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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 Софара во втором разговоре. 1-6. Требование Иовом внимательного отношения к своим речам. 7-34. Описание благоденствия грешников с опровержением возможных со стороны друзей возражений.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is Job's reply to Zophar's discourse, in which he complains less of his own miseries than he had done in his former discourses (finding that his friends were not moved by his complaints to pity him in the least), and comes closer to the general question that was in dispute between him and them, Whether outward prosperity, and the continuance of it, were a mark of the true church and the true members of it, so that the ruin of a man's prosperity is sufficient to prove him a hypocrite, though no other evidence appear against him: this they asserted, but Job denied. I. His preface here is designed for the moving of their affections, that he might gain their attention, ver. 1-6. II. His discourse is designed for the convincing of their judgments and the rectifying of their mistakes. He owns that God does sometimes hang up a wicked man as it were in chains, in terrorem--as a terror to others, by some visible remarkable judgment in this life, but denies that he always does so; nay, he maintains that commonly he does otherwise, suffering even the worst of sinners to live all their days in prosperity and to go out of the world without any visible mark of his wrath upon them. 1. He describes the great prosperity of wicked people, ver. 7-13. 2. He shows their great impiety, in which they are hardened by their prosperity, ver. 14-16. 3. He foretels their ruin at length, but after a long reprieve, ver. 17-21. 4. He observes a very great variety in the ways of God's providence towards men, even towards bad men, ver. 22-26. 5. He overthrows the ground of their severe censures of him, by showing that the destruction of the wicked is reserved for the other world, and that they often escape to the last in this world (v. 27, to the end), and in this Job was clearly in the right.
Adam Clarke: Commentary on the Bible - 1831
Job expresses himself as puzzled by the dispensations of Divine Providence, because of the unequal distribution of temporal goods; he shows that wicked men often live long, prosper in their families, in their flocks, and in all their substance, and yet live in defiance of God and sacred things, vv. 1-16. At other times their prosperity is suddenly blasted, and they and their families come to ruin,21. God, however, is too wise to err; and he deals out various lots to all according to his wisdom: some come sooner, others later, to the grave: the strong and the weak, the prince and the peasant, come to a similar end in this life; but the wicked are reserved for a day of wrath,33. He charges his friends with falsehood in their pretended attempts to comfort him,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 21:1, Job shews that even in the judgment of man he has reason to be grieved; Job 21:7, Sometimes the wicked prosper, though they despise God; Job 21:16, Sometimes their destruction is manifest; Job 21:21, The happy and unhappy are alike in death; Job 21:27, The judgment of the wicked is in another world.
Job 21:2
John Gill
INTRODUCTION TO JOB 21
This chapter contains Job's reply to Zophar's preceding discourse, in which, after a preface exciting attention to what he was about to say, Job 21:1; he describes by various instances the prosperity of wicked men, even of the most impious and atheistical, and which continues with them as long as they live, contrary to what Zophar had asserted in Job 20:5, Job 21:7; as for himself, he disapproved of such wicked men as much as any, and owns that destruction comes upon them sooner or later, and on their posterity also, Job 21:16; but as God is a God of knowledge, and needs no instruction from any, and is a sovereign Being, he deals with men in different ways; some die in great ease, and peace, and prosperity, and others in bitterness and distress, but both are alike brought to the dust, Job 21:22; and whereas he was aware of their censures of him, and their objections to what he had said, he allows that the wicked are reserved to the day of destruction, which is future, and in the mean while lie in the grave, where all must follow; yet they are not repaid or rewarded in this life, that remains to be done in another world, Job 21:27; and concludes, that their consolation with respect to him was vain, and falsehood was in their answers, Job 21:34.
21:121:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
21 Յոբ պատասխանեց.
Կրկնեալ անդրէն Յոբայ ասէ:

21:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
21 Յոբ պատասխանեց.
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21:121:1 И отвечал Иов и сказал:
21:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
21:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
21:1. respondens autem Iob dixitThen Job answered, and said:
1. Then Job answered and said,
But Job answered and said:

21:1 И отвечал Иов и сказал:
21:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
21:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
21:1. respondens autem Iob dixit
Then Job answered, and said:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 But Job answered and said, 2 Hear diligently my speech, and let this be your consolations. 3 Suffer me that I may speak; and after that I have spoken, mock on. 4 As for me, is my complaint to man? and if it were so, why should not my spirit be troubled? 5 Mark me, and be astonished, and lay your hand upon your mouth. 6 Even when I remember I am afraid, and trembling taketh hold on my flesh.
Job here recommends himself, both his case and his discourse, both what he suffered and what he said, to the compassionate consideration of his friends. 1. That which he entreats of them is very fair, that they would suffer him to speak (v. 3) and not break in upon him, as Zophar had done, in the midst of his discourse. Losers, of all men, may have leave to speak; and, if those that are accused and censured are not allowed to speak for themselves, they are wronged without remedy, and have no way to come at their right. He entreats that they would hear diligently his speech (v. 2) as those that were willing to understand him, and, if they were under a mistake, to have it rectified; and that they would mark him (v. 5), for we may as well not hear as not heed and observe what we hear. 2. That which he urges for this is very reasonable. (1.) They came to comfort him. "No," says he, "let this be your consolations (v. 2); if you have no other comforts to administer to me, yet deny me not this; be so kind, so just, as to give me a patient hearing, and that shall pass for your consolations of me." Nay, they could not know how to comfort him if they would not give him leave to open his case and tell his own story. Or, "It will be a consolation to yourselves, in reflection, to have dealt tenderly with your afflicted friend, and not harshly." (2.) He would hear them speak when it came to their turn. "After I have spoken you may go on with what you have to say, and I will not hinder you, no, though you go on to mock me." Those that engage in controversy must reckon upon having hard words given them, and resolve to bear reproach patiently; for, generally, those that mock will mock on, whatever is said to them. (3.) He hoped to convince them. "If you will but give me a fair hearing, mock on if you can, but I believe I shall say that which will change your note and make you pity me rather than mock me." (4.) They were not his judges (v. 4): "Is my complaint to man? No, if it were I see it would be to little purpose to complain. But my complaint is to God, and to him do I appeal. Let him be Judge between you and me. Before him we stand upon even terms, and therefore I have the privilege of being heard as well as you. If my complaint were to men, my spirit would be troubled, for they would not regard me, nor rightly understand me; but my complaint is to God, who will suffer me to speak, though you will not." It would be sad if God should deal as unkindly with us as our friends sometimes do. (5.) There was that in his case which was very surprising and astonishing, and therefore both needed and deserved their most serious consideration. It was not a common case, but a very extraordinary one. [1.] He himself was amazed at it, at the troubles God had laid upon him and the censures of his friends concerning him (v. 6): "When I remember that terrible day in which I was on a sudden stripped of all my comforts, that day in which I was stricken with sore boils,--when I remember all the hard speeches with which you have grieved me,--I confess I am afraid, and trembling takes hold of my flesh, especially when I compare this with the prosperous condition of many wicked people, and the applauses of their neighbours, with which they pass through the world." Note, The providences of God, in the government of the world, are sometimes very astonishing even to wise and good men, and bring them to their wits' end. [2.] He would have them wonder at it (v. 5): "Mark me, and be astonished. Instead of expounding my troubles, you should awfully adore the unsearchable mysteries of Providence in afflicting one thus of whom you know no evil; you should therefore lay your hand upon your mouth, silently wait the issue, and judge nothing before the time. God's way is in the sea, and his path in the great waters. When we cannot account for what he does, in suffering the wicked to prosper and the godly to be afflicted, nor fathom the depth of those proceedings, it becomes us to sit down and admire them. Upright men shall be astonished at this, ch. xvii. 8. Be you so."
Carl Friedrich Keil and Franz Delitzsch
21:1
1 Then began Job, and said:
2 Hear, oh hear, my speech,
And let this be instead of your consolations.
3 Suffer me, and I will speak,
And after I have spoken thou mayest mock.
4 As for me, then, doth my complaint concern man,
Or wherefore should I not become impatient?
5 Turn ye to me and be astonished,
And lay your hand upon your mouth.
6 Even if I think of it I am bewildered,
And my flesh taketh hold on trembling - :
The friends, far from being able to solve the enigma of Job's affliction, do not once recognise the mystery as such. They cut the knot by wounding Job most deeply by ever more and more frivolous accusations. Therefore he entreats them to be at least willing to listen (שׁמעוּ with the gerund) to his utterance (מלּה) respecting the unsolved enigma; then (Waw apodosis imper.) shall this attention supply the place of their consolations, i.e., be comforting to him, which their previous supposed consolations could not be. They are to bear with him, i.e., without interruption allow him to answer for himself (שׂאוּני with Kametz before the tone, as Jon 1:12, comp. קחהוּ, 3Kings 20:33, not as Hirz. thinks under the influence of the distinctive accent, but according to the established rule, Ges. 60, rem. 1); then he will speak (אנכי contrast to the "ye" in שׂאוני without further force), and after he has expressed himself they may mock. It is, however, not תלעיגוּ (as Olshausen corrects), but תלעיג (in a voluntative signific. = תלעג), since Job here addresses himself specially to Zophar, the whole of whose last speech must have left the impression on him of a bitter sarcasm (sarkasmo's from sarka'zein in the sense of Job 19:22), and has dealt him the freshest deep blow. In Job 21:4 שׂיחת is not to be understood otherwise than as in Job 7:13; Job 9:27; Job 10:1; Job 23:2, and is to be translated "my complaint." Then the prominently placed אנכי is to be taken, after Ezek 33:17, Ges. 121, 3, as an emphatic strengthening of the "my": he places his complaint in contrast with another. This emphasizing is not easily understood, if one, with Hupf., explains: nonne hominis est querela mea, so that ה is equivalent to הלא (which here in the double question is doubly doubtful), and ל is the sign of the cause. Schultens and Berg, who translate לאדם more humano, explain similarly, by again bringing their suspicious ל comparativum
(Note: In the passage from Ibn-Kissa quoted above, p. 421, Schultens, as Fleischer assures me, has erroneously read Arab. lmchâlı̂b instead of kmchâlı̂b, having been misled by the frequent failing of the upper stroke of the Arab. k, and in general Arab. l is never = k, and also ל never = כ, as has been imagined since Schultens.)
here to bear upon it. The ל by שׂיחי (if it may not also be compared with Job 12:8) may certainly be expected to denote those to whom the complaint is addressed. We translate: As for me, then, does my complaint concern men? The אנכי which is placed at the beginning of the sentence comes no less under the rule, Ges. 145, 2, than 121, 3. In general, sufferers seek to obtain alleviation of their sufferings by imploring by words and groans the pity of sympathizing men; the complaint, however, which the three hear from him is of a different kind, for he has long since given up the hope of human sympathy, - his complaint concerns not men, but God (comp. Job 16:20).
(Note: An Arabian proverb says: "The perfect patience is that which allows no complaint to be uttered ila el-chalq against creatures (men).")
He reminds them of this by asking further: or (ואם, as Job 8:3; Job 34:17; Job 40:9, not: and if it were so, as it is explained by Nolde contrary to the usage of the language) why (interrogative upon interrogative: an quare, as Ps 94:9, אם הלא, an nonne) should not my spirit (disposition of mind, θυμός) be short, i.e., why should I not be short-tempered (comp. Judg 10:16; Zech 11:8, with Prov. 13:29) = impatient? Drr, in his commentatio super voce רוּח, 1776, 4, explains the expression habito simul halitus, qui iratis brevis esse solet, respectu, but the signification breath is far from the nature of the language here; רוח signifies emotional excitement (comp. Job 15:13), either long restrained (with ארך), or not allowing itself to be restrained and breaking out after a short time (קצר). That which causes his vexation to burst forth is such that the three also, if they would attentively turn to him who thus openly expresses himself, will be astonished and lay their hand on their mouth (comp. Job 29:9; Job 40:4), i.e., they must become dumb in recognition of the puzzle, - a puzzle insoluble to them, but which is nevertheless not to be denied. השׁמו is found in Codd. and among grammarians both as Hiph. השׁמּוּ hashammu (Kimchi) and as Hoph. השּׁמּוּ, or what is the same, השּׁמּוּ hoshshammu (Abulwalid) with the sharpening of the first radical, which also occurs elsewhere in the Hoph. of this verb (Lev 26:34.) and of others (Olsh. 259, b, 260). The pointing as Hiph. (השׁמּוּ for השׁמּוּ) in the signification obstupescite is the better attested. Job himself has only to think of this mystery, and he is perplexed, and his flesh lays hold on terror. The expression is like Job 18:20. The emotion is conceived of as a want arising from the subject of it, which that which produces it must as of necessity satisfy.
In the following strophe the representation of that which thus excites terror begins. The divine government does not harmonize with, but contradicts, the law maintained by the friends.
John Gill
21:1 But Job answered and said. In reply to what Zophar had asserted, concerning the prosperity of the wicked being only for a short time, Job 20:5; the contrary to which he most clearly proves, and that in many instances their prosperity continues as long as they live; that they die in it, and it is enjoyed by their posterity after them.
21:221:2: Լուարո՛ւք լուարո՛ւք բանից իմոց։ Երանի՛ թէ մի՛ լինէր ՚ի ձէնջ այդ մխիթարութիւն։
2 «Ակա՛նջ դրէք, ակա՛նջ դրէք խօսքերիս: Երանի չլինէր ձեզանից եկած մխիթարանքը:
2 «Խօսքիս աղէկ մտիկ ըրէք Ու այս ըլլայ ձեր մխիթարութիւնը։
Լուարուք, լուարուք բանից իմոց. [203]երանի՛ թէ մի՛ լինէր ի ձէնջ այդ մխիթարութիւն:

21:2: Լուարո՛ւք լուարո՛ւք բանից իմոց։ Երանի՛ թէ մի՛ լինէր ՚ի ձէնջ այդ մխիթարութիւն։
2 «Ակա՛նջ դրէք, ակա՛նջ դրէք խօսքերիս: Երանի չլինէր ձեզանից եկած մխիթարանքը:
2 «Խօսքիս աղէկ մտիկ ըրէք Ու այս ըլլայ ձեր մխիթարութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
21:221:2 выслушайте внимательно речь мою, и это будет мне утешением от вас.
21:2 ἀκούσατε ακουω hear ἀκούσατέ ακουω hear μου μου of me; mine τῶν ο the λόγων λογος word; log ἵνα ινα so; that μὴ μη not ᾖ ειμι be μοι μοι me παρ᾿ παρα from; by ὑμῶν υμων your αὕτη ουτος this; he ἡ ο the παράκλησις παρακλησις counseling; summons
21:2 שִׁמְע֣וּ šimʕˈû שׁמע hear שָׁ֭מֹועַ ˈšāmôₐʕ שׁמע hear מִלָּתִ֑י millāṯˈî מִלָּה word וּ û וְ and תְהִי־ ṯᵊhî- היה be זֹ֝֗את ˈzˈōṯ זֹאת this תַּנְח֥וּמֹֽתֵיכֶֽם׃ tanḥˌûmˈōṯêḵˈem תַּנְחוּמֹות consolation
21:2. audite quaeso sermones meos et agetis paenitentiamHear, I beseech you, my words, and do penance.
2. Hear diligently my speech; and let this be your consolations.
Hear diligently my speech, and let this be your consolations:

21:2 выслушайте внимательно речь мою, и это будет мне утешением от вас.
21:2
ἀκούσατε ακουω hear
ἀκούσατέ ακουω hear
μου μου of me; mine
τῶν ο the
λόγων λογος word; log
ἵνα ινα so; that
μὴ μη not
ειμι be
μοι μοι me
παρ᾿ παρα from; by
ὑμῶν υμων your
αὕτη ουτος this; he
ο the
παράκλησις παρακλησις counseling; summons
21:2
שִׁמְע֣וּ šimʕˈû שׁמע hear
שָׁ֭מֹועַ ˈšāmôₐʕ שׁמע hear
מִלָּתִ֑י millāṯˈî מִלָּה word
וּ û וְ and
תְהִי־ ṯᵊhî- היה be
זֹ֝֗את ˈzˈōṯ זֹאת this
תַּנְח֥וּמֹֽתֵיכֶֽם׃ tanḥˌûmˈōṯêḵˈem תַּנְחוּמֹות consolation
21:2. audite quaeso sermones meos et agetis paenitentiam
Hear, I beseech you, my words, and do penance.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Внимательное отношение друзей к речам Иова - показатель того, что они придают им известное значение, не считают пустыми, брошенными на ветер, словами. Это и доставит утешение страдальцу, скорбящему от противоречий друзей, насмешек над ним (XVII:2).
Adam Clarke: Commentary on the Bible - 1831
21:2: Let this be your consolations - ותהי זאת תנחומתיכם uthehi zoth tanchumotheychem may be translated, "And let this be your retractations." Let what I am about to say induce you to retract what you have said, and to recall your false judgments. נחם nacham signifies, not only to comfort, but to change one's mind, to repent; hence the Vulgate translates et agite paenitentiam, "and repent," which Coverdale follows in his version, and amende yourselves. Some suppose the verse to be understood ironically: I am now about to give you consolations for those you have given me. When I have done, then turn them into mockery if you please.
Albert Barnes: Notes on the Bible - 1834
21:2: Hear diligently - Hebrew "Hearing hear" - that is, hear attentively. What he was about to say was worthy of their solemn consideration.
And let this be your consolations - That is, "You came to me for the professed purpose of giving "me" consolation. In that you have wholly failed. You have done nothing to sustain or comfort me; but all that you have said has only tended to exasperate me, and to increase my sorrow. If you will now hear me attentively, I will take that as a consolation, and it shall be in the place of what I had a right to expect from you. It will be "some" comfort if I am permitted to express my sentiments without interruption, and I will accept it as a proof of kindness on your part."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: Hear: Job 13:3, Job 13:4, Job 18:2, Job 33:1, Job 33:31-33, Job 34:2; Jdg 9:7; Isa 55:2; Heb 2:1
let this be: Job 15:11, Job 16:2
Job 21:3
Geneva 1599
21:2 Hear diligently my speech, and let this (a) be your consolations.
(a) Your diligent marking of my words will be to me a great consolation.
John Gill
21:2 Hear diligently my speech,.... The following oration or discourse he was about to deliver concerning the prosperity of wicked men; to which he desires their closest attention, that they might the better understand the force of his reasoning, the evidences and proof of fasts he should give; whereby, if their minds were open to conviction, they would clearly see their mistake, and that truth lay on his side:
and let this be your consolations; or "this shall be your consolations" (k); meaning, either that they would receive instruction and benefit by his discourse, which would yield them pleasure and comfort; and to an ingenuous mind, to be convinced of an error, to have mistakes rectified, and to get knowledge of the truth, it is a real satisfaction, and affords pleasure; or else, that whereas their end in paying him a visit was to comfort him, and they had taken methods, as they thought, in order to it, but in Job's opinion to very little purpose, yea, they were, as he says, miserable comforters; now he observes, that if they would but be silent, and attentively listen to what he had to say, that would be in the room of all comforts they could give unto him; it would be a consolation to him, and be reckoned by him, instead of all they could give, or could propose to him, if he might have but this favour, to be heard with candour, diligence, and attention.
(k) "et hoc erit consolationes vestrae", Beza, Mercerus; so Jarchi; "idque pro consolatione vobis", Tigurine version; "pro consolationibus vestris", Schultens.
John Wesley
21:2 Hear, &c. - If you have no other comfort to administer, at least afford me this. And it will be a comfort to yourselves in the reflection, to have dealt tenderly with your afflicted friend.
Robert Jamieson, A. R. Fausset and David Brown
21:2 JOB'S ANSWER. (Job 21:1-34)
consolations--If you will listen calmly to me, this will be regarded as "consolations"; alluding to Eliphaz' boasted "consolations" (Job 15:11), which Job felt more as aggravations ("mockings," Job 21:3) than consolations (Job 16:2).
21:321:3: Ներեցէ՛ք ինձ եւ ես խօսեցա՛յց, եթէ ո՛չ այպանիցէք զբանիւք իմովք։
3 Թո՛յլ տուէք դուք ինձ, ու ես կը խօսեմ. գուցէ չայպանէք խօսքերիս համար:
3 Ինծի համբերեցէք ու ես խօսիմ Ու խօսելէս ետքը ծաղր ըրէք։
Ներեցէք ինձ եւ ես խօսեցայց, [204]եթէ ոչ այպանիցէք զբանիւք իմովք:

