute we him, seeing the root of the matter is found in me?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29. Обращенное к друзьям предупреждение. Право суда над Иовом принадлежит Богу-Гоелу (ст. 25): Он докажет его невинность. Если же друзья, несмотря на полную веры речь страдальца, по-прежнему будут выступать в роли судей-обвинителей, указывать причины бедствий в предполагаемых грехах, то они должны бояться меча, - божественного наказания (XV:22; XXVII:14; Зах XIII:7). О неизбежности последнего (ст. 29) см. XIII:7-10.
Adam Clarke: Commentary on the Bible - 1831
19:28: But ye should say - Or, Then ye shall say.
Why persecute we him - Or, as Mr. Good, How did we persecute him! Alas! we are now convinced that we did wrong.
Seeing the root of the matter - A pure practice, and a sound hope, resting on the solid ground of sound faith, received from God himself. Instead of בי bi, in Me, בי bo, in Him, is the reading of more than one hundred of Kennicott's and De Rossi's MSS., and in several of the versions. Seeing the root of the matter is found in Him.
Albert Barnes: Notes on the Bible - 1834
19:28: But ye should say - Noyes renders this, "Since ye say, 'How may we persecute him, and find grounds of accusation against him?'" Dr. Good,
Then shall ye say, "How did we persecute him?"
When the root of the matter is disclosed in me.
The Vulgate, "Why now do ye say, let us persecute him, and find ground of accusation - "radicem verbi" against him?" The Septuagint, "If you also say, What shall we say against him? and what ground of accusation - ῥίζαν λόγου rizan logou - shall we find in him?" Rosenmuller renders it, "When you say, let us persecute him, and see what ground of accusation we can find in him, then fear the sword." Most critics concur in such an interpretation as implies that they had sought a ground of accusation against him, and that they would have occasion to fear the divine displeasure on account of it. It seems to me, however, that our translators have given substantially the fair sense of the Hebrew. A slight variation would, perhaps, better express the idea: "For you will yet say, Why did we persecute him? The root of the matter was found in him - and since this will be the case, fear now that justice will overtake you for it, for vengeance will not always slumber when a friend of God is wronged."
Seeing the root of the matter - Margin, "and" what "root of matter is found in me." The word rendered "matter" (דבר dâ bâ r), "word or thing." means, properly, word or thing - and may refer to "any" thing. Here it is used in one of the two opposite senses, "piety" or "guilt" - as being "the thing" under consideration. The interpretation to be adopted must depend on the view taken of the other words of the sentence. To me it seems that it denotes piety, and that the idea is, that the root of true piety was in him, or that he was not a hypocrite. The word root is so common as to need no explanation. It is used sometimes to denote the "bottom," or the lowest part of anything - as e. g., the foot (see , "margin"), the bottom of the mountains , or of the sea, , "margin." Here it means the foundation, support, or source - as the root is of a tree; and the sense, I suppose, is, that he was not a dead trunk, but he was like a tree that had a root, and consequently support and life. Many critics, however, among whom is Gesenius, suppose that it means that the root of the controversy, that is, the ground of strife, was in "him," or that he was the cause of the whole dispute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: Why: Job 19:22; Psa 69:26
seeing: etc. or, and what root of matter is found in me, the root. Kg1 14:13
in me: Instead of bee, "in me," bo, "in him," is the reading of more than 100 manuscripts.
Job 19:29
Geneva 1599
19:28 But ye should say, Why persecute we him, seeing the root of the (s) matter is found in me?
(s) Though his friends thought that he was only persecuted by God for his sins, yet he declares that there was a deeper consideration that is, the trial of his faith and patience, and so to be an example for others.
John Gill
19:28 But ye should say,.... Here Job directs his friends what use they should make of this confession of his faith; they should upon this say within themselves, and to one another,
why persecute we him, seeing the root of the matter is found in me? Why should we pursue him with hard words, and load him with censures and reproaches, as if he was an hypocrite, when it appears, by what he says, that he has truth in the inward parts, the true grace of God is in him; that he is rooted in the love of God, and in the person of the Redeemer; that he has the Spirit of God in him, and the divine seed which has taken root in him, and brings forth fruit: or that "the root of the word" (k) is in him; the word of God has a place in him, and is become the ingrafted word; the root doctrines, the principal and fundamental truths of religion, are believed and professed by him, such as respect the incarnation of the Messiah, his resurrection from the dead, and coming to judgment, the resurrection of all the dead in the same body, a future state of happiness, in which saints will enjoy the beatific vision; since these things are firmly believed by him, though he may differ from us in some points about the methods of divine Providence, let us cease from persecuting him any further; see Rom 10:8.
(k) "radix verbi", Montanus, Mercerus, Schmidt, Michaelis; "radix sermonis", Cocceius; "fundamenta negotii salutis", Tigurine version.
John Wesley
19:28 Therefore - Because my faith and hope are in God. The root - The root denotes, a root of true religion. And the root of all true religion is living faith.
Robert Jamieson, A. R. Fausset and David Brown
19:28 Rather, "ye will then (when the Vindicator cometh) say, Why," &c.
root . . . in me--The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. UMBREIT, with many manuscripts and versions, reads "in him." "Or how found we in him ground of contention."
19:2919:29: ※ երկերո՛ւք եւ դուք ՚ի ծածկելոց։ Զի բարկութիւն ՚ի վերայ անօրինաց եկեսցէ, եւ ապա գիտասցեն թէ ո՛ւր է նիւթ նոցա[9269]։ [9269] Ոմանք. Եւ դուք ՚ի ծածկելոյ։
29 դո՛ւք էլ վախեցէք մթին գործերից: Զի բարկութիւնն է անօրէնների վրայ հասնելու. ապա կ’իմանան, թէ ո՛ւր է իրենց բուն էութիւնը»:
29 Սուրէն վախցէք. վասն զի բարկութեան պատիժը սուրն է, Որպէս զի գիտնաք թէ դատաստան մը կայ»։
Երկերուք եւ դուք ի ծածկելոց. զի բարկութիւն ի վերայ անօրինաց եկեսցէ, եւ ապա գիտասցեն թէ ուր է նիւթ նոցա:

19:29: ※ երկերո՛ւք եւ դուք ՚ի ծածկելոց։ Զի բարկութիւն ՚ի վերայ անօրինաց եկեսցէ, եւ ապա գիտասցեն թէ ո՛ւր է նիւթ նոցա[9269]։
[9269] Ոմանք. Եւ դուք ՚ի ծածկելոյ։
29 դո՛ւք էլ վախեցէք մթին գործերից: Զի բարկութիւնն է անօրէնների վրայ հասնելու. ապա կ’իմանան, թէ ո՛ւր է իրենց բուն էութիւնը»:
29 Սուրէն վախցէք. վասն զի բարկութեան պատիժը սուրն է, Որպէս զի գիտնաք թէ դատաստան մը կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2919:29 Убойтесь меча, ибо меч есть отмститель неправды, и знайте, что есть суд.
19:29 εὐλαβήθητε ευλαβεομαι conscientious δὴ δη in fact καὶ και and; even ὑμεῖς υμεις you ἀπὸ απο from; away ἐπικαλύμματος επικαλυμμα concealment θυμὸς θυμος provocation; temper γὰρ γαρ for ἐπ᾿ επι in; on ἀνόμους ανομος lawless ἐπελεύσεται επερχομαι come on / against καὶ και and; even τότε τοτε at that γνώσονται γινωσκω know ποῦ που.1 where? ἐστιν ειμι be αὐτῶν αυτος he; him ἡ ο the ὕλη υλη forest
19:29 גּ֤וּרוּ gˈûrû גור be afraid לָכֶ֨ם׀ lāḵˌem לְ to מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חֶ֗רֶב ḥˈerev חֶרֶב dagger כִּֽי־ kˈî- כִּי that חֵ֭מָה ˈḥēmā חֵמָה heat עֲוֹנֹ֣ות ʕᵃwōnˈôṯ עָוֹן sin חָ֑רֶב ḥˈārev חֶרֶב dagger לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of תֵּדְע֣וּן tēḏᵊʕˈûn ידע know שַׁדּֽוּןשׁדין *šaddˈûn שַׁדּוּן [uncertain]
19:29. fugite ergo a facie gladii quoniam ultor iniquitatum gladius est et scitote esse iudiciumFlee then from the face of the sword, for the sword is the revenger of iniquities: and know ye that there is a judgment.
29. Be ye afraid of the sword: for wrath the punishments of the sword, that ye may know there is a judgment.
19:29. So then, flee from the face of the sword, for the sword is the avenger of iniquities; but know this: there is to be a judgment.
19:29. Be ye afraid of the sword: for wrath [bringeth] the punishments of the sword, that ye may know [there is] a judgment.
Be ye afraid of the sword: for wrath [bringeth] the punishments of the sword, that ye may know [there is] a judgment:

19:29 Убойтесь меча, ибо меч есть отмститель неправды, и знайте, что есть суд.
19:29
εὐλαβήθητε ευλαβεομαι conscientious
δὴ δη in fact
καὶ και and; even
ὑμεῖς υμεις you
ἀπὸ απο from; away
ἐπικαλύμματος επικαλυμμα concealment
θυμὸς θυμος provocation; temper
γὰρ γαρ for
ἐπ᾿ επι in; on
ἀνόμους ανομος lawless
ἐπελεύσεται επερχομαι come on / against
καὶ και and; even
τότε τοτε at that
γνώσονται γινωσκω know
ποῦ που.1 where?
ἐστιν ειμι be
αὐτῶν αυτος he; him
ο the
ὕλη υλη forest
19:29
גּ֤וּרוּ gˈûrû גור be afraid
לָכֶ֨ם׀ lāḵˌem לְ to
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
חֶ֗רֶב ḥˈerev חֶרֶב dagger
כִּֽי־ kˈî- כִּי that
חֵ֭מָה ˈḥēmā חֵמָה heat
עֲוֹנֹ֣ות ʕᵃwōnˈôṯ עָוֹן sin
חָ֑רֶב ḥˈārev חֶרֶב dagger
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
תֵּדְע֣וּן tēḏᵊʕˈûn ידע know
שַׁדּֽוּןשׁדין
*šaddˈûn שַׁדּוּן [uncertain]
19:29. fugite ergo a facie gladii quoniam ultor iniquitatum gladius est et scitote esse iudicium
Flee then from the face of the sword, for the sword is the revenger of iniquities: and know ye that there is a judgment.
19:29. So then, flee from the face of the sword, for the sword is the avenger of iniquities; but know this: there is to be a judgment.
19:29. Be ye afraid of the sword: for wrath [bringeth] the punishments of the sword, that ye may know [there is] a judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:29: Be ye afraid of the sword - Of God's judgments.
For wrath bringeth - Such anger as ye have displayed against me, God will certainly resent and punish.
That ye may know there is a judgment - That ye may know that God will judge the world; and that the unequal distribution of riches and poverty, afflictions and health, in the present life, is a proof that there must be a future judgment, where evil shall be punished and virtue rewarded.
It would not be fair, after all the discussion of the preceding verses in reference to the two grand opinions and modes of interpretation instituted by learned men, not to inform the reader that a third method of solving all difficulties has been proposed, viz., that Job refers to a Divine conviction which he had just then received, that God would appear in the most evident manner to vindicate his innocence, and give the fullest proofs to his friends and to the world that his afflictions had not been sent as a scourge for his iniquities. Dr. Kennicott was the proposer of this third mode of solving these difficulties, and I shall give his method in his own words. "These five verses, though they contain but twelve lines, have occasioned controversies without number, as to the general meaning of Job in this place, whether he here expressed his firm belief of a resurrection to happiness after death, or of a restoration to prosperity during the remainder of his life. "Each of these positions has found powerful as well as numerous advocates; and the short issue of the whole seems to be, that each party has confuted the opposite opinion, yet without establishing its own. For how could Job here express his conviction of a reverse of things in this world, and of a restoration to temporal prosperity, at the very time when he strongly asserts that his miseries would soon be terminated by death? See15; and particularly in: O remember that my life is wind; mine eye shall no more see good. "Still less could Job here express a hope full of immortality, which sense cannot be extorted from the words without every violence. And as the possession of such belief is not to be reconciled with Job's so bitterly cursing the day of his birth in3, so the declaration of such belief would have solved at once the whole difficulty in dispute. "But if neither of the preceding and opposite opinions can be admitted, if the words are not meant to express Job's belief either of a restoration or of a resurrection, what then are we to do? It does not appear to me that any other interpretation has yet been proposed by the learned; yet I will now venture to offer a third interpretation, different from both the former, and which, whilst it is free from the preceding difficulties, does not seem liable to equal objections. "The conviction, then, which I suppose Job to express here, is this: That though his dissolution was hastening on amidst the unjust accusations of his pretended friends, and the cruel insults of his hostile relations; and though, whilst he was thus singularly oppressed with anguish of mind, he was also tortured with pains of body, torn by sores and ulcers from head to foot, and sitting upon dust and ashes; yet still, out of that miserable body, in his flesh thus stripped of skin, and nearly dropping into the grave, He Should See God, who would appear in his favor, and vindicate The Integrity of his character. This opinion may perhaps be fairly and fully supported by the sense of the words themselves, by the context, and by the following remarks. "We read in that Job was smitten with sore boils from the sole of his foot unto his crown; and 'He sat down among the ashes.' In Job says, 'My flesh is clothed with worms, and clods of dust; my skin is broken, and become loathsome.' In: 'Also now, behold, my witness is in heaven, and my record is on high.' Then come the words of Job,29. And then, in opposition to what Job had just said, that God would soon appear to vindicate him, and that even his accusing friends would acquit him, Zophar says, that 'the heaven would reveal his iniquity, and the earth would rise up against him.' Lastly, this opinion concerning Job's words, as to God's vindication of him, is confirmed strongly at the end of the book, which records the conclusion of Job's history. His firm hope is here supposed to be that, before his death, he should, with his bodily eyes, see God appearing and vindicating his character. And from the conclusion we learn that God did thus appear: Now, says Job, mine eye seeth thee. And then did God most effectually and for ever brighten the glory of Job's fame, by four times calling him His Servant; and, as his anger was kindled against Job's friends, by speaking to them in the following words: 'Ye have not spoken of me the thing that is right, as my servant Job hath. Go to my servant Job, - and my servant Job shall pray for you, - in that ye have not spoken of me the thing which is right, like my servant Job,'" Dr. K. then gives the common version, and proposes the following as a new version: - For I know that my Vindicator liveth,And he at last shall arise over this dust.And after that mine adversaries have mangled me thus,Even in my flesh shall I see God.Whom I shall see on my side;And mine eyes shall behold, but not estranged from me:All this have I made up in mine bosom.Verily ye shall say, Why have we persecuted him;Seeing the truth of the matter is found with him?Tremble for yourselves at the face of the sword;For the sword waxeth hot against iniquities:Therefore be assured that judgment will take place.
Kennicott's Remarks on Select Passages of Scripture, p. 165.
There is something very plausible in this plan of Dr. Kennicott; and in the conflicting opinions relative to the meaning of this celebrated and much controverted passage, no doubt some will be found who will adopt it as a middle course. The theory, however, is better than some of the arguments by which it is supported. Yet had I not been led, by the evidence mentioned before, to the conclusion there drawn, I should probably have adopted Dr. K.'s opinion with some modification: but as to his new version, it is what I am persuaded the Hebrew text can never bear. It is even too loose a paraphrase of the original, as indeed are most of the new versions of this passage. Dr. Kennicott says, that such a confidence as those cause Job to express, who make him speak concerning the future resurrection, ill comports with his cursing so bitterly the day of his birth, etc. But this objection has little if any strength, when we consider that it is not at all probable that Job had this confidence any time before the moment in which he uttered it: it was then a direct revelation, nothing of which he ever had before, else he had never dropped those words of impatience and irritation which we find in several of his speeches. And this may be safely inferred from the consideration, that after this time no such words escaped his lips: he bears the rest of his sufferings with great patience and fortitude; and seems to look forward with steady hope to that day in which all tears shall be wiped away from off all faces, and it be fully proved that the Judge of all the earth has done right.
Albert Barnes: Notes on the Bible - 1834
19:29: Be ye afraid of the sword - Of the sword of justice, of the wrath of God. In taking such views, and using such language, you ought to dread the vengeance of God, for he will punish the guilty.
For wrath bringeth the punishments of the sword - The word "bringeth" is supplied by the translators, and as it seems to me improperly. The idea is, that wrath or anger such as they had manifested, was proper for punishment; that such malice as they had shown was a crime that God would not suffer to escape unpunished. They had, therefore, everything to dread. Literally, it is, "for wrath the iniquities of the sword;" that is, wrath is a crime for the sword.
That ye may know that there is a judgment - That there is justice; that God punishes injuries done to the character, and that he will come forth to vindicate his friends. Probably Job anticipated that when God should come forth to vindicate "him," he would inflict exemplary punishment on "them;" and that this would be not only by words, but by some heavy judgment, such as he had himself experienced. The vindication of the just is commonly attended with the punishment of the unjust; the salvation of the friends of God is connected with the destruction of his foes. Job seems to have anticipated this in the case of himself and his friends; it will certainly occur in the great day when the affairs of this world shall be wound up in the decisions of the final judgment. See mat 25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: ye afraid: Job 13:7-11; Rom 13:1-4
that ye may: Psa 58:10, Psa 58:11; Ecc 11:9; Mat 7:1, Mat 7:2; Jam 4:11, Jam 4:12
Geneva 1599
19:29 Be ye afraid of the sword: for wrath [bringeth] the (t) punishments of the sword, that ye may know [there is] a judgment.
(t) God will be avenged of this harsh judgment by which you condemned me.
John Gill
19:29 Be ye afraid of the sword,.... Not of the civil magistrate, nor of a foreign enemy, but of the avenging sword of divine justice; lest God should whet the glittering sword of his justice, and his hand should take hold of judgment, in order to avenge the wrongs of the innocent; unless the other should also be considered as his instruments:
for wrath bringeth the punishments of the sword, or "sins of the sword" (l): the sense is, either that the wrath of men, in persecuting the people of God, puts them upon the commission of such sins as deserve to be punished with the sword, either of the civil magistrate, or of a foreign enemy, or of divine justice; or else the wrath of God brings on more punishments for their sins by means of the sword; and to this sense is the Targum,
"when God is angry for iniquities, he sends those that slay with the sword:''
that ye may know there is a judgment; that is executed in the world by the Judge of all the earth, who will do right; and that there is a future judgment after death, unto which everything in this world will be brought, when God will judge the world in righteousness by Christ, whom he has ordained to be Judge of quick and dead; and which will be a righteous judgment, that none can escape; and when, Job suggests, the controversy between him and his friends would be determined; and it would be then seen who was in the right, and who in the wrong; and unto which time he seems willing to refer his cause, and to have no more said about it; but his friends did not choose to take his advice; for Zophar the Naamathite starts up directly; and makes a reply, which is contained in the following chapter.
(l) "iniquitates gladii", Montanus, Schmidt, Michaelis; so Cocceius, Schultens.
John Wesley
19:29 Sword - Of some considerable judgment to be inflicted on you which is called the sword, as Deut 32:41, and elsewhere. That - This admonition I give you, that you may know it in time, and prevent it. A judgment - God sees and observes, and will judge all your words and actions.
Robert Jamieson, A. R. Fausset and David Brown
19:29 wrath--the passionate violence with which the friends persecuted Job.
bringeth, &c.--literally, "is sin of the of the sword"
that ye may know--Supply, "I say this."
judgment--inseparably connected with the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (Job 42:7) is a pledge of the eternal wrath at the final coming to glorify the saints and judge their enemies (Th2 1:6-10; Is 25:8).