21:3: Ներեցէ՛ք ինձ եւ ես խօսեցա՛յց, եթէ ո՛չ այպանիցէք զբանիւք իմովք։
3 Թո՛յլ տուէք դուք ինձ, ու ես կը խօսեմ. գուցէ չայպանէք խօսքերիս համար:
3 Ինծի համբերեցէք ու ես խօսիմ Ու խօսելէս ետքը ծաղր ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
21:321:3 Потерпите меня, и я буду говорить; а после того, как поговорю, насмехайся.
21:3 ἄρατέ αιρω lift; remove με με me ἐγὼ εγω I δὲ δε though; while λαλήσω λαλεω talk; speak εἶτ᾿ ειτα then οὐ ου not καταγελάσετέ καταγελαω ridicule μου μου of me; mine
21:3 שָׂ֭אוּנִי ˈśāʔûnî נשׂא lift וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after דַּבְּרִ֣י dabbᵊrˈî דבר speak תַלְעִֽיג׃ ṯalʕˈîḡ לעג mock
21:3. sustinete me ut et ego loquar et post mea si videbitur verba rideteSuffer me, and I will speak, and after, if you please, laugh at my words.
3. Suffer me, and I also will speak; and after that I have spoken, mock on.
Suffer me that I may speak; and after that I have spoken, mock on:

21:3 Потерпите меня, и я буду говорить; а после того, как поговорю, насмехайся.
21:3
ἄρατέ αιρω lift; remove
με με me
ἐγὼ εγω I
δὲ δε though; while
λαλήσω λαλεω talk; speak
εἶτ᾿ ειτα then
οὐ ου not
καταγελάσετέ καταγελαω ridicule
μου μου of me; mine
21:3
שָׂ֭אוּנִי ˈśāʔûnî נשׂא lift
וְ wᵊ וְ and
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
דַּבְּרִ֣י dabbᵊrˈî דבר speak
תַלְעִֽיג׃ ṯalʕˈîḡ לעג mock
21:3. sustinete me ut et ego loquar et post mea si videbitur verba ridete
Suffer me, and I will speak, and after, if you please, laugh at my words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
3. Может быть, даже Софар, внимательно выслушав речь Иова, прекратит свои насмешки: "после того, как поговорю, насмехайся".
Albert Barnes: Notes on the Bible - 1834
21:3: Suffer me that I may speak - Allow me to speak without interruption, or bear with me while I freely express my sentiments - it is all that I now ask.
And after that I have spoken, mock on - Resume your reproaches, if you will, when I am done. I ask only the privilege of expressing my thoughts on a very important point, and when that is done, I will allow you to resume your remarks as you have done before, and you may utter your sentiments without interruption. Or it may be, that Job utters this in a kind of triumph, and that he feels that what he was about to say was so important that it would end the "argument;" and that all they could say after that would be mere mockery and Rev_iling. The word rendered "mock on" (לעג lâ‛ ag) means, originally, "to stammer, to speak unintelligibly" - then, "to speak in a barbarous or foreign language" - then, "to deride or to mock, to ridicule or insult." The idea is, that they might mock his woes, and torture his feelings as they had done, if they would only allow him to express his sentiments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: that I may: Job 13:13, Job 33:31-33
mock on: Job 12:4, Job 12:5, Job 13:9, Job 16:10, Job 16:20, Job 17:2
Job 21:4
John Gill
21:3 Suffer me that I may speak,.... To go on with his discourse, without any interruption, until he had finished it; as he before craves their attention, here he entreats their patience to hear him out, as well as to give him leave to begin; they might by their gestures seem as if they were breaking up and departing; or they raised a tumultuous clamour, to hinder his proceeding to reply; or he might fear, that if he was allowed to speak, they would break in upon him before he had done, as they had already; or "bear me", as several of the Jewish commentators explain the phrase; though what he was going to say might sit heavy upon their minds, and be very burdensome, grating, and uneasy to them; yet he entreats they would endure it patiently, until he had made an end of speaking:
and after that I have spoken, mock on; as they had already, Job 12:4; they had mocked not at his troubles and afflictions, but at his words and arguments in vindication of his innocence; and now all he entreats of them is, that they would admit him to speak once more, and to finish his discourse; and then if they thought fit, or if they could, to go on with their scoffs and derisions of him; if he could but obtain this favour, he should be easy, he should not regard their mockings, but bear them patiently; and he seems to intimate, that he thought he should be able to say such things to them, that would spoil their mocking, and prevent it for the future; so the Greek version renders it, "thou shalt not laugh"; and the words being singular have led many to think, that Zophar, who spoke last, is particularly intended, though it may respect everyone of his friends.
John Wesley
21:3 Speak - without interruption. Mock - If I do not defend my cause with solid arguments, go on in your scoffs.
Robert Jamieson, A. R. Fausset and David Brown
21:3 literally, "Begin your mockings" (Job 17:2).
21:421:4: Իսկ արդ չեւ՛ իմ կշտամբանքս ՚ի մարդկանէ իցեն. եւ կամ ընդէ՞ր ո՛չ բարկանայցեմ[9279]։ [9279] Ոմանք. ՚Ի մարդկանէ ինչ իցէ։
4 Իմ կշտամբանքը մարդկա՞նց կողմից է. եւ ինչո՞ւ պէտք չէ, որ բարկանամ ես:
4 Միթէ ես մարդո՞ւ հետ կը վիճիմ Եւ ինչո՞ւ համար հոգիս չտրտմի։
Իսկ արդ չեւ իմ կշտամբանքս ի մարդկանէ ինչ իցեն. եւ կամ ընդէ՞ր ոչ բարկանայցեմ:

21:4: Իսկ արդ չեւ՛ իմ կշտամբանքս ՚ի մարդկանէ իցեն. եւ կամ ընդէ՞ր ո՛չ բարկանայցեմ[9279]։
[9279] Ոմանք. ՚Ի մարդկանէ ինչ իցէ։
4 Իմ կշտամբանքը մարդկա՞նց կողմից է. եւ ինչո՞ւ պէտք չէ, որ բարկանամ ես:
4 Միթէ ես մարդո՞ւ հետ կը վիճիմ Եւ ինչո՞ւ համար հոգիս չտրտմի։
zohrab-1805▾ eastern-1994▾ western am▾
21:421:4 Разве к человеку речь моя? как же мне и не малодушествовать?
21:4 τί τις.1 who?; what? γάρ γαρ for μὴ μη not ἀνθρώπου ανθρωπος person; human μου μου of me; mine ἡ ο the ἔλεγξις ελεγξις conviction ἢ η or; than διὰ δια through; because of τί τις.1 who?; what? οὐ ου not θυμωθήσομαι θυμοω provoke; be / get angry
21:4 הֶ֭ ˈhe הֲ [interrogative] אָנֹכִי ʔānōḵˌî אָנֹכִי i לְ lᵊ לְ to אָדָ֣ם ʔāḏˈām אָדָם human, mankind שִׂיחִ֑י śîḥˈî שִׂיחַ concern וְ wᵊ וְ and אִם־ ʔim- אִם if מַ֝דּ֗וּעַ ˈmaddˈûₐʕ מַדּוּעַ why לֹא־ lō- לֹא not תִקְצַ֥ר ṯiqṣˌar קצר be short רוּחִֽי׃ rûḥˈî רוּחַ wind
21:4. numquid contra hominem disputatio mea est ut merito non debeam contristariIs my debate against man, that I should not have just reason to be troubled?
4. As for me, is my complaint to man? and why should I not be impatient?
As for me, [is] my complaint to man? and if [it were so], why should not my spirit be troubled:

21:4 Разве к человеку речь моя? как же мне и не малодушествовать?
21:4
τί τις.1 who?; what?
γάρ γαρ for
μὴ μη not
ἀνθρώπου ανθρωπος person; human
μου μου of me; mine
ο the
ἔλεγξις ελεγξις conviction
η or; than
διὰ δια through; because of
τί τις.1 who?; what?
οὐ ου not
θυμωθήσομαι θυμοω provoke; be / get angry
21:4
הֶ֭ ˈhe הֲ [interrogative]
אָנֹכִי ʔānōḵˌî אָנֹכִי i
לְ lᵊ לְ to
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
שִׂיחִ֑י śîḥˈî שִׂיחַ concern
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מַ֝דּ֗וּעַ ˈmaddˈûₐʕ מַדּוּעַ why
לֹא־ lō- לֹא not
תִקְצַ֥ר ṯiqṣˌar קצר be short
רוּחִֽי׃ rûḥˈî רוּחַ wind
21:4. numquid contra hominem disputatio mea est ut merito non debeam contristari
Is my debate against man, that I should not have just reason to be troubled?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Друзья вмешиваются в речи Иова, прерывают их и возражают, между прочим, потому, что считают неуместным с его стороны переходящее в ропот малодушие и раздражительность, страстность (IV:3-5; VIII:2). В действительности же подобное настроение вполне естественно. Страждущие обычно ищут себе сочувствия в окружающих их людях. Но речь, точнее, жалоба (евр. "сихи" ср. VII:13; IX:27; X:1) Иова обращена не к людям - друзьям, он не ждет помощи с их стороны (XIII:2), а к Богу (XIII:3; XVI:20). И так как Он, от которого страдалец ожидает разрешения вопроса о причине бедствий, не внимает его воплям (IX:32; XIX:7), то как же ему не впасть в уныние?
Adam Clarke: Commentary on the Bible - 1831
21:4: As for me - האנכי heanochi, "Alas for me!" Is it not with a man that I speak? And, if this be the case, why should not my spirit be troubled? I do not reply against my Maker: I suffer much from God and man; why then may I not have the privilege of complaining to creatures like myself?
Albert Barnes: Notes on the Bible - 1834
21:4: As for me, is my complaint to man? - There is some difficulty in the interpretation of this verse, and considerable variety of explanation may be seen among expositors. The "object" of the verse is plain. It is to state a reason why they should hear him with patience and without interruption. The meaning of this part of the verse probably is, that his principal difficulty was not with his friends, but with God. It was not so much what they had said, that gave him trouble, as it was what God had done. Severe and cutting as were their rebukes, yet it was far more trying to him to be treated as he had been by God, "as if" he were a great sinner. That was what he could not understand. Perplexed and troubled, therefore, by the mysteriousness of the divine dealings, his friends ought to be willing to listen patiently to what he had to say; and in his anxiety to find out "why" God had treated him so, they ought not at once to infer that he was a wicked man, and to overwhelm him with increased anguish of spirit.
It will be recollected that Job repeatedly expressed the wish to be permitted to carry his cause at once up to God, and to have his adjudication on it. See , note; , notes. It is that to which he refers when he says here, that he wished to have the cause before God, and not before man. It was a matter which he wished to refer to the Almighty, and he ought to be allowed to express his sentiments with entire freedom. One of the difficulties in understanding this verse arises from the word "complaint." We use it in the sense of "murmuring," or "repining;" but this, I think, is not its meaning here. It is used rather in the sense of "cause, argument, reasoning, or reflections." The Hebrew word שׂיח śı̂ yı̂ ch means, properly, that which is "brought out" - from שׂיח śı̂ yach, "to bring out, to put forth, to produce" - as buds, leaves, flowers; and then it means "words" - as brought out, or spoken; and then, meditations, reflections, discourses, speeches; and then it "may" mean "complaint." But there is no evidence that the word is used in that sense here. It means his reflections, or arguments. They were not to man. He wished to carry them at once before God, and he ought, therefore, to be allowed to speak freely. Jerome renders it, "disputatio mea." The Septuagint, ἔλεγξις elengcis - used here, probably, in the sense of "an argument to produce conviction," as it is often.
And if it were so, why should not my spirit be troubled? - Margin, "shortened," meaning the same as troubled, afflicted, or impatient. A more literal translation will better express the idea which is now lost sight of, "And if so, why should not my spirit be distressed?" That is, since my cause is with God - since my difficulty is in understanding his dealings with me - since I have carried my cause up to him, and all now depends on him, why should I not be allowed to have solicitude in regard to the result? If I manifest anxiety, who can blame me? Who would not, when his all was at stake, and when the divine dealings toward him were so mysterious?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: is my complaint: Job 7:11-21, Job 10:1, Job 10:2; Sa1 1:16; Psa 22:1-3, Psa 77:3-9, Psa 102:1 *title Psa 142:2, Psa 142:3; Mat 26:38
if it were: Kg2 6:26, Kg2 6:27; Psa 42:11
troubled: Heb. shortened, Exo 6:9 *marg.
Job 21:5
Geneva 1599
21:4 As for me, [is] my complaint to man? and if [it (b) were so], why should not my spirit be troubled?
(b) As though he would say, I do not talk with man but with God, who will not answer me, and therefore my mind must be troubled.
John Gill
21:4 As for me, is my complaint to man?.... Job had been complaining, and still was, and continued to do so after this, but not to them, his friends, nor any other man; his complaint was made to God, and of him he thought he was hardly dealt with by him, he could not tell for what; he had desired to know the reason why he contended with him in such a manner, but could get no satisfaction; when his friends came first to visit him, they said nothing to him, nor he to them; and when he did speak, it was not to them, but to God, of whom he complains; and expostulates with him why he had ever been born, or had not died as soon as born, and not have lived to have seen such unhappy days, and endured so much affliction and trouble:
and if it were so; that he had made his complaint to man, since it would have been in vain, and to no purpose, he should have got no relief, nor obtained any satisfaction:
why should not my spirit be troubled? or "shortened" (l); or, as the Targum, be straitened; for as comfort and joy enlarge the heart, trouble contracts and straitens it; or is "my prayer" or (m) "petition to men?" it was not, though he was reduced so low, and was in such a distressed condition; he had asked nothing of men, not of these his friends, neither to give him of their substance, nor to help him out of the hands of his enemies, Job 6:21; he had poured out his complaint before God, and had directed his prayer to the God of his life; he had desired to speak to none but the Almighty, and to reason only with him; he had petitioned him to take cognizance of his case, and to admit of a hearing of it before him, and to have it determined by him; he had complained of wrongs and injuries done him, and begged to be redressed and righted, but got no answer; God did not think fit to answer him, but hid himself from him, and continued so to do: "and if", if this be the case, as it really was, "why should not my spirit be troubled?" is there not reason for it? Some think Job's meaning is, is "my disputation", as the Vulgate Latin version, or is my discourse concerning human things, things within the compass of human knowledge and reasoning? or, to be attained to by the force of that, without divine revelation? no, it is concerning divine things; concerning the mysteries of Providence, with respect to good and bad men; concerning the living Redeemer, his incarnation, resurrection, &c. and faith in him; concerning the general resurrection, the final judgment, and a future state of happiness: or does my complaint, petition, or discourse, savour of that which is human, and is intermixed with human frailty? if it be so, it should be borne with, it should be considered I am but a man, and liable to err; and especially great allowances should be made in my present circumstances, being trader such sore afflictions; and it may be reasonably thought, that though the spirit may be willing to behave in a better manner, the flesh is weak, and much must be imputed unto that; and it will not seem so extravagant to indulge a troubled spirit so severely exercised; persons under afflictions generally think they do well to be troubled, and that there is reason enough for it, and ought to be borne with, and not to be reproached and rallied on that account.
(l) "abbreviabitur", Montanus, Vatablus, "abbreviaretur", Drusius, Cocceius, Michaelis. (m) "precatio mea", Drusius.
John Wesley
21:4 Is - I do not make my complaint to, or expect relief from you, or from any men, hut from God only: I am pouring forth my complaints to God. If - If my complaint were to man, have I not cause?
Robert Jamieson, A. R. Fausset and David Brown
21:4 Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, "my disputation."
if it were--rather, "since this is the case."
21:521:5: ※ Հայեցեալ ընդ իս զարմանա՞յք, եդեալ ձեռն ՚ի ծնօտի։
5 Զարմանում էք դուք՝ նայելով վրաս, ձեռքներդ դրած ծնօտներին ձեր:
5 Ինծի նայեցէ՛ք ու ապշեցէ՛քՈւ բերաննուդ վրայ ձեռք դրէ՛ք։
Հայեցեալ ընդ իս զարմանայք, եդեալ ձեռն ի ծնօտի:

21:5: ※ Հայեցեալ ընդ իս զարմանա՞յք, եդեալ ձեռն ՚ի ծնօտի։
5 Զարմանում էք դուք՝ նայելով վրաս, ձեռքներդ դրած ծնօտներին ձեր:
5 Ինծի նայեցէ՛ք ու ապշեցէ՛քՈւ բերաննուդ վրայ ձեռք դրէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
21:521:5 Посмотрите на меня и ужаснитесь, и положите перст на уста.
21:5 εἰσβλέψαντες εισβλεπω into; for ἐμὲ εμε me θαυμάσατε θαυμαζω wonder χεῖρα χειρ hand θέντες τιθημι put; make ἐπὶ επι in; on σιαγόνι σιαγων cheek
21:5 פְּנוּ־ pᵊnû- פנה turn אֵלַ֥י ʔēlˌay אֶל to וְ wᵊ וְ and הָשַׁ֑מּוּ hāšˈammû שׁמם be desolate וְ wᵊ וְ and שִׂ֖ימוּ śˌîmû שׂים put יָ֣ד yˈāḏ יָד hand עַל־ ʕal- עַל upon פֶּֽה׃ pˈeh פֶּה mouth
21:5. adtendite me et obstupescite et superponite digitum ori vestroHearken to me and be astonished, and lay your finger on your mouth.
5. Mark me, and be astonished, and lay your hand upon your mouth.
Mark me, and be astonished, and lay [your] hand upon [your] mouth:

21:5 Посмотрите на меня и ужаснитесь, и положите перст на уста.
21:5
εἰσβλέψαντες εισβλεπω into; for
ἐμὲ εμε me
θαυμάσατε θαυμαζω wonder
χεῖρα χειρ hand
θέντες τιθημι put; make
ἐπὶ επι in; on
σιαγόνι σιαγων cheek
21:5
פְּנוּ־ pᵊnû- פנה turn
אֵלַ֥י ʔēlˌay אֶל to
וְ wᵊ וְ and
הָשַׁ֑מּוּ hāšˈammû שׁמם be desolate
וְ wᵊ וְ and
שִׂ֖ימוּ śˌîmû שׂים put
יָ֣ד yˈāḏ יָד hand
עַל־ ʕal- עַל upon
פֶּֽה׃ pˈeh פֶּה mouth
21:5. adtendite me et obstupescite et superponite digitum ori vestro
Hearken to me and be astonished, and lay your finger on your mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
5. Вместо того, чтобы упрекать Иова в малодушии, друзья обязаны "положить перст на уста", т. е. замолчать (XXXI:9; XXXIX:34; Притч XXX:32; Прем VIII:12; Сир V:12). К этому должно располагать то чувство ужаса, которое вызывается самим видом страдальца.
Adam Clarke: Commentary on the Bible - 1831
21:5: Mark me, and be astonished - Consider and compare the state in which I was once, with that in which I am now; and be astonished at the judgments and dispensations of God. You will then be confounded; you will put your hands upon your mouths, and keep silent. Putting the hand on the mouth, or the finger on the lips, was the token of silence. The Egyptian god Harpocrates, who was the god of silence, is represented with his finger compressing his upper lip.
Albert Barnes: Notes on the Bible - 1834
21:5: Mark me - Margin, "look unto." Literally, "Look upon me. That is, attentively look on me, on my sufferings, on my disease, and my losses. See if I am a proper object of repreach and mockery - see if I have not abundant reason to be in deep distress when God has afflicted me in a manner so unusual and mysterious.
And be astonished - Silent astonishment should be evinced instead of censure. You should wonder that a man whose life has been a life of piety, should exhibit the spectacle which you now behold, while so many proud contemners of God are permitted to live in affluence and ease.
And lay your hand upon your mouth - As a token of silence and wonder. So Plutarch, de Iside et Osiride, "Wherefore, he had laid his finger on his mouth as a symbol of silence and admiration - ἐχεμυθίας καὶ σιωπῆς σύμβολον echemuthias kai siō pē s sumbolon."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: Mark me: Heb. Look unto me
be astonished: Job 2:12, Job 17:8, Job 19:20, Job 19:21
lay your: Job 29:9, Job 40:4; Jdg 18:19; Psa 39:9; Pro 30:32; Amo 5:13; Mic 7:16; Rom 11:33
Job 21:6
Geneva 1599
21:5 Mark me, and be astonished, and lay [your] hand upon [your] (c) mouth.
(c) He charges them as though they were not able to comprehend his feeling of God's judgment, and exhorts them therefore to silence.
John Gill
21:5 Mark me,.... Or "look at me" (n); not at his person, which was no lovely sight to behold, being covered with boils from head to foot, his flesh clothed with worms and clods of dust, his skin broken, yea, scarce any left; however, he was become a mere skeleton, reduced to skin and bone; but at his sorrows, and sufferings, and consider and contemplate them in their minds, and see if there was any sorrow like his, or anyone that suffered as he did, and in such pitiful circumstances; or that they would have a regard to his words, and well weigh what he had said, or was about to say, concerning his own case, or concerning the providences of God with respect to good and bad men, and especially the latter:
and be astonished; at what had befallen him, at his afflictions, being an innocent man, and not chargeable with any crime for which it could be thought that these came upon him; and at the different methods of Providence towards good men and bad men, the one being afflicted, and the other in prosperous circumstances, see Job 17:8;
and lay your hand upon your mouth; and be silent, since such dispensations of Providence are unsearchable, and past finding out; and, as they are not to be accounted for, are not to be spoken against: and it would have been well if Job had taken the same advice himself, and had been still, and owned and acknowledged the sovereignty of God, and not opened his mouth in the manner he had done, and cursed the of his birth, and complained of hard treatment at the hand of God perhaps his sense may be, that he would have his friends be silent, and forbear drawing the characters of men from the outward dealings of God with them. This phrase is used of silence in Job 29:9; thus Harpocrates, the god of silence with the Heathens, is always pictured with his hand to his mouth.
(n) "respicite ad me", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
John Wesley
21:5 Mark - Consider what I am about to say concerning the prosperity of the worst of men, and the pressures of some good men, and it is able to fill you with astonishment. Lay, &c. - Be silent.
Robert Jamieson, A. R. Fausset and David Brown
21:5 lay . . . hand upon . . . mouth-- (Prov 30:32; Judg 18:19). So the heathen god of silence was pictured with his hand on his mouth. There was enough in Job's case to awe them into silence (Job 17:8).
21:621:6: Եթէ յո՛ւշ լինիցի ինձ, տագնապեցայց. զի ունի՛ն ցաւք զմարմինս իմ։
6 Հէնց որ յիշում եմ՝ տագնապում եմ ես, քանզի ցաւերն են պատել մարմինս:
6 Այս բաներուն վրայ մտածելով կը զարհուրիմ Ու մարմինս կը սկսի դողալ։
Եթէ յուշ լինիցի ինձ, տագնապեցայց. զի ունին ցաւք զմարմինս իմ:

21:6: Եթէ յո՛ւշ լինիցի ինձ, տագնապեցայց. զի ունի՛ն ցաւք զմարմինս իմ։
6 Հէնց որ յիշում եմ՝ տագնապում եմ ես, քանզի ցաւերն են պատել մարմինս:
6 Այս բաներուն վրայ մտածելով կը զարհուրիմ Ու մարմինս կը սկսի դողալ։
zohrab-1805▾ eastern-1994▾ western am▾
21:621:6 Лишь только я вспомню, содрогаюсь, и трепет объемлет тело мое.
21:6 ἐάν εαν and if; unless τε τε both; and γὰρ γαρ for μνησθῶ μναομαι remember; mindful ἐσπούδακα σπουδαζω diligent ἔχουσιν εχω have; hold δέ δε though; while μου μου of me; mine τὰς ο the σάρκας σαρξ flesh ὀδύναι οδυνη pain
21:6 וְ wᵊ וְ and אִם־ ʔim- אִם if זָכַ֥רְתִּי zāḵˌartî זכר remember וְ wᵊ וְ and נִבְהָ֑לְתִּי nivhˈālᵊttî בהל disturb וְ wᵊ וְ and אָחַ֥ז ʔāḥˌaz אחז seize בְּ֝שָׂרִ֗י ˈbᵊśārˈî בָּשָׂר flesh פַּלָּצֽוּת׃ pallāṣˈûṯ פַּלָּצוּת shuddering
21:6. et ego quando recordatus fuero pertimesco et concutit carnem meam tremorAs for me, when I remember, I am afraid, and trembling taketh hold on my flesh.
6. Even when I remember I am troubled, and horror taketh hold on my flesh.
Even when I remember I am afraid, and trembling taketh hold on my flesh:

21:6 Лишь только я вспомню, содрогаюсь, и трепет объемлет тело мое.
21:6
ἐάν εαν and if; unless
τε τε both; and
γὰρ γαρ for
μνησθῶ μναομαι remember; mindful
ἐσπούδακα σπουδαζω diligent
ἔχουσιν εχω have; hold
δέ δε though; while
μου μου of me; mine
τὰς ο the
σάρκας σαρξ flesh
ὀδύναι οδυνη pain
21:6
וְ wᵊ וְ and
אִם־ ʔim- אִם if
זָכַ֥רְתִּי zāḵˌartî זכר remember
וְ wᵊ וְ and
נִבְהָ֑לְתִּי nivhˈālᵊttî בהל disturb
וְ wᵊ וְ and
אָחַ֥ז ʔāḥˌaz אחז seize
בְּ֝שָׂרִ֗י ˈbᵊśārˈî בָּשָׂר flesh
פַּלָּצֽוּת׃ pallāṣˈûṯ פַּלָּצוּת shuddering
21:6. et ego quando recordatus fuero pertimesco et concutit carnem meam tremor
As for me, when I remember, I am afraid, and trembling taketh hold on my flesh.
6. Even when I remember I am troubled, and horror taketh hold on my flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
6-13. И теперь, как и прежде, речь Иова будет полна нетерпения и возбуждения. И все же ее следует выслушать внимательно. Возбуждение Иова понятно: оно вызывается неразрешимым для человеческого ума и приводящим в смущение праведников фактом благоденствия грешников (Пс LXXII:2-3, 12-4; Иер XII:1: и д. ).
Adam Clarke: Commentary on the Bible - 1831
21:6: I am afraid - I am about to speak of the mysterious workings of Providence; and I tremble at the thought of entering into a detail on such a subject; my very flesh trembles.
Albert Barnes: Notes on the Bible - 1834
21:6: Even when I remember, I am afraid - I have an internal shuddering and horror when I recall the scenes through which I have passed. I am myself utterly overwhelmed at the magnitude of my own sufferings, and they are such as should excite commiseration in your hearts. Some, however, have connected this with the following verse, supposing the idea to be, that he was horror-stricken when he contemplated the prosperity of wicked people. But there seems to me to be no reason for this interpretation. His object is undoubtedly to show them that there was enough in his ease to awe them into silence; and he says, in order to show that, that the recollection of his sufferings perfectly overwhelmed "him," and filled him with horror. They who have passed through scenes of special danger, or of great bodily suffering, can easily sympathize with Job here. The very recollection will make the flesh tremble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: Even when: Psa 77:3, Psa 88:15, Psa 119:120; Lam 3:19, Lam 3:20; Hab 3:16
Job 21:7
John Gill
21:6 Even when I remember,.... Either the iniquities of his youth he was made to possess; or his former state of outward happiness and prosperity he had enjoyed, and reviewed his present miserable case and condition, and called to mind the evil tidings brought him thick and fast of the loss of his substance, servants, and children, which were so terrible and shocking; or when he reflected on the instances of Providence he was about to relate in the following verses:
I am afraid, and trembling taketh hold on my flesh; which is sometimes the case of good men, both with respect to the judgments of God upon the wicked, and with respect to what befalls, or is coming upon, the people of God, Ps 119:120; and even the different treatment of good and bad men in this life, as that the one should be severely afflicted and distressed, and the other be in such prosperous and happy circumstances, is not only a sore temptation to them, but shocks their minds, and makes them shudder and stagger at it, and gives them great pain and uneasiness, Ps 73:2.
John Wesley
21:6 Remember - The very remembrance of what is past, fills me with dread and horror.
Robert Jamieson, A. R. Fausset and David Brown
21:6 remember--Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [UMBREIT].
21:721:7: Ընդէ՞ր բնաւ ամպարիշտք կենդանի իցեն, հնացեալք եւ ՚ի մեծութեան են։
7 Այդ ինչպէ՞ս է, որ ամբարիշտները միշտ ողջ են մնում, տարիքը առնում, նոյնիսկ լողում են հարստութեան մէջ:
7 Ամբարիշտները ինչո՞ւ կ’ապրին, Կը ծերանան ու խիստ կ’ուժովնան։
Ընդէ՞ր բնաւ ամպարիշտք կենդանի իցեն, հնացեալք եւ ի մեծութեան են:

21:7: Ընդէ՞ր բնաւ ամպարիշտք կենդանի իցեն, հնացեալք եւ ՚ի մեծութեան են։
7 Այդ ինչպէ՞ս է, որ ամբարիշտները միշտ ողջ են մնում, տարիքը առնում, նոյնիսկ լողում են հարստութեան մէջ:
7 Ամբարիշտները ինչո՞ւ կ’ապրին, Կը ծերանան ու խիստ կ’ուժովնան։
zohrab-1805▾ eastern-1994▾ western am▾
21:721:7 Почему беззаконные живут, достигают старости, да и силами крепки?
21:7 διὰ δια through; because of τί τις.1 who?; what? ἀσεβεῖς ασεβης irreverent ζῶσιν ζαω live; alive πεπαλαίωνται παλαιοω antiquate; grow old δὲ δε though; while καὶ και and; even ἐν εν in πλούτῳ πλουτος wealth; richness
21:7 מַדּ֣וּעַ maddˈûₐʕ מַדּוּעַ why רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יִחְי֑וּ yiḥyˈû חיה be alive עָ֝תְק֗וּ ˈʕāṯᵊqˈû עתק advance גַּם־ gam- גַּם even גָּ֥בְרוּ gˌāvᵊrû גבר be superior חָֽיִל׃ ḥˈāyil חַיִל power
21:7. quare ergo impii vivunt sublevati sunt confortatique divitiisWhy then do the wicked live, are they advanced, and strengthened with riches?
7. Wherefore do the wicked live, become old, yea, wax mighty in power?
Wherefore do the wicked live, become old, yea, are mighty in power:

21:7 Почему беззаконные живут, достигают старости, да и силами крепки?
21:7
διὰ δια through; because of
τί τις.1 who?; what?
ἀσεβεῖς ασεβης irreverent
ζῶσιν ζαω live; alive
πεπαλαίωνται παλαιοω antiquate; grow old
δὲ δε though; while
καὶ και and; even
ἐν εν in
πλούτῳ πλουτος wealth; richness
21:7
מַדּ֣וּעַ maddˈûₐʕ מַדּוּעַ why
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
יִחְי֑וּ yiḥyˈû חיה be alive
עָ֝תְק֗וּ ˈʕāṯᵊqˈû עתק advance
גַּם־ gam- גַּם even
גָּ֥בְרוּ gˌāvᵊrû גבר be superior
חָֽיִל׃ ḥˈāyil חַיִל power
21:7. quare ergo impii vivunt sublevati sunt confortatique divitiis
Why then do the wicked live, are they advanced, and strengthened with riches?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Вопреки уверению Софара (XX:5), оно проявляется прежде всего в долголетии и крепости сил (ср. Пс LXXII:4), что составляет удел праведника (V:26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Wherefore do the wicked live, become old, yea, are mighty in power? 8 Their seed is established in their sight with them, and their offspring before their eyes. 9 Their houses are safe from fear, neither is the rod of God upon them. 10 Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. 11 They send forth their little ones like a flock, and their children dance. 12 They take the timbrel and harp, and rejoice at the sound of the organ. 13 They spend their days in wealth, and in a moment go down to the grave. 14 Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. 15 What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? 16 Lo, their good is not in their hand: the counsel of the wicked is far from me.
All Job's three friends, in their last discourses, had been very copious in describing the miserable condition of a wicked man in this world. "It is true," says Job, "remarkable judgments are sometimes brought upon notorious sinners, but not always; for we have many instances of the great and long prosperity of those that are openly and avowedly wicked; though they are hardened in their wickedness by their prosperity, yet they are still suffered to prosper."
I. He here describes their prosperity in the height, and breadth, and length of it. "If this be true, as you say, pray tell me wherefore do the wicked live?" v. 7.
1. The matter of fact is taken for granted, for we see instances of it every day. (1.) They live, and are not suddenly cut off by the strokes of divine vengeance. Those yet speak who have set their mouths against the heavens. Those yet act who have stretched out their hands against God. Not only they live (that is, they are reprieved), but they live in prosperity, 1 Sam. xxv. 6. Nay, (2.) They become old; they have the honour, satisfaction, and advantage of living long, long enough to raise their families and estates. We read of a sinner a hundred years old, Isa. lxv. 20. But this is not all. (3.) They are mighty in power, are preferred to places of authority and trust, and not only make a great figure, but bear a great sway. Vivit imo, et in senatum venit--He not only lives, but appears in the senate. Now wherefore is it so? Note, It is worth while to enquire into the reasons of the outward prosperity of wicked people. It is not because God has forsaken the earth, because he does not see, or does not hate, or cannot punish their wickedness; but it is because the measure of their iniquities is not full. This is the day of God's patience, and, in some way or other, he makes use of them and their prosperity to serve his own counsels, while it ripens them for ruin; but the chief reason is because he will make it to appear there is another world which is the world of retribution, and not this.
2. The prosperity of the wicked is here described to be,
(1.) Complete and consummate. [1.] They are multiplied, and their family is built up, and they have the satisfaction of seeing it (v. 8): Their seed is established in their sight. This is put first, as that which gives both a pleasant enjoyment and a pleasing prospect. [2.] They are easy and quiet, v. 9. Whereas Zophar had spoken of their continual frights and terrors, Job says, Their houses are safe both from danger and from the fear of it (v. 9), and so far are they from the killing wounds of God's sword or arrows that they do not feel the smart of so much as the rod of God upon them. [3.] They are rich and thrive in their estates. Of this he gives only one instance, v. 10. Their cattle increase, and they meet with no disappointment in them; not so much as a cow casts her calf, and then their much must needs grow more. This is promised, Exod. xxiii. 26; Deut. vii. 14. [4.] They are merry and live a jovial life (v. 11, 12): They send forth their little ones abroad among their neighbours, like a flock, in great numbers, to sport themselves. They have their balls and music-meetings, at which their children dance; and dancing is fittest for children, who know not better how to spend their time and whose innocency guards them against the mischiefs that commonly attend it. Though the parents are not so very youthful and frolicsome as to dance themselves, yet they take the timbrel and harp; they pipe, and their children dance after their pipe, and they know no grief to put their instruments out of tune or to withhold their hearts from any joy. Some observe that this is an instance of their vanity, as well as of their prosperity. Here is none of that care taken of their children which Abraham took of his, to teach them the way of the Lord, Gen. xviii. 19. Their children do not pray, or say their catechism, but dance, and sing, and rejoice at the sound of the organ. Sensual pleasures are all the delights of carnal people, and as men are themselves so they breed their children.
(2.) Continuing and constant (v. 13): They spend their days, all their days, in wealth, and never know what it is to want--in mirth, and never know what sadness means; and at last, without any previous alarms to frighten them, without any anguish or agony, in a moment they go down to the grave, and there are no bands in their death. If there were not another life after this, it were most desirable to die by the quickest shortest strokes of death. Since we must go down to the grave, if that were the furthest of our journey, we should wish to go down in a moment, to swallow the bitter pill, and not chew it.
II. He shows how they abuse their prosperity and are confirmed and hardened by it in their impiety, v. 14, 15.
1. Their gold and silver serve to steel them, to make them more insolent, and more impudent, in their wickedness. Now he mentions this either, (1.) To increase the difficulty. It is strange that any wicked people should prosper thus, but especially that those should prosper who have arrived at such a pitch of wickedness as openly to bid defiance to God himself, and tell him to his face that they care not for him; nay, and that their prosperity should be continued, though they bear up themselves upon that, in their opposition to God; with that weapon they fight against him, and yet are not disarmed. Or, (2.) To lessen the difficulty. God suffers them to prosper; but let us not wonder at it, for the prosperity of fools destroys them, by hardening them in sin, Prov. i. 32; Ps. lxxiii. 7-9.
2. See how light these prospering sinners make of God and religion, as if because they have so much of this world they had no need to look after another.
(1.) See how ill affected they are to God and religion; they abandon them, and cast off the thoughts of them. [1.] They dread the presence of God; they say unto him, "Depart from us; let us never be troubled with the apprehension of our being under God's eye nor be restrained by the fear of him." Or they bid him depart as one they do not need, nor have any occasion to make use of. The world is the portion they have chosen, and take up with, and think themselves happy in; while they have that they can live without God. Justly will God say Depart (Matt. xxv. 41) to those who have bidden him depart; and justly does he now take them at their word. [2.] They dread the knowledge of God, and of his will, and of their duty to him: We desire not the knowledge of thy ways. Those that are resolved not to walk in God's ways desire not to know them, because their knowledge will be a continual reproach to their disobedience, John iii. 19.
(2.) See how they argue against God and religion (v. 15): What is the Almighty? Strange that ever creatures should speak so insolently, that ever reasonable creatures should speak so absurdly and unreasonably. The two great bonds by which we are drawn and held to religion are those of duty and interest; now they here endeavour to break both these bonds asunder. [1.] They will not believe it is their duty to be religious: What is the Almighty, that we should serve him? Like Pharaoh (Exod. v. 2), Who is the Lord, that I should obey his voice? Observe, First, How slightly they speak of God: What is the Almighty? As if he were a mere name, a mere cipher, or one they have nothing to do with and that has nothing to do with them. Secondly, How hardly they speak of religion. They call it a service, and mean a hard service. Is it not enough, they think, to keep up a fair correspondence with the Almighty, but they must serve him, which they look upon as a task and drudgery. Thirdly, How highly they speak of themselves: "That we should serve him; we who are rich and mighty in power, shall we be subject and accountable to him? No, we are lords," Jer. ii. 31. [2.] They will not believe it is their interest to be religious: What profit shall we have if we pray unto him? All the world are for what they can get, and therefore wisdom's merchandise is neglected, because they think there is nothing to be got by it. It is vain to serve God, Mal. iii. 13, 14. Praying will not pay debts nor portion children; nay, perhaps serious godliness may hinder a man's preferment and expose him to losses; and what then? Is nothing to be called gain but the wealth and honour of this world? If we obtain the favour of God, and spiritual and eternal blessings, we have no reason to complain of losing by our religion. But, if we have not profit by prayer, it is our own fault (Isa. lviii. 3, 4), it is because we ask amiss, Jam. iv. 3. Religion itself is not a vain thing; if it be so to us, we may thank ourselves for resting in the outside of it, Jam. i. 26.
III. He shows their folly herein, and utterly disclaims all concurrence with them (v. 19): Lo, their good is not in their hand, that is, they did not get it without God, and therefore they are very ungrateful to slight him thus. It was not their might, nor the power of their hand, that got them this wealth, and therefore they ought to remember God who gave it them. Nor can they keep it without God, and therefore they are very unwise to lose their interest in him and bid him to depart from them. Some give this sense of it: "Their good is in their barns and their bags, hoarded up there; it is not in their hand, to do good to others with it; and then what good does it do them?" "Therefore," says Job, "the counsel of the wicked is far from me. Far be it from me that I should be of their mind, say as they say, do as they do, and take my measures from them. Their posterity approve their sayings, though their way be their folly ( Ps. xlix. 13); but I know better things than to walk in their counsel."
Adam Clarke: Commentary on the Bible - 1831
21:7: Wherefore do the wicked live - You have frequently asserted that the wicked are invariably punished in this life; and that the righteous are ever distinguished by the strongest marks of God's providential kindness; how then does it come that many wicked men live long and prosperously, and at last die in peace, without any evidence whatever of God's displeasure? This is a fact that is occurring daily; none can deny it; how then will you reconcile it with your maxims?
Albert Barnes: Notes on the Bible - 1834
21:7: Wherefore do the wicked live? - Job comes now to the main design of his argument in this chapter, to show that it is a fact, that the wicked often have great prosperity; that they are not treated in this life according to their character; and that it is not a fact that men of eminent wickedness, as his friends maintained, would meet, in this life, with proportionate sufferings. He says, that the fact is, that they enjoy great prosperity; that they live to a great age; and that they are surrounded with the comforts of life in an eminent degree. The meaning is, "If you are positive that the wicked are treated according to their character in this life - that great wickedness is followed by great judgments, how is it to be accounted for that they live, and grow old, and are mighty in power?" Job assumes the fact to be so, and proceeds to argue as if that were indisputable. It is remarkable, that the fact was not adverted to at an earlier period of the debate. It would have done much to settle the controversy. The "question," "Why do the wicked live?" is one of great importance at all times, and one which it is natural to ask, but which it is not even yet always easy to answer. "Some" points are clear, and may be easily suggested. They are such as these - They live
(1) to show the forbearance and long suffering of God;
(2) to furnish a full illustration of the character of the human heart;
(3) to afford them ample space for repentance, so that there shall not be the semblance of a ground of complaint when they are called before God, and are condemned;
(4) because God intends to make some of them the monuments of his mercy, and more fully to display the riches of his grace in their conversion, as he did in the case of Paul, Augustine, John Bunyan, and John Newton;
(5) they may be preserved to be the instruments of his executing some important purpose by them, as was the case with Pharaoh, Sennacherib, and Nebuchadnezzar; or,
(6) he keeps them, that the great interests of society may be carried on; that the affairs of the commercial and the political world may be forwarded by their skill and talent.
For some, or all of these purposes, it may be, the wicked are kept in the land of the living, and are favored with great external prosperity, while many a Christian is oppressed, afflicted, and crushed to the dust. Of the "fact," there can be no doubt; of the "reasons" for the fact, there will be a fuller development in the future world than there can be now.
Become old - The friends of Job had maintained that the wicked would be cut off. Job, on the other hand, affirms that they live on to old age. The "fact" is, that many of the wicked are cut off for their sins in early life, but that some live on to an extreme old age. The argument of Job is founded on the fact, that "any" should live to old age, as, according to the principles of his friends, "all" were treated in this life according to their character.
Yea, are mighty in power - Or, rather, "in wealth" - חיל chayı̂ l. Jerome, "Are comforted in riches" - "confortatique divitiis." So the Septuagint, ἐν πλούτῳ en ploutō. The idea is, that they become very rich.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: Wherefore: Job 12:6; Psa 17:10, Psa 73:3-12; Jer 12:1-3; Hab 1:15, Hab 1:16
mighty: Psa 37:35; Dan 4:17; Rev 13:2-7, Rev 17:2-4
Job 21:8
Carl Friedrich Keil and Franz Delitzsch
21:7
7 Wherefore do the wicked live,
Become old, yea, become mighty in power?
8 Their posterity is established before them about them,
And their offspring before their eyes.
9 Their houses have peace without fear,
And the rod of Eloah cometh not upon them.
10 His (the evil-doer's) bull gendereth and faileth not;
His cow calveth easily, and casteth not her calf.
11 They let their little ones run about as a flock,
And their children jump about.
The question in Job 21:7 is the same as that which Jeremiah also puts forth, Job 12:1-3. It is the antithesis of Zophar's thesis, Job 20:5, and seeks the reason of the fact established by experience which had also well-nigh proved the ruin of Asaph (Ps 73: comp. Mal 3:13-15), viz., that the ungodly, far from being overtaken by the punishment of their godlessness, continued in the enjoyment of life, that they attain to old age, and also a proportionately increasing power and wealth. The verb עתק, which in Job 14:18; Job 18:4 (comp. the Hiph. Job 9:5; Job 32:15), we read in the signification promoveri, has here, like the Arabic ‛ataqa, ‛atuqa, the signification to become old, aetate provehi; and גּבר חיל, to become strong in property, is a synonym of השׂגּה חיל, to acquire constantly increasing possessions, used in a similar connection in Ps 73:12. The first feature in the picture of the prosperity of the wicked, which the pang of being bereft of his own children brings home to Job, is that they are spared the same kind of loss: their posterity is established (נכון, constitutus, elsewhere standing in readiness, Job 12:5; Job 15:23; Job 18:12, here standing firm, as e.g., Ps 93:2) in their sight about them (so that they have to mourn neither their loss by death nor by separation from their home), and their offspring (צאצאים, a word common only to the undisputed as well as to the disputed prophecies of Isaiah and the book of Job) before their eyes; נכון must be carried over to Job 21:8 as predicate: they are, without any loss, before their eyes. The description passes over from the children, the corner-stones of the house (vid., Ges. Thes., s.v. בנה), to the houses themselves. It is just as questionable here as in Job 5:24; Is 41:3, and elsewhere, whether שׁלום is a subst. (= בשׁלום) or an adj.; the substantival rendering is at least equally admissible in such an elevated poetic speech, and the plur. subject בּתּיהם, which, if the predicate were intended to be taken as an adj., leads one to expect שׁלומים, decides in its favour. On מפּחד, without (far from) terrifying misfortune, as Is 22:3, מקשׁת, without a bow, vid., on Job 19:26. That which is expressed in Job 21:9, according to external appearance, is in Job 21:9 referred to the final cause; Eloah's שׁבט, rod, with which He smites in punishment (Job 9:34; Job 37:13, comp. Is 10:24-26, where שׁוט, scourge, interchanges with it), is not over them, i.e., threatens and smites them not.
Job 21:10 comes specially to the state of the cattle, after the state of the household in general has been treated of. Since שׁורו and פּרתו are interchangeable, and are construed according to their genus, the former undoubtedly is intended of the male, not also epikoi'noos of the female (lxx ἡ βοῦς, Jerome, Saadia), as Rosenm., after Bochart, believes it must be taken, because `br is never said de mare feminam ineunte, but always de femina quae concipit. In reality, however, it is with עבר otherwise than with עדה, whose Pael and Aphel certainly signify concipere (prop. transmittere sc. semen in a passive sense). On the other hand, עבר, even in Kal, signifies to be impregnated (whence עובר, the embryo, and the biblical אבוּר, like the extra-biblical עבּוּר, the produce of the land), the Pael consequently to impregnate, whence מעבּרא (from the part. pass. מעבּר) impregnated (pregnant), the Ithpa. to be impregnated, as Rabb. Pual מעבּרת, impregnated (by which עברת also signifies pregnant, which would be hardly possible if עבר in this sexual sense were not radically distinct from עבר, περ-ᾶν). Accordingly the Targ. translates עבּר by מבטין (impraegnans), and Gecatilia translates שׁורו by Arab. fḥlhm (admissarius eorum), after which nearly all Jewish expositors explain. This explanation also suits לא יגעל, which lxx translates οὐκ οὀμοτόκησε (Jer. non abortivit), Symm. in a like sense οὐκ ἐξέτρωσε, Aq. οὐκ εξέβαλε, Saad. la julziq. The reference of שׁורו to the female animal everywhere assumed is incorrect; on the contrary, the bullock kept for breeding is the subject; but proceeding from this, that which is affirmed is certainly referred to the female animal. For גּעל signifies to cast out, cast away; the Hiph. therefore: to cause to cast out; Rabb. in the specified signification: so to heat what has sucked in that which is unclean, that it gives it back or lets it go (לפלוט הבלוע). Accordingly Raschi explains: "he injects not useless seed into her, which might come back and be again separated (נפלט) from her inward part, without impregnation taking place." What therefore עבּר says positively, ולא יגעיל says negatively: neque efficit ut ejiciat.
(Note: The Aruch under גּעל, quotes a passage of the Tosefta: מוזרות נפשׁ היפה תאכלם גיעולי ביצים מותרים באכילה, the cast away (Wrflinge) eggs (i.e., such as have fallen away from the hen from a stroke on the tail of some other cause, and which are not completely formed) are allowed as food; he may eat them who does not loathe them.)
Tit is then further, in Job 21:9, said of the female animal which has been impregnated that she does not allow it to glide away, i.e., the fruit, therefore that she brings forth (פּלּט as מלּט, המליט), and that she does not cause or suffer any untimely birth.
At the end of the strophe, Job 21:11, the poet with delicate tact makes the sufferer, who is become childless, return to the joy of the wicked in the abundance of children. שׁלּח signifies here, as Is 32:20, to allow freedom for motion and exercise. On עויל, vid., on Job 16:11; Job 19:18. It has a similar root (Arab. ‛âl, alere) to the Arab. ‛ajjil (collect. ‛ijâl), servants, but not a similar meaning. The subj. to Job 21:12 are not the children, but the "wicked" themselves, the happy fathers of the flocks of children that are let loose.
Geneva 1599
21:7 Wherefore do the wicked (d) live, become old, yea, are mighty in power?
(d) Job proves against his adversaries that God does not punish the wicked immediately, but often gives them long life and prosperity, so we must not judge God just or unjust by the things that appear to our eyes.
John Gill
21:7 Wherefore do the wicked live,.... Which question is put either to God himself, as not knowing ow to account for it, or to reconcile it to his divine perfections; that he, a holy, just, and righteous Being, should suffer such wretches to live upon his earth, who had been, and still were, continually sinning against him, transgressing his law, and trampling under foot his power and authority; when he, a man that feared the Lord, as God himself had borne witness of him, laboured under such heavy affliction, that he seemed rather to die than live: or else it is put to his friends, to whom he appeals for the truth of it, as Zophar had to him, about the short time of the prosperity of the wicked, Job 10:4; and desires them to try how they could make such undeniable facts comport with their own principles, that wicked men are always and only afflicted to any great degree, and not holy and good men; but if so, it is asked, why do they "live", even live at all? why is not their breath stopped at once, that breathe out nothing but sin and wickedness? or why are they "lively?" as Mr. Broughton renders the word; that is, brisk, cheerful, and jocund, live merrily, having an abundance of this world's good things; call upon themselves to eat, drink, and be merry, and indulge themselves in all the gratifications of sensual pleasures and delights; live at ease, in peace and outward comfort, and are not in trouble as other men, having nothing to disturb, disquiet, and distress them; nay, not only live comfortably, but live long: while a righteous man perishes or dies in his righteousness, the wicked man prolongs his life in his wickedness, Eccles 7:15, as it follows:
become old; live to a considerable old age, as Ishmael did, to whom he may have respect, as well as to some others within his knowledge; or are "durable" (n), not only in age, as the sinner is supposed to die, and sometimes does die an hundred years old, or more, but in wealth and riches, in outward prosperity; for though spiritual riches are only durable riches, in opposition to temporal ones, yet these sometimes endure with a wicked man, and he endures with them as long as he lives, as may be seen in the instances of wicked rich men in Lk 12:16; with which agrees what follows:
yea, are mighty in power? are in great authority among men, being kings, princes, civil magistrates, see Ps 37:35; are advanced to great dignity and honour, as the twelve princes that sprung from Ishmael, and the race of kings and dukes that came from Esau. Mr. Broughton renders it, "be mighty in riches", greatly increase in them; and so the Targum, possess substance or riches.
(n) "durant", Mercerus, Cocceius, Michaelis; "edurant", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
21:7 The answer is Rom 2:4; Ti1 1:16; Ps 73:18; Eccles 8:11-13; Lk 2:35-end; Prov 16:4; Rom 9:22.
old--in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, Job 8:14).
21:821:8: Սերմանք նոցա ըստ մի՛տս. եւ որդիք նոցա առաջի աչաց։
8 Նրանց սերունդը ըստ ցանկութեան է, եւ զաւակները՝ աչքների առաջ:
8 Անոնց սերունդը իրենց հետ կը հաստատուի իրենց առջեւ Եւ անոնց զաւակները՝ աչքերնուն առջեւ։
Սերմանք նոցա [205]ըստ միտս``, եւ որդիք նոցա առաջի աչաց:

21:8: Սերմանք նոցա ըստ մի՛տս. եւ որդիք նոցա առաջի աչաց։
8 Նրանց սերունդը ըստ ցանկութեան է, եւ զաւակները՝ աչքների առաջ:
8 Անոնց սերունդը իրենց հետ կը հաստատուի իրենց առջեւ Եւ անոնց զաւակները՝ աչքերնուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:821:8 Дети их с ними перед лицем их, и внуки их перед глазами их.
21:8 ὁ ο the σπόρος σπορος grain αὐτῶν αυτος he; him κατὰ κατα down; by ψυχήν ψυχη soul τὰ ο the δὲ δε though; while τέκνα τεκνον child αὐτῶν αυτος he; him ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight
21:8 זַרְעָ֤ם zarʕˈām זֶרַע seed נָכֹ֣ון nāḵˈôn כון be firm לִ li לְ to פְנֵיהֶ֣ם fᵊnêhˈem פָּנֶה face עִמָּ֑ם ʕimmˈām עִם with וְ֝ ˈw וְ and צֶאֱצָאֵיהֶ֗ם ṣeʔᵉṣāʔêhˈem צֶאֱצָאִים offspring לְ lᵊ לְ to עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
21:8. semen eorum permanet coram eis propinquorum turba et nepotum in conspectu eorumTheir seed continueth before them, a multitude of kinsmen, and of children's children in their sight.
8. Their seed is established with them in their sight, and their offspring before their eyes.
Their seed is established in their sight with them, and their offspring before their eyes:

21:8 Дети их с ними перед лицем их, и внуки их перед глазами их.
21:8
ο the
σπόρος σπορος grain
αὐτῶν αυτος he; him
κατὰ κατα down; by
ψυχήν ψυχη soul
τὰ ο the
δὲ δε though; while
τέκνα τεκνον child
αὐτῶν αυτος he; him
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
21:8
זַרְעָ֤ם zarʕˈām זֶרַע seed
נָכֹ֣ון nāḵˈôn כון be firm
לִ li לְ to
פְנֵיהֶ֣ם fᵊnêhˈem פָּנֶה face
עִמָּ֑ם ʕimmˈām עִם with
וְ֝ ˈw וְ and
צֶאֱצָאֵיהֶ֗ם ṣeʔᵉṣāʔêhˈem צֶאֱצָאִים offspring
לְ lᵊ לְ to
עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
21:8. semen eorum permanet coram eis propinquorum turba et nepotum in conspectu eorum
Their seed continueth before them, a multitude of kinsmen, and of children's children in their sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
8. Помимо этого, нечестивые имеют счастье видеть себя, подобно праведникам (Пс CXXVI:3; СXXVII:3-5; CXLIII:12; ср. XVIII:19), окруженными многочисленным семейством. В их поколении не наблюдается большой смертности ("дети и внуки их пред лицом их", ср. V:25), не бывает, следовательно, поводов к печали.
Adam Clarke: Commentary on the Bible - 1831
21:8: Their seed is established - They see their own children grow up, and become settled in the land; and behold their children's children also; so that their generations are not cut off. Even the posterity of the wicked continue.
Albert Barnes: Notes on the Bible - 1834
21:8: Their seed - Their children - their posterity.
Is established in their sight - Around them, where they may often see them - where they may enjoy their society. The friends of Job had maintained, with great positiveness and earnestness, that the children of wicked people would be cut off. See ; . This position Job now directly controverts, and says that it is a fact, that so far from being cut off, they are often established in the very presence of their ungodly parents, and live and prosper. How, he asks, is this consistent with the position, that God deals with people in this life according to their character?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: Job 5:3, Job 5:4, Job 18:19, Job 20:10, Job 20:28; Pro 17:6
Job 21:9
John Gill
21:8 Their seed is established in their sight with them,.... Which is to be understood not of seed sown in the earth, and of the permanence and increase of that, but of their children; to have a numerous progeny, was reckoned a great temporal blessing, and to have them settled happily and comfortably in the world was an additional one; and what contributed still more to their felicity was, that they were well settled during their life, or they yet living, and with their eyes beholding their prosperous and stable condition; and also "with them"; near them, in the same neighbourhood, or at no great distance from them; or even in like circumstances with them, equally as well settled and as prosperous as themselves, as this phrase is sometimes used, see Ps 106:6;
and their offspring before their eyes; their children's children, as the Targum, and so the Vulgate Latin version; so that prosperity attends not only wicked men and their children, but also their grandchildren, and they live to see these grown up and settled in the world, and in thriving circumstances; all which must give them pleasure, and be matter of honour and glory to them, Prov 17:6. Now this is diametrically opposite to Zophar's notion of the short continuance of the prosperity of wicked men, and of the low and miserable condition of their children, Job 20:5.
Robert Jamieson, A. R. Fausset and David Brown
21:8 In opposition to Job 18:19; Job 5:4.
21:921:9: Տունք նոցա աջողեալք. եւ երկեւղ եւ ո՛չ ուստեք. եւ տանջանք ՚ի Տեառնէ չե՛ն ՚ի վերայ նոցա։
9 Նրանց տները՝ երջանկութեան մէջ, եւ ոչ մի տեղից՝ դոյզն ինչ երկիւղ: Տիրոջից տանջանք չի հասնում նրանց:
9 Տուներնին խաղաղութեան մէջ է ու վախէ ազատ Եւ Աստուծոյ գաւազանը անոնց վրայ չէ։
Տունք նոցա աջողեալք, եւ երկեւղ եւ ոչ ուստեք, եւ տանջանք [206]ի Տեառնէ չեն ի վերայ նոցա:

21:9: Տունք նոցա աջողեալք. եւ երկեւղ եւ ո՛չ ուստեք. եւ տանջանք ՚ի Տեառնէ չե՛ն ՚ի վերայ նոցա։
9 Նրանց տները՝ երջանկութեան մէջ, եւ ոչ մի տեղից՝ դոյզն ինչ երկիւղ: Տիրոջից տանջանք չի հասնում նրանց:
9 Տուներնին խաղաղութեան մէջ է ու վախէ ազատ Եւ Աստուծոյ գաւազանը անոնց վրայ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:921:9 Домы их безопасны от страха, и нет жезла Божия на них.
21:9 οἱ ο the οἶκοι οικος home; household αὐτῶν αυτος he; him εὐθηνοῦσιν ευθηνεω fear; awe δὲ δε though; while οὐδαμοῦ ουδαμου scourge δὲ δε though; while παρὰ παρα from; by κυρίου κυριος lord; master οὐκ ου not ἔστιν ειμι be ἐπ᾿ επι in; on αὐτοῖς αυτος he; him
21:9 בָּתֵּיהֶ֣ם bāttêhˈem בַּיִת house שָׁלֹ֣ום šālˈôm שָׁלֹום peace מִ mi מִן from פָּ֑חַד ppˈāḥaḏ פַּחַד trembling וְ wᵊ וְ and לֹ֤א lˈō לֹא not שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
21:9. domus eorum securae sunt et pacatae et non est virga Dei super illosTheir houses are secure and peaceable, and the rod of God is not upon them.
9. Their houses are safe from fear, neither is the rod of God upon them.
Their houses [are] safe from fear, neither [is] the rod of God upon them:

21:9 Домы их безопасны от страха, и нет жезла Божия на них.
21:9
οἱ ο the
οἶκοι οικος home; household
αὐτῶν αυτος he; him
εὐθηνοῦσιν ευθηνεω fear; awe
δὲ δε though; while
οὐδαμοῦ ουδαμου scourge
δὲ δε though; while
παρὰ παρα from; by
κυρίου κυριος lord; master
οὐκ ου not
ἔστιν ειμι be
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
21:9
בָּתֵּיהֶ֣ם bāttêhˈem בַּיִת house
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
מִ mi מִן from
פָּ֑חַד ppˈāḥaḏ פַּחַד trembling
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
21:9. domus eorum securae sunt et pacatae et non est virga Dei super illos
Their houses are secure and peaceable, and the rod of God is not upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. И вообще "домы" нечестивых, - семейства, включая жен, детей и слуг (Быт VII:1; XXI:17; L:7), не испытывают, как свойственно благочестивым (V:24), страха, - не подвергаются ударам божественного гнева (ср. Пс LXXII:5).
Adam Clarke: Commentary on the Bible - 1831
21:9: Neither is the rod of God upon them - They are not afflicted as other men.
Albert Barnes: Notes on the Bible - 1834
21:9: Their houses are safe from fear - Margin, "peace from." The friends of Job had maintained just the contrary; see -28; -24. Their idea was, that the wicked man would never be free from alarms. Job says, that they lived in security and peace, and that their houses are preserved from the intrusions of evil-minded people.
Neither is the rod of God upon them - The "rod" is an emblem of punishment. The idea is, that they were free from the chastisements which their sins deserved. There can be no doubt that there are cases enough in which the wicked live in security, to justify Job in all that he here affirms, as there are instances enough in which the wicked are cut off for their sins. to make what his friends said plausible. The truth is, good and evil are intermingled. There is a "general" course of events by which the wicked are involved in calamity in this life, and the righteous are prospered; but still, there are so many exceptions as to show the necessity of a future state of rewards and punishments. To us, who look to that future world, all is clear. But that view of the future state of retribution was not possessed by Job and his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: safe from fear: Heb. peace from fear, Job 15:21, Job 18:11; Psa 73:19; Isa 57:19-21
the rod: Job 9:34; Psa 73:5
Job 21:10
John Gill
21:9 Their houses are safe from fear,.... Of enemies besetting them, entering into them, and pillaging and plundering them; of thieves and robbers breaking into them, and carrying off their substance: or "their houses are peace" (o); their families live in peace among themselves, or enjoy all prosperity, which the word peace frequently signifies; they have peace and prosperity within doors and are free "from fear", or devoid of fear, from anything without;
neither is the rod of God upon them; neither his rod of chastisement, which is upon his own people, and with which he scourges every son, though in love for their good, and which was now upon Job, Job 9:34; nor any sore judgment, as famine, plague, sword, or any other; no, not even the common afflictions and troubles that men are exercised with.
(o) "pax", Montanus, Junius & Tremellius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
21:9 Literally, "peace from fear"; with poetic force. Their house is peace itself, far removed from fear. Opposed to the friends' assertion, as to the bad (Job 15:21-24; Job 20:26-28), and conversely, the good (Job 5:23-24).
21:1021:10: Արջառ նոցա ո՛չ սխալեաց ՚ի ծննդենէ. ապրեցա՛ւ յղի նոցա՝ եւ ո՛չ վրիպեցաւ.
10 Նրանց կովերը հաստատ ծնում են, յղիութիւնը երբեք չի վիժում.
10 Անոնց ցուլը կը զուգաւորուի ու դատարկ չ’ելլեր. Կովը իր հորթը կը ծնանի ու վիժում չ’ունենար։
Արջառ նոցա ոչ սխալեաց ի ծննդենէ, ապրեցաւ յղի նոցա` եւ ոչ վրիպեցաւ:

21:10: Արջառ նոցա ո՛չ սխալեաց ՚ի ծննդենէ. ապրեցա՛ւ յղի նոցա՝ եւ ո՛չ վրիպեցաւ.
10 Նրանց կովերը հաստատ ծնում են, յղիութիւնը երբեք չի վիժում.
10 Անոնց ցուլը կը զուգաւորուի ու դատարկ չ’ելլեր. Կովը իր հորթը կը ծնանի ու վիժում չ’ունենար։
zohrab-1805▾ eastern-1994▾ western am▾
21:1021:10 Вол их оплодотворяет и не извергает, корова их зачинает и не выкидывает.
21:10 ἡ ο the βοῦς βους ox αὐτῶν αυτος he; him οὐκ ου not ὠμοτόκησεν ωμοτοκεω thoroughly save; bring safely through δὲ δε though; while αὐτῶν αυτος he; him ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχουσα εχω have; hold καὶ και and; even οὐκ ου not ἔσφαλεν σφαλλω make to fall; throw down
21:10 שֹׁורֹ֣ו šôrˈô שֹׁור bullock עִ֭בַּר ˈʕibbar עבר pass וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַגְעִ֑ל yaḡʕˈil געל abhor תְּפַלֵּ֥ט tᵊfallˌēṭ פלט escape פָּ֝רָתֹ֗ו ˈpārāṯˈô פָּרָה cow וְ wᵊ וְ and לֹ֣א lˈō לֹא not תְשַׁכֵּֽל׃ ṯᵊšakkˈēl שׁכל be bereaved of children
21:10. bos eorum concepit et non abortit vacca peperit et non est privata fetu suoTheir cattle have conceived, and failed not: their cow has calved, and is not deprived of her fruit.
10. Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.
Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf:

21:10 Вол их оплодотворяет и не извергает, корова их зачинает и не выкидывает.
21:10
ο the
βοῦς βους ox
αὐτῶν αυτος he; him
οὐκ ου not
ὠμοτόκησεν ωμοτοκεω thoroughly save; bring safely through
δὲ δε though; while
αὐτῶν αυτος he; him
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχουσα εχω have; hold
καὶ και and; even
οὐκ ου not
ἔσφαλεν σφαλλω make to fall; throw down
21:10
שֹׁורֹ֣ו šôrˈô שֹׁור bullock
עִ֭בַּר ˈʕibbar עבר pass
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַגְעִ֑ל yaḡʕˈil געל abhor
תְּפַלֵּ֥ט tᵊfallˌēṭ פלט escape
פָּ֝רָתֹ֗ו ˈpārāṯˈô פָּרָה cow
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תְשַׁכֵּֽל׃ ṯᵊšakkˈēl שׁכל be bereaved of children
21:10. bos eorum concepit et non abortit vacca peperit et non est privata fetu suo
Their cattle have conceived, and failed not: their cow has calved, and is not deprived of her fruit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
10. Счастье грешников сказывается и в успешном ведении хозяйства, - в размножении стад (Пс CXLIII:13), благодаря отсутствию случаев несчастных родов среди домашних животных (Быт XXXI:38).
Adam Clarke: Commentary on the Bible - 1831
21:10: Their bull gendereth - עבר ibbar, passes over, i.e., on the cow, referring to the actions of the bull when coupling with the female. Their flocks multiply greatly, they bring forth in time, and none of them is barren.
Albert Barnes: Notes on the Bible - 1834
21:10: Their bull gendereth - See Rosenmuller and Lee on this verse; comp Bochart, Hieroz. P. 1, Lib. ii. c. xxx. The general idea is, that the wicked were prospered as well as the pious. God did not interpose by a miracle to cut off their cattle, and to pRev_ent their becoming rich.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: their cow: Exo 23:26; Deu 7:13, Deu 7:14, Deu 28:11; Psa 144:13, Psa 144:14; Ecc 9:1, Ecc 9:2; Luk 12:16-21; Luk 16:19
Job 21:11
John Gill
21:10 Their bull gendereth, and faileth not,.... As the wicked man's prosperity is described before by the increase and comfortable settlement of his children and grandchildren, and by the peace and safety of all within doors; here it is further set forth by the increase of his cattle in the fields, one part being put for the whole, his oxen and asses, his camels and sheep, things in which the riches of men chiefly lay in those times and countries; and he was reckoned an happy man when these brought forth abundantly; see Ps 144:13;
their cow calveth, and casteth not her calf; both male and female succeed in propagating their species, and so in increasing the wealth of their owner; this is sometimes promised as a temporal blessing, Ex 23:26.
Robert Jamieson, A. R. Fausset and David Brown
21:10 Rather, "their cattle conceive." The first clause of the verse describes an easy conception, the second, a happy birth [UMBREIT].
21:1121:11: եւ կան իբրեւ զխաշինս յաւիտենականս։ Մանկունք նոցա խաղան առաջի,
11 հորթերը նրանց յաւերժական են, ինչպէս գառնուկներ: Երեխաները խաղում են նրանց աչքերի առաջ՝
11 Իրենց պզտիկները ոչխարի հօտի պէս կը հանեն Ու անոնց տղաքը ուրախութեամբ կը ցատկռտեն
[207]Եւ կան իբրեւ զխաշինս յաւիտենականս:

21:11: եւ կան իբրեւ զխաշինս յաւիտենականս։ Մանկունք նոցա խաղան առաջի,
11 հորթերը նրանց յաւերժական են, ինչպէս գառնուկներ: Երեխաները խաղում են նրանց աչքերի առաջ՝
11 Իրենց պզտիկները ոչխարի հօտի պէս կը հանեն Ու անոնց տղաքը ուրախութեամբ կը ցատկռտեն
zohrab-1805▾ eastern-1994▾ western am▾
21:1121:11 Как стадо, выпускают они малюток своих, и дети их прыгают.
21:11 μένουσιν μενω stay; stand fast δὲ δε though; while ὡς ως.1 as; how πρόβατα προβατον sheep αἰώνια αιωνιος eternal; of ages τὰ ο the δὲ δε though; while παιδία παιδιον toddler; little child αὐτῶν αυτος he; him προσπαίζουσιν προσπαιζω play
21:11 יְשַׁלְּח֣וּ yᵊšallᵊḥˈû שׁלח send כַ֭ ˈḵa כְּ as † הַ the צֹּאן ṣṣōn צֹאן cattle עֲוִילֵיהֶ֑ם ʕᵃwîlêhˈem עֲוִיל boy וְ֝ ˈw וְ and יַלְדֵיהֶ֗ם yalᵊḏêhˈem יֶלֶד boy יְרַקֵּדֽוּן׃ yᵊraqqēḏˈûn רקד skip
21:11. egrediuntur quasi greges parvuli eorum et infantes eorum exultant lusibusTheir little ones go out like a flock, and their children dance and play.
11. They send forth their little ones like a flock, and their children dance.
They send forth their little ones like a flock, and their children dance:

21:11 Как стадо, выпускают они малюток своих, и дети их прыгают.
21:11
μένουσιν μενω stay; stand fast
δὲ δε though; while
ὡς ως.1 as; how
πρόβατα προβατον sheep
αἰώνια αιωνιος eternal; of ages
τὰ ο the
δὲ δε though; while
παιδία παιδιον toddler; little child
αὐτῶν αυτος he; him
προσπαίζουσιν προσπαιζω play
21:11
יְשַׁלְּח֣וּ yᵊšallᵊḥˈû שׁלח send
כַ֭ ˈḵa כְּ as
הַ the
צֹּאן ṣṣōn צֹאן cattle
עֲוִילֵיהֶ֑ם ʕᵃwîlêhˈem עֲוִיל boy
וְ֝ ˈw וְ and
יַלְדֵיהֶ֗ם yalᵊḏêhˈem יֶלֶד boy
יְרַקֵּדֽוּן׃ yᵊraqqēḏˈûn רקד skip
21:11. egrediuntur quasi greges parvuli eorum et infantes eorum exultant lusibus
Their little ones go out like a flock, and their children dance and play.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
11-12. Пользуясь успехом во всем, нечестивые проводят веселую, беспечальную жизнь. Дети их забавляются соответствующими играми, а старшие услаждают свой слух пением и игрой на музыкальных инструментах (Иc V:12, XLII:11).
Adam Clarke: Commentary on the Bible - 1831
21:11: They send forth their little ones - It is not very clear whether this refers to the young of the flocks or to their children. The first clause may mean the former, the next clause the latter; while the young of their cattle are in flocks, their numerous children are healthy and vigorous, and dance for joy.
Albert Barnes: Notes on the Bible - 1834
21:11: They send forth their little ones - Their numerous and happy children they send forth to plays and pastimes.
Like a flock - In great numbers. This is an exquisitely beautiful image of prosperity. What can be more so than a group of happy children around a man's dwelling?
And their children dance - Dance for joy. They are playful and sportive, like the lambs of the flock. It is the skip of playfulness and exultation that is referred to here, and not the set and formal dance where children are instructed in the art; the sportiveness of children in the fields, the woods, and on the lawn, and not the set step taught in the dancing-school. The word used here (רקד râ qad), means "to leap, to skip" - as from joy, and then to dance. Jerome has well rendered it, "exultant lusibus" - "they leap about in their plays." So the Septuagint, προσπαίζουσιν prospaizousin - "they frolic" or "play." There is no evidence here that Job meant to say that they taught their children to dance; that they caused them to be trained in anything that now corresponds to dancing-schools; and that he meant to say that such a training was improper and tended to exclude God from the heart.
The image is one simply of health, abundance, exuberance of feeling, cheerfulness, prosperity. The houses were free from alarms; the fields were filled with herds and flocks, and their families of happy and playful children were around them. The object of Job was not to say that all this was in itself wrong, but that it was a plain matter of fact that God did not take away the comforts of all the wicked and overwhelm them with calamity. Of the impropriety of training children in a dancing-school, there ought to be but one opinion among the friends of religion (see National Preacher for January 1844), but there is no evidence that Job referred to any such training here, "and" this passage should not be adduced to prove that dancing is wrong. It refers to the playfulness and the cheerful sports of children, and God has made them so that they "will" find pleasure in such sports, and so that they are benefited by them. There is not a more lovely picture of happiness and of the benevolence of God any where on earth than in such groups of children, and in their sportiveness and playfulness there is no more that is wrong than there is in the gambols of the lambs of the flock.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: Psa 107:41, Psa 127:3-5
Job 21:12
Geneva 1599
21:11 They send forth their little ones (e) like a flock, and their children dance.
(e) They have healthy children and in those points he answers to that which Zophar alleged before.
John Gill
21:11 They send forth their little ones like a flock,.... Of sheep, which are creatures very increasing, and become very numerous, Ps 144:13; to which a large increase of families may be compared, Ps 107:41, for this is not to be interpreted of their kine sending or bringing forth such numbers as to be like a flock of sheep; but of the families of wicked men being increased in like manner; and the sending them forth to be understood either of the birth of their children being sent out or proceeding from them as plants out of the earth, or branches from a tree; or of their being sent out not to school to be instructed in useful learning, but into the streets to play, and pipe, and dance; and it may denote, as their number, so their being left to themselves, and being at liberty to do as they please, being under no restriction, nor any care taken of their education; at least in such a manner as to have a tendency to make them sober, virtuous, and useful in life:
and their children dance; either in a natural way, skip and frisk, and play like calves and lambs, and so are very diverting to their parents, as well as shows them to be in good health; which adds to their parents happiness and pleasure: or in an artificial way, being taught to dance; and it should be observed, it is "their" children, the children of the wicked, and not of the godly, that are thus brought up; so Abraham did not train up his children, nor Job his; no instance can be given of the children of good men being trained up in this manner, or of their dancing in an irreligious way; however, this proves in what a jovial way, and in what outward prosperity and pleasure, wicked men and their families live; which is the thing Job has in view, and is endeavouring to prove and establish.
Robert Jamieson, A. R. Fausset and David Brown
21:11 send forth--namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures.
little ones--like lambkins.
children--somewhat older than the former.
dance--not formal dances; but skip, like lambs, in joyous and healthful play.
21:1221:12: առեալ սաղմոսարան եւ քնար. եւ ուրա՛խ լինին ձայնիւ երգոց։
12 ձեռքներին քնար ու սաղմոսարան, ուրախանում են երգերի ձայնից:
12 Թմբուկով ու քնարով կ’երգեն Ու սրինգին ձայնովը կ’ուրախանան։
Մանկունք նոցա խաղան առաջի առեալ`` սաղմոսարան եւ քնար, եւ ուրախ լինին ձայնիւ երգոց:

21:12: առեալ սաղմոսարան եւ քնար. եւ ուրա՛խ լինին ձայնիւ երգոց։
12 ձեռքներին քնար ու սաղմոսարան, ուրախանում են երգերի ձայնից:
12 Թմբուկով ու քնարով կ’երգեն Ու սրինգին ձայնովը կ’ուրախանան։
zohrab-1805▾ eastern-1994▾ western am▾
21:1221:12 Восклицают под {голос} тимпана и цитры и веселятся при {звуках} свирели;
21:12 ἀναλαβόντες αναλαμβανω take up; take along ψαλτήριον ψαλτηριον and; even κιθάραν κιθαρα harp καὶ και and; even εὐφραίνονται ευφραινω celebrate; cheer φωνῇ φωνη voice; sound ψαλμοῦ ψαλμος psalm
21:12 יִ֭שְׂאוּ ˈyiśʔû נשׂא lift כְּ kᵊ כְּ as תֹ֣ף ṯˈōf תֹּף tambourine וְ wᵊ וְ and כִנֹּ֑ור ḵinnˈôr כִּנֹּור cither וְ֝ ˈw וְ and יִשְׂמְח֗וּ yiśmᵊḥˈû שׂמח rejoice לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound עוּגָֽב׃ ʕûḡˈāv עוּגָב flute
21:12. tenent tympanum et citharam et gaudent ad sonitum organiThey take the timbrel, and the harp, and rejoice at the sound of the organ.
12. They sing to the timbrel and harp, and rejoice at the sound of the pipe.
They take the timbrel and harp, and rejoice at the sound of the organ:

21:12 Восклицают под {голос} тимпана и цитры и веселятся при {звуках} свирели;
21:12
ἀναλαβόντες αναλαμβανω take up; take along
ψαλτήριον ψαλτηριον and; even
κιθάραν κιθαρα harp
καὶ και and; even
εὐφραίνονται ευφραινω celebrate; cheer
φωνῇ φωνη voice; sound
ψαλμοῦ ψαλμος psalm
21:12
יִ֭שְׂאוּ ˈyiśʔû נשׂא lift
כְּ kᵊ כְּ as
תֹ֣ף ṯˈōf תֹּף tambourine
וְ wᵊ וְ and
כִנֹּ֑ור ḵinnˈôr כִּנֹּור cither
וְ֝ ˈw וְ and
יִשְׂמְח֗וּ yiśmᵊḥˈû שׂמח rejoice
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
עוּגָֽב׃ ʕûḡˈāv עוּגָב flute
21:12. tenent tympanum et citharam et gaudent ad sonitum organi
They take the timbrel, and the harp, and rejoice at the sound of the organ.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:12: They take the timbrel and harp - ישאו yisu, they rise up or lift themselves up, probably alluding to the rural exercise of dancing. תף toph, which we translate timbrel, means a sort of drum, such as the tom-tom of the Asiatics. כנור kinnor may mean something of the harp kind. עוגב ugab, organ, means nothing like the instrument now called the organ, though thus translated both by the Septuagint and Vulgate; it probably means the syrinx, composed of several unequal pipes, close at the bottom, which when blown into at the top, gives a very shrill and lively sound. To these instruments the youth are represented as dancing joyfully. Mr. Good translates: "They trip merrily to the sound of the pipe." And illustrates his translation with the following verse: -
"Now pursuing, now retreating,Now in circling troops they meet;
To brisk notes in cadence beating,Glance their many twinkling feet."
The original is intended to convey the true notion of the gambols of the rustic nymphs and swains on festival occasions, and let it be observed that this is spoken of the children of those who say unto God, "Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him?" Is it any wonder that the children of such parents should be living to the flesh, and serving the lusts of the flesh? for neither they nor their parents know God, nor pray unto him.
Albert Barnes: Notes on the Bible - 1834
21:12: They take the timbrel - They have instruments of cheerful music in their dwellings; and this is an evidence that they are not treated as the friends of Job had maintained. Instead of being, as they asserted, overwhelmed with calamity, they are actually happy. They have all that can make them cheerful, and their houses exhibit all that is usually the emblem of contentment and peace. Rosenmuller and Noyes suppose this to mean, "They sing to the timbrel and harp;" that is, "they raise up" (ישׂאו yı̂ s'û) "the voice" to accompany the timbrel. Dr. Good renders it, "They rise up to the tabor and harp, and trip merrily to the sound of the pipe." So Wemyss. It is literally, "They rise up with the tabor;" and the word "voice" may be understood, and the meaning may be that they accompany the timbrel with the voice. The Vulgate and the Septuagint, however, render it, they "Take up the timbrel." Dr. Good supposes that the allusion is to the modes of dancing; to their raising themselves in an erect position, and then changing their position - advancing and retreating as in alternate dances, and quotes the following exquisite piece of poetry as illustrating it:
"Now pursuing, now retreating,
Now in circling troops they meet;
To brisk notes, in cadence meeting.
Glance their many-twinkling feet."
Still, it seems to me, that the exact idea has not been expressed. It is this, "They raise, or elevate (ישׂאו yı̂ s'û) scil. themselves;" that is, they become exhilarated and excited at the sound of music. It is in their dwellings, and it is one of the indications of joy. Instead of lamentations and wo, as his friends said there would be in such dwellings, Job says that there was there the sound of music and mirth; that they exhilarated themselves, and were happy. On the word rendered "timbrel" (תף tô ph) and the word "harp" (כנור kı̂ nnô r), see the notes at Isa 5:12.
At the sound of the organ - The word "organ" we now apply to an instrument of music which was wholly unknown in the time of Job. With us it denotes an instrument consisting of pipes, which are filled with wind, and of stops touched by the fingers. It is the largest and most harmonious of the wind instruments, and is blown by bellows. That such an instrument was known in the time of Job, is wholly improbable, and it is not probable that it would be used for the purposes here referred to if it were known. Jerome renders it, "organ;" the Septuagint, ψαλμοῦ psalmou, "the sound of a song;" Noyes, "pipe;" Lee, "lyre;" Good and Wemyss, "pipe." The Hebrew word (עוּגב ‛ û gâ b) is derived from עגב ‛ â gab - to breathe, to blow; and it is manifest that the reference is to some wind instrument. Various forms of wind instruments were early invented, and this is expressly mentioned as having been early in use. Thus, it is said of Jubal Gen 4:21, "He was the father of all such as handle the harp and organ" - עוּגב ‛ û gâ b. It was probably at first a rude reed or pipe, which came ultimately to be changed to the fife and flute. It is here mentioned merely as an instrument exciting hilarity, and in the mere use of such an instrument there can be nothing improper. Job does not mean, evidently, to complain of it as wrong. He is simply showing that the wicked live in ease and prosperity, and are not subjected to trials and calamities as his friends maintained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: Gen 4:21, Gen 31:27; Isa 5:12, Isa 22:13; Amo 6:4-6
Job 21:13
Carl Friedrich Keil and Franz Delitzsch
21:12
12 They raise their voice with the playing of timbrel aud harp,
And rejoice at the sound of the pipe
13 They enjoy their days in prosperity,
And in a moment they go down to Sehol.
14 And yet they said to God: "Depart from us!
We desire not the knowledge of Thy ways.
15 What is the Almighty, that we should serve Him? -
And what doth it profit us that we should importune Him?" -
16 Lo! they have not their prosperity by their own hand,
The thought of the wicked be far from me!
קולם is to be supplied to ישׂאוּ in Is 42:11, and instead of בּתף with בּ of the musical accompaniment (as Ps 4:1, Ps 49:5), it is to be read כּתף after the Masora with Kimchi, Ramban, Ralbag, and Farisol,
(Note: The Masora observes לית כותיה (not occuring thus elsewhere), and accordingly this כתף is distinguished in the Masoretic אב מן חד חד נסבין כף ברישׁיה (alphabetic list of words which take at one time the prefix כ and at another the prefix )ב, from בתף, which occurs elsewhere. The Targ. has read בטף; the reading of Raschi and Aben-Ezra is questionable.)
but not with Rosenm. to be explained: personaut velut tympano et cythera, but: they raise their voice as the timbrel and harp sound forth simultaneously; כּ, as Is 18:4 (which is to be transl.: during the clear warmth of the sunshine, during the dew-clouds in the heat of harvest). תּף (Arabic duff, Spanish adufe) is τύμπανον (τύπανον), כּנּור, (Arab. canare) κινύρα or κιθάρα) Dan 3:5), עוּגב or עגב, Job 30:31 (from עגב, flare; vid., on Gen 4:21), the Pan-pipe (Targ. from a similar root אבּוּבא, whence the name of the ambubajae). In Job 21:13 and Keri gives the more usual יכלּוּ (Job 36:11) in place of the Chethib יבלּוּ, though יבלּוּ occurs in Is 65:22 without this Keri; יכלו signifies consument, and יבלו usu deterent: they use up their life, enjoy it to the last drop. In connection with this one thinks of a coat which is not laid aside until it is entirely worn out. It is therefore not, as the friends say, that the ungodly is swept away before his time (Job 15:32), also a lingering sickness does not hand him over to death (Job 18:13), but בּרגע, in a moment (comp Job 34:20, not: in rest, i.e., freedom from pain, which רגע never signifies), they sink down to Hades (acc. loci). The matter does not admit of one's deriving the fut. יהתּוּ here, as Job 39:22, Job 31:34, from the Niph. of the verb חתת, terrore percelli; it is to be referred to נחת or נחת (Aram. for ירד), which is the only certain example of a Hebrew verb Pe Nun ending with ת, whose fut. ינחת, Ps 38:3, also יחת (Prov 17:10, Jer 21:13), instead of יחת, and in the inflexion its ת sti (after the analogy of יצּתּוּ, Is 33:12) is doubled; as an exception (vid., Psalter, ii. 468), the lengthening of the short vowel (יחתוּ, Olsh. 83 b) by Silluk does not take place, as e.g., by Athnach, Job 34:5.
The fut. consec. ויּאמרוּ, in which Job 21:14 is continued, does not here denote temporally that which follows upon and from something else, but generally that which is inwardly connected with something else, and even with that which is contradictory, and still occurring at the same time, exactly as Gen 19:9, 2Kings 3:8, comp Ew. 231, b: they sink down after a life that is completely consumed away, without a death-struggle, into Hades, and yet they denied God, would not concern themselves about His sways (comp. the similar passage, Is 58:2), and accounted the service of God and prayer (פּגע בּ, precibus adire) as useless. The words of the ungodly extend to Job 21:15; according to Hirz., Hlgst., Welte, and Hahn, Job 21:16 resumes the description: behold, is not their prosperity in their hand? i.e., is it not at their free disposal? or do they not everywhere carry it away with them? But Job 21:16 is not favourable to this interrogative rendering of לא (= הלא). Schlottm. explains more correctly: behold, their prosperity is not in their power; but by taking not only Job 21:16 (like Schnurrer), but the whole of Job 21:16, as an utterance of an opponent, which is indeed impossible, because the declining of all fellowship with the godless would be entirely without aim in the mouth of the opponent. For it is not the fnends who draw the picture of the lot of the punishment of the godless with the most terrible lines possible, who suggest the appearance of looking wishfully towards the godless, but Job, who paints the prosperity of the godless in such brilliant colours. On the other hand, both sides are agreed in referring prosperity and misfortune to God as final cause. And for this very reason Job thinks that בּרך את־האלהים, which he makes the godless, in Job 21:14, Job 21:15, express in their own words, so horrible.
Job 21:16 is therefore to be taken as Job's judgment, and Job 21:16 as the moral effect which it produces upon him. הן introduces the true relation of things, טוּבם signifies, as Job 20:21, their prosperity, and לא בידם (the emphatic position of בידם is to be observed) that this is not in their hand, i.e., arbitrary power, or perhaps better: that it is not by their own hand, i.e.,that it is not their own work but a gift from above, the gift even of the God whom they so shamelessly deny. That God grants them such great and lasting prosperity, is just the mystery which Job is not able to bring forth to view, without, however, his abhorrence of this denying of God being in the slightest degree lessened thereby. Not by their own hand, says he, do they possess such prosperity - the counsel (עצת similar to Job 5:13, Job 10:3, Job 18:7 : design, principle, and general disposition, or way of thinking) of the wicked be far from me, i.e., be it far from me that so I should speak according to their way of thinking, with which, on the contrary, I disavow all fellowship. The relation of the clauses is exactly like Job 22:18, where this formula of detesation is repeated. רחקה is, according to the meaning, optative or precative (Ew. 223, b, and Ges. 126, 4*), which Hahn and Schlottm. think impossible, without assigning any reason. It is the perf. of certainty, which expresses that which is wished as a fact, but with an emotional exclamative accent. In ancient Arabic it is a rule to use the perf. as optative; and also still in modem Arabic (which often makes use of the fut. matead of the perf.), they say e.g., la cân, i.e., he must never have been! The more detestable the conduct of the prosperous towards Him to whom they owe their prosperity is, the sooner, one would think, the justice of God would be called forth to recompense them according to their deeds, but -
John Gill
21:12 They take the timbrel and harp,.... Not the children, but the parents of them; these took these instruments of music into their hands, and played upon them while their children danced; thus merrily they spent their time: or, as Jarchi and Aben Ezra, they lift up the voice with the tabret and harp; that is, while they played on these with their hands, they sung songs with their mouths; they used both vocal and instrumental music together, to make the greater harmony, and give the greater pleasure, like those in Amos 6:5;
and rejoice at the sound of the organ; a musical instrument, very pleasant and entertaining, from whence it has its name in the Hebrew tongue; but of what form it was cannot be with certainty said; that which we now so call is of later invention, and unknown in those times: probably Job may have respect to Jubal, the inventor of this sort of music, and others of the posterity of Cain before the flood, who practised it, and were delighted in it; in which they were imitated and followed by wicked men after it, and in Job's time, Gen 4:21.
Robert Jamieson, A. R. Fausset and David Brown
21:12 take--rather, "lift up the voice" (sing) to the note of [UMBREIT].
timbrel--rather, "tambourine."
organ--not the modern "organ," but the "pipe" (Gen 4:21). The first clause refers to stringed, the latter, to wind instruments; thus, with "the voice" all kinds of music are enumerated.
21:1321:13: Կատարեցին ՚ի բարութեան զկեանս իւրեանց, հանգստեա՛մբ ննջեցին ՚ի դժոխս։
13 Ամբարիշտները կեանքները ահա բարիքների մէջ են աւարտել դեռ, գերեզմաններում հանգիստ ննջել են:
13 Անոնք օրերնին զուարճութիւնով կ’անցընեն Ու խաղաղութեամբ գերեզմանը կ’իջնեն։
Կատարեցին ի բարութեան զկեանս իւրեանց, [208]հանգստեամբ ննջեցին ի դժոխս:

21:13: Կատարեցին ՚ի բարութեան զկեանս իւրեանց, հանգստեա՛մբ ննջեցին ՚ի դժոխս։
13 Ամբարիշտները կեանքները ահա բարիքների մէջ են աւարտել դեռ, գերեզմաններում հանգիստ ննջել են:
13 Անոնք օրերնին զուարճութիւնով կ’անցընեն Ու խաղաղութեամբ գերեզմանը կ’իջնեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:1321:13 проводят дни свои в счастьи и мгновенно нисходят в преисподнюю.
21:13 συνετέλεσαν συντελεω consummate; finish δὲ δε though; while ἐν εν in ἀγαθοῖς αγαθος good τὸν ο the βίον βιος livelihood; lifestyle αὐτῶν αυτος he; him ἐν εν in δὲ δε though; while ἀναπαύσει αναπαυσις respite; relief ᾅδου αδης Hades ἐκοιμήθησαν κοιμαω doze; fall asleep
21:13 יְכַלּ֣וּיבלו *yᵊḵallˈû כלה be complete בַ va בְּ in † הַ the טֹּ֣וב ṭṭˈôv טֹוב good יְמֵיהֶ֑ם yᵊmêhˈem יֹום day וּ֝ ˈû וְ and בְ vᵊ בְּ in רֶ֗גַע rˈeḡaʕ רֶגַע moment שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world יֵחָֽתּוּ׃ yēḥˈāttû חתת be terrified
21:13. ducunt in bonis dies suos et in puncto ad inferna descenduntThey spend their days in wealth, and in a moment they go down to hell.
13. They spend their days in prosperity, and in a moment they go down to Sheol.
They spend their days in wealth, and in a moment go down to the grave:

21:13 проводят дни свои в счастьи и мгновенно нисходят в преисподнюю.
21:13
συνετέλεσαν συντελεω consummate; finish
δὲ δε though; while
ἐν εν in
ἀγαθοῖς αγαθος good
τὸν ο the
βίον βιος livelihood; lifestyle
αὐτῶν αυτος he; him
ἐν εν in
δὲ δε though; while
ἀναπαύσει αναπαυσις respite; relief
ᾅδου αδης Hades
ἐκοιμήθησαν κοιμαω doze; fall asleep
21:13
יְכַלּ֣וּיבלו
*yᵊḵallˈû כלה be complete
בַ va בְּ in
הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
יְמֵיהֶ֑ם yᵊmêhˈem יֹום day
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
רֶ֗גַע rˈeḡaʕ רֶגַע moment
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
יֵחָֽתּוּ׃ yēḥˈāttû חתת be terrified
21:13. ducunt in bonis dies suos et in puncto ad inferna descendunt
They spend their days in wealth, and in a moment they go down to hell.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Счастливая жизнь заканчивается легкою смертью: мгновенно, без болезней сходят грешники в шеол (ср. XVIII:13).
Adam Clarke: Commentary on the Bible - 1831
21:13: They spend their days in wealth - There is a various reading here of some importance. In the text we have יבלו yeballu, they grow old, or wear out as with old age, terent vetustate; and in the margin, יכלו yechallu, they consume; and the Masora states that this is one of the eleven words which are written with ב beth and must be read with כ caph. Several editions have the former word in the text, and the latter in the margin; the former being what is called the kethib, the latter keri. יבלו yeballu, they grow old, or wear out, is the reading of the Antwerp, Paris, and London Polyglots; יכלו yechallu, they accomplish or spend, is the reading of the Complutensian Polyglot, thirteen of Kennicott's and De Rossi's MSS., the Septuagint, Chaldee, Syriac, and Arabic. The Vulgate has ducunt, "they lead or spend," from which our translation is borrowed. I incline to the former, as Job's argument derives considerable strength from this circumstance; they not only spend their days in faring sumptuously every day; but they even wear out so as to grow old in it; they are not cut off by any sudden judgment of God. This is fact; therefore your doctrine, that the wicked are cut off suddenly and have but a short time, is far from the truth.
In a moment go down to the grave - They wear out their years in pleasure; grow old in their gay and giddy life; and die, as in a moment, without previous sickness; or, as Mr. Good has it, They quietly descend into the grave.
Albert Barnes: Notes on the Bible - 1834
21:13: They spend their days in wealth - Margin, or, "mirth." Literally, "they wear out their days in good" - בטוב baṭ ô b. Vulgate "in bonis." Septuagint, ἐν ἀγαθοῖς en agathois - "in good things;" in the enjoyment of good. They are not oppressed with the evils of poverty and want, but they have abundance of "the good things" of life.
And in a moment go down to the grave - Hebrew to שׁאול she'ô l - but here meaning evidently the grave. The idea is, that when they die they are not afflicted with lingering disease, and great bodily pain, but having lived to an old age in the midst of comforts, they drop off suddenly and quietly, and sleep in the grave. God gives them prosperity while they live, and when they come to die he does not come forth with the severe expressions of his displeasure, and oppress them with long and lingering sickness. The author of Ps. 73 had a view of the death of the wicked remarkably similar to this, when he said,
For I was envious at the foolish,
When I saw the prosperity of the wicked.
For there are no bands in their death,
But their strength is firm. Psa 73:3-4.
All that Job says here is predicated on the supposition that such a sudden removal is preferable to death accompanied with long and lingering illness. The idea is, that it is in itself "desirable" to live in tranquility; to reach an honorable old age surrounded by children and friends, and then quietly and suddenly to drop into the grave without being a burden to friends. The wicked, he says, often live such a life, and he infers, therefore, that it is not a fact that God deals with people according to their character in this life, and that it is not right to draw an inference respecting their moral character from his dealings with them in this world. There are instances enough occurring in every age like those supposed here by Job, to justify the conclusion which he draws.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: They: Job 36:11; Psa 73:4; Mat 24:38, Mat 24:39; Luk 12:19, Luk 12:20, Luk 17:28, Luk 17:29
wealth: or, mirth
Job 21:14
Geneva 1599
21:13 They spend their days in wealth, and in a moment (f) go down to the grave.
(f) Not being tormented with long sickness.
John Gill
21:13 They spend their days in wealth,.... Or "in good" (p); not in the performance of good works, or in the exercise of that which is spiritually good; or in seeking after spiritual good things, or eternal happiness; but in earthly good, in the enjoyment of the temporal good things of this life, and which to enjoy in a moderate and becoming manner is not criminal, but commendable; but these men, and such as they, seek no other good but worldly good; their language is, "who will show us any good?" Ps 4:6; any outward good; the way to get it, how to come at it, and be put in the possession of it: such place all their happiness in such sort of good, and spend all their time either in getting it, or in enjoying it, and in nothing else; not in spiritual exercises, in prayer, or praise, in their own houses, in private; nor in an attendance on the worship of God in public; it denotes also their continuance in prosperity unto the end of their days; for there is a various reading; we follow the Keri or margin, but the "Cetib", or writing, is, "they become old" (q); in wealth, or good things, and which is followed by many; they live all their days in the midst of wealth and riches, and die in such circumstances, contrary to what Zophar had asserted in Job 20:5;
and in a moment go down to the grave; the house appointed for all living, man's long home, into which he is said to go down, because let down and interred in the earth; hither wicked men must come, after all their wealth, riches, prosperity, and pleasure; and hither they descend "in a moment"; suddenly, no previous change being made in their outward circumstances; and without any presage or forenotice of it, without any lingering disease and sickness leading on to it, there being no bands in their death, nothing to hinder and restrain from dying; but they drop at once into the grave, without sickness or pain: or "in rest", or "quietly" (r); being wholly at ease and quiet, as in Job 21:23; not only free from acute pains and grievous distempers, as burning fevers, and violent tortures, and racks of the stone, and other distressing disorders; but without any distress of mind, ignorant of their state and condition, and unconcerned about it; as they are at ease from their youth, and settled on their lees, they remain so, and go out of the world in like manner; and as sheep are laid in the grave, die senseless and stupid, having no thought in their last moments what will become of them in another world: some render it, "they go down to hell" (s); the state and place of the wicked after death; which, though true, seems not so agreeable to Job's scope and design, which is not to describe the punishment of the wicked, but their easy circumstances in life and in death; and so the Jewish commentators generally understand it. Aben Ezra's note is,
"in a moment, without afflictions;''
Jarchi,
"quietly, without chastisements;''
and Bar Tzemach,
"without evil diseases;''
having nothing to distress them in body or mind, when many a good man lies long on a bed of languishing, tortured with diseases, chastened with sore pain, and his life gradually draws near to the grave, and to the destroyers.
(p) "in bono", Pagninus, Montanus, Junius & Tremellius, &c. (q) "vetustate terent", Montanus; "veterascunt", Junius & Tremellius, Piscator, Mercerus; "vetusti fiunt", Cocceius; "ad senectam deterunt", Schultens. (r) "quiete", Pagninus; "in quiete", Vatablus. (s) "ad inferna", V. L. "ad infernum", Cocceius; "in infernum", Schmidt.
John Wesley
21:13 Moment - They do not die of a lingering and tormenting disease.
Robert Jamieson, A. R. Fausset and David Brown
21:13 wealth--Old English Version for "prosperity."
in a moment--not by a lingering disease. Great blessings! Lengthened life with prosperity, and a sudden painless death (Ps 73:4).
21:1421:14: Եւ ասէ ցՏէր. ՚Ի բա՛ց կաց յինէն, զճանապարհս քո ճանաչել ո՛չ կամիմ։
14 Եւ Տիրոջ կ’ասեն. “Հեռո՛ւ ինձանից. քո ուղիները չեմ կամենում ես ճանաչել հիմա:
14 Եւ Աստուծոյ կ’ըսեն.‘Քաշուէ՛ մեզմէ, Վասն զի քու ճամբաներդ գիտնալ չենք ուզեր։
Եւ [209]ասէ ցՏէր. Ի բաց կաց յինէն``, զճանապարհս քո ճանաչել ոչ [210]կամիմ:

21:14: Եւ ասէ ցՏէր. ՚Ի բա՛ց կաց յինէն, զճանապարհս քո ճանաչել ո՛չ կամիմ։
14 Եւ Տիրոջ կ’ասեն. “Հեռո՛ւ ինձանից. քո ուղիները չեմ կամենում ես ճանաչել հիմա:
14 Եւ Աստուծոյ կ’ըսեն.‘Քաշուէ՛ մեզմէ, Վասն զի քու ճամբաներդ գիտնալ չենք ուզեր։
zohrab-1805▾ eastern-1994▾ western am▾
21:1421:14 А между тем они говорят Богу: отойди от нас, не хотим мы знать путей Твоих!
21:14 λέγει λεγω tell; declare δὲ δε though; while κυρίῳ κυριος lord; master ἀπόστα αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my ὁδούς οδος way; journey σου σου of you; your εἰδέναι οιδα aware οὐ ου not βούλομαι βουλομαι want
21:14 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לָ֭ ˈlā לְ to † הַ the אֵל ʔˌēl אֵל god ס֣וּר sˈûr סור turn aside מִמֶּ֑נּוּ mimmˈennû מִן from וְ wᵊ וְ and דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge דְּ֝רָכֶ֗יךָ ˈdᵊrāḵˈeʸḵā דֶּרֶךְ way לֹ֣א lˈō לֹא not חָפָֽצְנוּ׃ ḥāfˈāṣᵊnû חפץ desire
21:14. qui dixerunt Deo recede a nobis et scientiam viarum tuarum nolumusWho have said to God: Depart from us, we desire not the knowledge of thy ways.
14. Yet they said unto God, Depart from us; for we desire not the knowledge of thy ways.
Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways:

21:14 А между тем они говорят Богу: отойди от нас, не хотим мы знать путей Твоих!
21:14
λέγει λεγω tell; declare
δὲ δε though; while
κυρίῳ κυριος lord; master
ἀπόστα αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ὁδούς οδος way; journey
σου σου of you; your
εἰδέναι οιδα aware
οὐ ου not
βούλομαι βουλομαι want
21:14
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לָ֭ ˈlā לְ to
הַ the
אֵל ʔˌēl אֵל god
ס֣וּר sˈûr סור turn aside
מִמֶּ֑נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
דַ֥עַת ḏˌaʕaṯ דַּעַת knowledge
דְּ֝רָכֶ֗יךָ ˈdᵊrāḵˈeʸḵā דֶּרֶךְ way
לֹ֣א lˈō לֹא not
חָפָֽצְנוּ׃ ḥāfˈāṣᵊnû חפץ desire
21:14. qui dixerunt Deo recede a nobis et scientiam viarum tuarum nolumus
Who have said to God: Depart from us, we desire not the knowledge of thy ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16. По своему поведению грешники не заслуживают счастья ("счастье их не от рук их" ст. 16), так как сознательно ("не хотим знать") отвергают Бога, указанный Им человеку образ жизни ("путь", ср. Ис LVIII:2), и считают бесполезным служение Ему (ст. 15; ср. Мал III:14). И если оно им дается, то, очевидно, вопреки теории друзей о земном мздовоздаянии. Фактом благоденствия нечестивым она всецело опровергается. Счастье дается грешникам легко, служение Богу трудно, и тем не менее Иов не желал бы быть на их месте: "совет нечестивых будь далек от меня" (ср. XVII:9).
Adam Clarke: Commentary on the Bible - 1831
21:14: They say unto God - This is the language of their conduct, though not directly of their lips.
Depart from us - Let us alone; we do not trouble thee. Thy ways are painful; we do not like cross-bearing. Thy ways are spiritual; we wish to live after the flesh. We have learned to do our own will; we do not wish to study thine.
Albert Barnes: Notes on the Bible - 1834
21:14: Therefore - This would seem to indicate that the "result" of their living in this manner was that they rejected God, or that one of the consequences of their being prospered would be that they would cast off his government and authority; that they renounced him "because" they were thus prosperous, or because they wished to train up their children in merriment and dancing. All this may be true in itself, but that idea is not in the Hebrew. That is simply "and they say" - ויאמרו vayo'â marû. So the Vulgate; the Septuagint; the Chaldee - ואמרו; and the Syriac. The word "therefore" should not have been inserted. Job is not affirming that their mode of life is a "reason" why they reject the claims of God, but that it is a simple "fact" that they "do" live, even in this prosperity, in the neglect of God. This is the gist of what he is saying, that being thus wicked they were in fact prospered, and not punished as his friends had maintained.
They say unto God - This is the language of their conduct. Men do not often formally and openly say this; but it is the language of their deportment.
Depart from us - This is about all that the wicked say of God. "They wish him to let them alone." They do not desire that he would come into their habitations; they would be glad never more to hear his name. Yet what a state of mind is this! What must be the condition and character of the human heart when this desire is felt?
We desire not the knowledge of thy ways - We have no wish to become acquainted with God. His "ways" here mean his government, his law, his claims - whatever God does. Never was there a better description of the feelings of the human heart than is here expressed. The ways of God are displeasing to people, and they seek to crowd from their minds all respect to his commandments and claims. Yet, if this is the character of man, assuredly he is very far from being a holy being. What higher proof of depravity can there be, than that a man has no desire to know anything about a pure and holy God; no pleasure in becoming acquainted with his Maker!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: they say: Job 22:17; Psa 10:4, Psa 10:11; Luk 8:28, Luk 8:37; Hab 1:15; Joh 15:23, Joh 15:24; Rom 8:7
for we: Pro 1:7, Pro 1:22, Pro 1:29; Joh 3:19, Joh 3:20, Joh 8:45-47; Rom 1:28; Th2 2:10-12; Ti2 4:3, Ti2 4:4
Job 21:15
Geneva 1599
21:14 Therefore they say unto God, Depart from us; for we desire not the (g) knowledge of thy ways.
(g) They desire nothing more than to be exempt from all subjection that they should bear to God, thus Job shows his adversaries, that if they reason only by that which is seen by common experience the wicked who hate God are better dealt withal than they who love him.
John Gill
21:14 Therefore they say unto God,.... While in health and life, amidst all their outward prosperity, and because of it; for worldly riches have this tendency, to make men proud and insolent, and not only to behave ill to their fellow creatures, and to slight and despise them; but even to forsake God, and lightly esteem their Creator and benefactor; yea, even to kick against him, and oppose him, to set their mouths against him, and speak very contemptuously and blasphemously of him, as in the following words; which though not expressly uttered and pronounced, which yet may have been by some, however are conceived in the mind, and inwardly spoken; and by their lives and conversations outwardly declared and abundantly proclaimed:
depart from us; not as to his general presence, which cannot be, and without which they would not be able to subsist; God is everywhere, and near to everyone, and all live, and move, and have their being, in him; nor as to his spiritual presence, which wicked men know nothing of, and are unconcerned about; but they do not choose to have him so near them as that their minds should be conversant about him; they do not care to have him in their thoughts, they are desirous if possible of banishing him out of their minds; they would live without thinking of God, or thinking that there is a God in the world, for such a thought makes them uneasy; they do not love to have their consciences awakened by him, so as to check and accuse for what they do; they had rather have them cauterized or seared, as with a red hot iron, and be past feeling, that they may go on in their sinful courses without control: this is the just character of a worldling, who is afraid he shall be a loser by God and religion, should he attend thereunto; and therefore, as the Gergesenes for a like reason desired Christ to depart out of their coasts, so such desire God to depart from them, Mt 8:28; and of the epicure, whose God is his belly, and that only; and most righteously will it be said to such at the last day, "depart from me"; this will be a just retaliation:
for we desire not the knowledge of thy ways; the ways which God prescribes, directs, and enjoins men to walk in, even the ways of his commandments; these are unknown to men, until shown and taught them; but wicked men do not desire to be instructed in them; they have no pleasure and delight neither in them, nor in the knowledge of them; they fancy there is no pleasure to be had in them, and they think they have got into a much more pleasant way, which they have chosen, and their souls delight in; though destruction and misery are in it, and it leads into it: they wilfully affect ignorance of the ways of God; they do not care to come to the light, lest their deeds should be reproved, their consciences be made uneasy, and they not able to go on so peaceably and quietly in their own ways.
John Wesley
21:14 Therefore - Because of their constant prosperity. Say - Sometimes in words, but commonly in their thoughts and the language of their lives.
Robert Jamieson, A. R. Fausset and David Brown
21:14 Therefore--rather, "And yet they are such as say," &c., that is, say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mt 8:34). How differently the godly (Is 2:3).
ways--The course of action, which God points out; as in Ps 50:23, Margin.
21:1521:15: ※ Զի՞նչ շահ է՝ զի ծառայեսցուք նմա, կամ զի՞նչ օգուտ՝ զի հանդիպեսցուք նմա[9280]։ [9280] Ոմանք. Եւ զի՛նչ օգուտ։
15 Ի՞նչ շահ ունենք, որ ծառայենք նրան, ի՞նչ օգուտ կայ, որ նրան մօտենանք”:
15 Ամենակարողը ո՞վ է, որ անոր ծառայենք Ու եթէ անոր աղօթք ընենք, ի՞նչ օգուտ պիտի ունենանք’։
[211]Զի՞նչ շահ է`` զի ծառայեսցուք նմա, կամ զի՞նչ օգուտ` զի [212]հանդիպեսցուք նմա:

21:15: ※ Զի՞նչ շահ է՝ զի ծառայեսցուք նմա, կամ զի՞նչ օգուտ՝ զի հանդիպեսցուք նմա[9280]։
[9280] Ոմանք. Եւ զի՛նչ օգուտ։
15 Ի՞նչ շահ ունենք, որ ծառայենք նրան, ի՞նչ օգուտ կայ, որ նրան մօտենանք”:
15 Ամենակարողը ո՞վ է, որ անոր ծառայենք Ու եթէ անոր աղօթք ընենք, ի՞նչ օգուտ պիտի ունենանք’։
zohrab-1805▾ eastern-1994▾ western am▾
21:1521:15 Что Вседержитель, чтобы нам служить Ему? и что пользы прибегать к Нему?
21:15 τί τις.1 who?; what? ἱκανός ικανος adequate; sufficient ὅτι οτι since; that δουλεύσομεν δουλευω give allegiance; subject αὐτῷ αυτος he; him καὶ και and; even τίς τις.1 who?; what? ὠφέλεια ωφελεια use ὅτι οτι since; that ἀπαντήσομεν απανταω meet; plead αὐτῷ αυτος he; him
21:15 מַה־ mah- מָה what שַׁדַּ֥י šaddˌay שַׁדַּי Almighty כִּֽי־ kˈî- כִּי that נַֽעַבְדֶ֑נּוּ nˈaʕavᵊḏˈennû עבד work, serve וּ û וְ and מַה־ mah- מָה what נֹּ֝ועִ֗יל ˈnnôʕˈîl יעל profit כִּ֣י kˈî כִּי that נִפְגַּע־ nifgaʕ- פגע meet בֹּֽו׃ bˈô בְּ in
21:15. quid est Omnipotens ut serviamus ei et quid nobis prodest si oraverimus illumWho is the Almighty, that we should serve him? and what doth it profit us if we pray to him?
15. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?
What [is] the Almighty, that we should serve him? and what profit should we have, if we pray unto him:

21:15 Что Вседержитель, чтобы нам служить Ему? и что пользы прибегать к Нему?
21:15
τί τις.1 who?; what?
ἱκανός ικανος adequate; sufficient
ὅτι οτι since; that
δουλεύσομεν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
καὶ και and; even
τίς τις.1 who?; what?
ὠφέλεια ωφελεια use
ὅτι οτι since; that
ἀπαντήσομεν απανταω meet; plead
αὐτῷ αυτος he; him
21:15
מַה־ mah- מָה what
שַׁדַּ֥י šaddˌay שַׁדַּי Almighty
כִּֽי־ kˈî- כִּי that
נַֽעַבְדֶ֑נּוּ nˈaʕavᵊḏˈennû עבד work, serve
וּ û וְ and
מַה־ mah- מָה what
נֹּ֝ועִ֗יל ˈnnôʕˈîl יעל profit
כִּ֣י kˈî כִּי that
נִפְגַּע־ nifgaʕ- פגע meet
בֹּֽו׃ bˈô בְּ in
21:15. quid est Omnipotens ut serviamus ei et quid nobis prodest si oraverimus illum
Who is the Almighty, that we should serve him? and what doth it profit us if we pray to him?
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:15: What is the Almighty - What allegiance do we owe to him? We feel no obligation to obey him; and what profit can we derive from prayer? We are as happy as flesh and blood can make us: our kingdom is of this world; we wish for no other portion than that which we have. Those who have never prayed as they ought know nothing of the benefits of prayer.
Albert Barnes: Notes on the Bible - 1834
21:15: What is the Almighty, that we should serve him? - compare for similar expressions, Exo 5:2; Pro 30:9. The meaning here is, "What claim has the Almighty, or who is he, that we should be bound to obey and worship him? What authority has he over us? Why should we yield our will to his, and why submit to his claims?" This is the language of the human heart everywhere. Man seeks to deny the authority of God over him, and to feel that he has no claim to his service. He desires to be independent. He would cast off the claims of God. Forgetful that he made, and that he sustains him; regardless of his infinite perfections and of the fact that he is dependent on him every moment, he asks with contempt, what right God has to set up a dominion over him. Such is man - a creature of a day - dependent for every breath he draws on that Great Being, whose government and authority he so contemptuously disowns and rejects!
And what profit should we have, if we pray unto him? - What advantage would it be to us should we worship him? Men still ask this question, or, if not openly asked, they "feel" the force of it in their hearts. Learn hence,
(1) That wicked people are influenced by a regard to "self" in the inquiry about God, and in meeting his claims. They do not ask what is "right," but what "advantage" will accrue to them.
(2) If they see no immediate benefit arising from worshipping God, they will not do it. Multitudes abstain from prayer, and from the house of God, because they cannot see how their self-interest would be promoted by it.
(3) Men "ought" to serve God, without respect to the immediate, selfish, and personal good that may follow to themselves. It is a good in itself to worship God. It is what is "right;" what the conscience says "ought" to be done yet
(4) It is not difficult to answer the question which the sinner puts. There is an advantage in calling upon God. There is
(a) the possibility of obtaining the pardon of sin by prayer - an immense and unspeakable "profit" to a dying and guilty man;
(b) a peace which this world cannot furnish - worth more than all that it costs to obtain it;
(c) support in trial in answer to prayer - in a world of suffering of more value than silver and gold;
(d) the salvation of friends in answer to prayer - an object that should be one of intense interest to those who love their friends:
(e) eternal life - the "profit" of which who can estimate? What are the few sacrifices which religion requires, compared with the infinite and immortal blessings which may be obtained by "asking" for them? 'Profit! ' What can be done by man that will be turned to so good an account as to pray? Where can man make so good an investment of time and strength as by calling on God to save his soul, and to bless his friends and the world?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: What is: Exo 5:2; Psa 12:4; Pro 30:9; Hos 13:6
and what: Job 34:9, Job 35:3; Isa 30:11; Mal 1:13, Mal 1:14
if we: Isa 45:19; Mat 7:7; Joh 16:24
Job 21:16
John Gill
21:15 What is the Almighty, that we should serve him?.... "Who is he" (t)? as some render it; or what is there in him, in his nature, in his excellencies and perfections, that should oblige us to serve him? One would think the attribute of "Almighty", they own and acknowledge, is sufficient to engage to it, since he is the lawgiver that is able to save and to destroy, even to destroy with an everlasting destruction, both body and soul in hell, who obey him not; but fulness of riches, power, and authority, swell the mind with pride, and put men on asking such questions, and running such lengths as these; see Ex 5:2. The question is full of atheism, and suggests there was nothing in God excellent or worthy of any regard, or on account of which he should be served and worshipped; as if he was a mere idol, which is nothing in the world; and that he was indeed nothing in it, neither did good nor evil, nor concerned himself with the affairs of men; had forsaken the earth, and took no notice of what was doing is it; at least, the question supposes that such think themselves under no obligations to serve him, and shows them to be sons of Belial, without a yoke; that they neither are nor can he subject to the law of God without his grace; they are not willing God should reign over them, nor to be obedient to his commands and ordinances; but are for freeing themselves from all obligations to him, and choose to serve various lusts and pleasures; be the vassals of sin and Satan, rather than be the worshippers of God:
and what profit should we have if we pray unto him? Prayer is one part of the service of God, and may be here put for the whole: this, as all the rest, is very disagreeable to a natural man, who, as he is biased entirely by profit and gain, thinks there is nothing to be got by religious exercises; he observing, that the worshippers of God, as to external things, fare worse than those who do not pray unto him, or do not serve and worship him; see Mal 3:14; though there is much profit, and many things, and those most excellent and valuable, got by prayer; for whatsoever good men ask in prayer, believing, they receive, Mt 7:7. The Targum is
"if we pray in his Word,''
in the name of the essential Word, the Son of God; whereas to ask or pray in his name is the only way of succeeding; and such, who do ask in faith in his name, have what they ask for, Jn 14:15.
(t) "quis est?" V. L.
Robert Jamieson, A. R. Fausset and David Brown
21:15 (Compare Jer 2:20; Prov 30:9, Margin, Ex 5:2).
what profit-- (Job 35:3; Mal 3:14; Ps 73:13). Sinners ask, not what is right, but what is for the profit of self. They forget, "If religion cost self something, the want of it will cost self infinitely more."
21:1621:16: ※ ՚Ի ձեռս նոցա էին բարութիւնք. եւ ՚ի գործս ամպարշտաց ո՛չ հայի։
16 Չի նայում բնաւ ամբարիշտների արարքներին նա. սրանց ձեռքին են բարիքները բիւր:
16 Ահա անոնց բարիքը ձեռքերնին չէ՞։Ամբարշտին խորհուրդը ինձմէ հեռու ըլլայ։
Ի ձեռս նոցա էին բարութիւնք, եւ ի գործս ամպարշտաց ոչ հայի:

21:16: ※ ՚Ի ձեռս նոցա էին բարութիւնք. եւ ՚ի գործս ամպարշտաց ո՛չ հայի։
16 Չի նայում բնաւ ամբարիշտների արարքներին նա. սրանց ձեռքին են բարիքները բիւր:
16 Ահա անոնց բարիքը ձեռքերնին չէ՞։Ամբարշտին խորհուրդը ինձմէ հեռու ըլլայ։
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21:1621:16 Видишь, счастье их не от их рук. Совет нечестивых будь далек от меня!
21:16 ἐν εν in χερσὶν χειρ hand γὰρ γαρ for ἦν ειμι be αὐτῶν αυτος he; him τὰ ο the ἀγαθά αγαθος good ἔργα εργον work δὲ δε though; while ἀσεβῶν ασεβης irreverent οὐκ ου not ἐφορᾷ επειδον look on; have regard
21:16 הֵ֤ן hˈēn הֵן behold לֹ֣א lˈō לֹא not בְ vᵊ בְּ in יָדָ֣ם yāḏˈām יָד hand טוּבָ֑ם ṭûvˈām טוּב best עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty רָ֣חֲקָה rˈāḥᵃqā רחק be far מֶֽנִּי׃ mˈennî מִן from
21:16. verumtamen quia non sunt in manu eorum bona sua consilium impiorum longe sit a meYet because their good things are not in their hand, may the counsel of the wicked be far from me.
16. Lo, their prosperity is not in their hand: the counsel of the wicked is far from me.
Lo, their good [is] not in their hand: the counsel of the wicked is far from me:

21:16 Видишь, счастье их не от их рук. Совет нечестивых будь далек от меня!
21:16
ἐν εν in
χερσὶν χειρ hand
γὰρ γαρ for
ἦν ειμι be
αὐτῶν αυτος he; him
τὰ ο the
ἀγαθά αγαθος good
ἔργα εργον work
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
οὐκ ου not
ἐφορᾷ επειδον look on; have regard
21:16
הֵ֤ן hˈēn הֵן behold
לֹ֣א lˈō לֹא not
בְ vᵊ בְּ in
יָדָ֣ם yāḏˈām יָד hand
טוּבָ֑ם ṭûvˈām טוּב best
עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
רָ֣חֲקָה rˈāḥᵃqā רחק be far
מֶֽנִּי׃ mˈennî מִן from
21:16. verumtamen quia non sunt in manu eorum bona sua consilium impiorum longe sit a me
Yet because their good things are not in their hand, may the counsel of the wicked be far from me.
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Adam Clarke: Commentary on the Bible - 1831
21:16: Their good is not in their hand - With all their boasting and self-dependence, God only lends them his bounty; and though it appears to be their own, yet it is at his disposal. Some of the wicked he permits to live and die in affluence, provided it be acquired in the ordinary way of his providence, by trade, commerce, etc. Others he permits to possess it for a while only, and then strips them of their illegally procured property.
The counsel of the wicked is far from me - Some understand the words thus: "Far be it from me to advocate the cause of the wicked." I have nothing in common with them, and am not their apologist. I state a fact: they are often found in continual prosperity. I state another fact: they are often found in wretchedness and misery.
Albert Barnes: Notes on the Bible - 1834
21:16: Lo, their good is not in their hand - Schultens, Rosenmuller, and Noyes, suppose, I think, correctly, that this is to be understood ironically, or as referring to what "they" had maintained. "Lo! you say, that their good is not in their hand! They do not enjoy prosperity, do they? They are soon overwhelmed with calamity, are they? How often have I seen it otherwise! How often is it a fact that they continue to enjoy prosperity, and live and die in peace!" The common interpretation, which Prof. Lee has adopted, seems to me to be much less probable. According to that it means that "their prosperity was not brought about or preserved by their own power. It was by the power of God, and was under his control. An inscrutable Providence governs all things." But the true sense is, that Job is replying to the arguments which they had advanced, and one of those was, that whatever prosperity they had was not at all secure, but that in a moment it might be, and often was, wrested from them. Job maintains the contrary, and affirms that it was a somewhat unusual occurrence , that the wicked were plunged into sudden calamity. The phrase "in their hand" means "in their power," or under their control, and at their disposal.
The counsel of the wicked is far from me - Or, rather, "far be it from me!" Perhaps the meaning is this, "Do not misunderstand me. I maintain that the wicked are often prospered, and that God does not in this life deal with them according to their deserts. They have life, and health, and property. But do not suppose that I am their advocate. Far be it from me to defend them. Far from me be their counsels and their plans. I have no sympathy with them. But I maintain merely that your position is not correct that they are always subjected to calamity, and that the character of people can always be known by the dealings of Providence toward them." Or, it may mean, that he was not disposed to be united with them. They were, in fact, prospered; but though they were prospered, he wished to have no part in their plans and counsels. He would prefer a holy life with all the ills that might attend it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: Lo: Job 1:21, Job 12:9, Job 12:10; Psa 49:6, Psa 49:7, Psa 52:5-7; Ecc 8:8; Luk 16:2, Luk 16:25
the counsel: Job 22:18; Gen 49:6; Psa 1:1; Pro 1:10, Pro 5:8
Job 21:17
Geneva 1599
21:16 Lo, their good [is] not in their (h) hand: the counsel of the wicked (i) is far from me.
(h) It is not their own, but God only lends it to them.
(i) God keep me from their prosperity.
John Gill
21:16 Lo, their good is not in their hand,.... Though it is in their possession for the present, it is not in the power of their hands to keep, nor to carry it with them when they die; God, that gave it, can take it away when he pleases; and therefore it might be profitable to them to serve him and pray unto him: or "their good is not by their hand"; they do not obtain their happiness by their works, as in the Tigurine version; and to the same sense Mr. Broughton,
"lo, their wealth cometh not by their own power;''
Tit is not got by their own industry, diligence, care, and labour; by their own wisdom, knowledge, understanding, and cunning; for riches are not always to men of understanding, but come from God, who gives them to whom he pleases, and can take them away again if he thinks fit; and therefore men are dependent upon him for what they have, and should be thankful to him, and serve him, and pray for the continuance of good things to them. Jarchi reads the words by way of interrogation and admiration, lo! is "not their good in their hand?" verily it is, especially in their own opinion; their hands are full of it; they want nothing of God; they see no need of praying to him; hence the above words, which Job expresses his disapprobation of:
the counsel of the wicked is far from me; the counsels of their hearts; the thoughts of their mind; the words of their mouth; the above impious sayings were such as were detested and abhorred by him; their sense and judgment of things, their choice from deliberate consultation with themselves, preferring temporal good to spiritual good, and earthly things to heavenly ones, outward wealth and riches to the knowledge, service, and worship of God, and communion with him; these were what he disliked; their course of life, which was according to this world, and Satan the god of it, their company and conversation, were such as he carefully shunned and avoided; he chose not to come into their assembly, or to have any fellowship with them; to walk in the counsel of the ungodly, or stand in the way of sinners, these things were an abomination to him; see Ps 1:1. This Job says to exculpate himself, and wipe off any calumny that might be cast upon him, as if by what he had said, concerning the outward prosperity of the wicked, that he was a patron and defender of them, and an advocate for them.
John Wesley
21:16 Lo - But wicked men have no reason to reject God, because of their prosperity, for their wealth, is not in their hand; neither obtained, nor kept by their own might, but only by God's power and favour. Therefore I am far from approving their opinion, or following their course.
Robert Jamieson, A. R. Fausset and David Brown
21:16 not in their hand--but in the hand of God. This is Job's difficulty, that God who has sinners prosperity (good) in His hand should allow them to have it.
is--rather, "may the counsel of the wicked be far from me!" [UMBREIT]. This naturally follows the sentiment of the first clause: Let me not hereby be thought to regard with aught but horror the ways of the wicked, however prosperous.
21:1721:17: Սակայն եւ ճրագ ամպարշտաց շիջցի. եկեսցէ ՚ի վերայ նորա կործանումն. երկունք կալցին զնոսա ՚ի բարկութենէ[9281]։ [9281] Ոմանք. ՚Ի վերայ նոցա կործանումն։
17 Սակայն կը մարի ամբարիշտների ճրագը նոյնպէս. նրանց կը հասնի կործանումը մեծ. զայրոյթից վրէժի երկունքը կը բռնի նրանց:
17 Ամբարիշտներուն ճրագը քանի՞ անգամ կը մարի Ու տառապանքը անոնց վրայ կու գայ։Աստուած իր բարկութեամբ անոնց ցաւեր կը բաժնէ։
Սակայն եւ`` ճրագ ամպարշտաց շիջցի. եկեսցէ ի վերայ նորա կործանումն, երկունք կալցին զնոսա ի բարկութենէ:

21:17: Սակայն եւ ճրագ ամպարշտաց շիջցի. եկեսցէ ՚ի վերայ նորա կործանումն. երկունք կալցին զնոսա ՚ի բարկութենէ[9281]։
[9281] Ոմանք. ՚Ի վերայ նոցա կործանումն։
17 Սակայն կը մարի ամբարիշտների ճրագը նոյնպէս. նրանց կը հասնի կործանումը մեծ. զայրոյթից վրէժի երկունքը կը բռնի նրանց:
17 Ամբարիշտներուն ճրագը քանի՞ անգամ կը մարի Ու տառապանքը անոնց վրայ կու գայ։Աստուած իր բարկութեամբ անոնց ցաւեր կը բաժնէ։
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21:1721:17 Часто ли угасает светильник у беззаконных, и находит на них беда, и Он дает им в удел страдания во гневе Своем?
21:17 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but καὶ και and; even ἀσεβῶν ασεβης irreverent λύχνος λυχνος lamp σβεσθήσεται σβεννυμι extinguish; quench ἐπελεύσεται επερχομαι come on / against δὲ δε though; while αὐτοῖς αυτος he; him ἡ ο the καταστροφή καταστροφη catastrophe ὠδῖνες ωδιν contraction δὲ δε though; while αὐτοὺς αυτος he; him ἕξουσιν εχω have; hold ἀπὸ απο from; away ὀργῆς οργη passion; temperament
21:17 כַּ ka כְּ as מָּ֤ה׀ mmˈā מָה what נֵר־ nēr- נֵר lamp רְשָׁ֘עִ֤ים rᵊšˈāʕˈîm רָשָׁע guilty יִדְעָ֗ךְ yiḏʕˈāḵ דעך be extinguished וְ wᵊ וְ and יָבֹ֣א yāvˈō בוא come עָלֵ֣ימֹו ʕālˈêmô עַל upon אֵידָ֑ם ʔêḏˈām אֵיד calamity חֲ֝בָלִ֗ים ˈḥᵃvālˈîm חֶבֶל destruction יְחַלֵּ֥ק yᵊḥallˌēq חלק divide בְּ bᵊ בְּ in אַפֹּֽו׃ ʔappˈô אַף nose
21:17. quotiens lucerna impiorum extinguetur et superveniet eis inundatio et dolores dividet furoris suiHow often shall the lamp of the wicked be put out, and a deluge come upon them, and he shall distribute the sorrows of his wrath?
17. How oft is it that the lamp of the wicked is put out? that their calamity cometh upon them? that distributeth sorrows in his anger?
How oft is the candle of the wicked put out! and [how oft] cometh their destruction upon them! [God] distributeth sorrows in his anger:

21:17 Часто ли угасает светильник у беззаконных, и находит на них беда, и Он дает им в удел страдания во гневе Своем?
21:17
οὐ ου not
μὴν μην surely; certainly
δὲ δε though; while
ἀλλὰ αλλα but
καὶ και and; even
ἀσεβῶν ασεβης irreverent
λύχνος λυχνος lamp
σβεσθήσεται σβεννυμι extinguish; quench
ἐπελεύσεται επερχομαι come on / against
δὲ δε though; while
αὐτοῖς αυτος he; him
ο the
καταστροφή καταστροφη catastrophe
ὠδῖνες ωδιν contraction
δὲ δε though; while
αὐτοὺς αυτος he; him
ἕξουσιν εχω have; hold
ἀπὸ απο from; away
ὀργῆς οργη passion; temperament
21:17
כַּ ka כְּ as
מָּ֤ה׀ mmˈā מָה what
נֵר־ nēr- נֵר lamp
רְשָׁ֘עִ֤ים rᵊšˈāʕˈîm רָשָׁע guilty
יִדְעָ֗ךְ yiḏʕˈāḵ דעך be extinguished
וְ wᵊ וְ and
יָבֹ֣א yāvˈō בוא come
עָלֵ֣ימֹו ʕālˈêmô עַל upon
אֵידָ֑ם ʔêḏˈām אֵיד calamity
חֲ֝בָלִ֗ים ˈḥᵃvālˈîm חֶבֶל destruction
יְחַלֵּ֥ק yᵊḥallˌēq חלק divide
בְּ bᵊ בְּ in
אַפֹּֽו׃ ʔappˈô אַף nose
21:17. quotiens lucerna impiorum extinguetur et superveniet eis inundatio et dolores dividet furoris sui
How often shall the lamp of the wicked be put out, and a deluge come upon them, and he shall distribute the sorrows of his wrath?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18. Отрицаемая Иовом теория земных мздовоздаяний не может быть доказана случаями бедствий грешников. Как показывает вопросительная форма речи ("часто ли?" евр. "камма", ср. VII:19; XIII:23), они составляют, по его мнению, единичные, редкие явления. Редко угасает у нечестивых светильник (XVIII:5-6); находит беда (XVIII:12), и постигает назначенный от Бога удел страданий. Редко равным образом подвергаются они внезапной гибели (ст. 18; ср. Пс I:4; XVII:13; LXXII:14; Ис XL:24; XLI:2; XLVII:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger. 18 They are as stubble before the wind, and as chaff that the storm carrieth away. 19 God layeth up his iniquity for his children: he rewardeth him, and he shall know it. 20 His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. 21 For what pleasure hath he in his house after him, when the number of his months is cut off in the midst? 22 Shall any teach God knowledge? seeing he judgeth those that are high. 23 One dieth in his full strength, being wholly at ease and quiet. 24 His breasts are full of milk, and his bones are moistened with marrow. 25 And another dieth in the bitterness of his soul, and never eateth with pleasure. 26 They shall lie down alike in the dust, and the worms shall cover them.
Job had largely described the prosperity of wicked people; now, in these verses,
I. He opposes this to what his friends had maintained concerning their certain ruin in this life. "Tell me how often do you see the candle of the wicked put out? Do you not as often see it burnt down to the socket, until it goes out of itself? v. 17. How often do you see their destruction come upon them, or God distributing sorrows in his anger among them? Do you not as often see their mirth and prosperity continuing to the last?" Perhaps there are as many instances of notorious sinners ending their days in pomp as ending them in misery, which observation is sufficient to invalidate their arguments against Job and to show that no certain judgment can be made of men's character by their outward condition.
II. He reconciles this to the holiness and justice of God. Though wicked people prosper thus all their days, yet we are not therefore to think that God will let their wickedness always go unpunished. No, 1. Even while they prosper thus they are as stubble and chaff before the stormy wind, v. 18. They are light and worthless, and of no account either with God or with wise and good men. They are fitted to destruction, and continually lie exposed to it, and in the height of their pomp and power there is but a step between them and ruin. 2. Though they spend all their days in wealth God is laying up their iniquity for their children (v. 19), and he will visit it upon their posterity when they are gone. The oppressor lays up his goods for his children, to make them gentlemen, but God lays up his iniquity for them, to make them beggars. He keeps an exact account of the fathers' sins, seals them up among his treasures (Deut. xxxii. 34), and will justly punish the children, while the riches, to which the curse cleaves, are found as assets in their hands. 3. Though they prosper in this world, yet they shall be reckoned with in another world. God rewards him according to his deeds at last (v. 19), though the sentence passed against his evil works be not executed speedily. Perhaps he may not now be made to fear the wrath to come, but he may flatter himself with hopes that he shall have peace though he go on; but he shall be made to feel it in the day of the revelation of the righteous judgment of God. He shall know it (v. 20): His eyes shall see his destruction which he would not be persuaded to believe. They will not see, but they shall see, Isa. xxvi. 11. The eyes that have been wilfully shut against the grace of God shall be opened to see his destruction. He shall drink of the wrath of the Almighty; that shall be the portion of his cup. Compare Ps. xi. 6 with Rev. xiv. 10. The misery of damned sinners is here set forth in a few words, but very terrible ones. They lie under the wrath of an Almighty God, who, in their destruction, both shows his wrath and makes known his power; and, if this will be his condition in the other world, what good will his prosperity in this world do him? What pleasure has he in his house after him? v. 21. Our Saviour has let us know how little pleasure the rich man in hell had in his house after him, when the remembrance of the good things he had received in his life-time would not cool his tongue, but added much to his misery, as did also the sorrow he was in lest his five brethren, whom he left in his house after him, should follow him to that place of torment, Luke xvi. 25-28. So little will the gain of the world profit him that has lost his soul.
III. He resolves this difference which Providence makes between one wicked man and another into the wisdom and sovereignty of God (v. 22): Shall any pretend to teach God knowledge? Dare we arraign God's proceedings or blame his conduct? Shall we take upon us to tell God how he should govern the world, what sinner he should spare and whom he should punish? He has both authority and ability to judge those that are high. Angels in heaven, princes and magistrates on earth, are accountable to God, and must receive their doom from him. He manages them, and makes what use he pleases of them. Shall he then be accountable to us, or receive advice from us? He is the Judge of all the earth, and therefore no doubt he will do right (Gen. xviii. 25, Rom. iii. 6), and those proceedings of his providence which seem to contradict one another he can make, not only mutually to agree, but jointly to serve his own purposes. The little difference there is between one wicked man's dying so in pain and misery, when both will at last meet in hell, he illustrates by the little difference there is between one man's dying suddenly and another's dying slowly, when they will both meet shortly in the grave. So vast is the disproportion between time and eternity that, if hell be the lot of every sinner at last, it makes little difference if one goes singing thither and another sighing. See,
1. How various the circumstances of people's dying are. There is one way into the world, we say, but many out; yet, as some are born by quick and easy labour, others by that which is hard and lingering, so dying is to some much more terrible than to others; and, since the death of the body is the birth of the soul into another world, death-bed agonies may not unfitly be compared to child-bed throes. Observe the difference. (1.) One dies suddenly, in his full strength, not weakened by age or sickness (v. 23), being wholly at ease and quiet, under no apprehension at all of the approach of death, nor in any fear of it; but, on the contrary, because his breasts are full of milk and his bones moistened with marrow (v. 24), that is, he is healthful and vigorous, and of a good constitution (like a milch cow that is fat and in good liking), he counts upon nothing but to live many years in mirth and pleasure. Thus fair does he bid for life, and yet he is cut off in a moment by the stroke of death. Note, It is a common thing for persons to be taken away by death when they are in their full strength, in the highest degree of health, when they least expect death, and think themselves best armed against it, and are ready not only to set death at a distance, but to set it at defiance. Let us therefore never be secure; for we have known many well and dead in the same week, the same day, the same hour, nay, perhaps, the same minute. Let us therefore be always ready. (2.) Another dies slowly, and with a great deal of previous pain and misery (v. 25), in the betterness of his soul, such as poor Job was himself now in, and never eats with pleasure, has no appetite to his food nor any relish of it, through sickness, or age, or sorrow of mind. What great reason have those to be thankful that are in health and always eat with pleasure! And what little reason have those to complain who sometimes do not eat thus, when they hear of many that never do!
2. How undiscernible this difference is in the grave. As rich and poor, so healthful and unhealthful, meet there (v. 26): They shall lie down alike in the dust, and the worms shall cover them, and feed sweetly on them. Thus, if one wicked man die in a palace and another in a dungeon, they will meet in the congregation of the dead and damned, and the worm that dies not, and the fire that is not quenched, will be the same to them, which makes those differences inconsiderable and not worth perplexing ourselves about.
Adam Clarke: Commentary on the Bible - 1831
21:17: How oft is the candle of the wicked put out? - The candle or lamp is often used, both as the emblem of prosperity and of posterity. Oftentimes the rejoicing of the wicked is short; and, not unfrequently, his seed is cut off from the earth. The root is dried up, and the branch is withered.
God distributeth sorrows in his anger - He must be incensed against those who refuse to know, serve, and pray unto him. In his anger, therefore, he portions out to each his due share of misery, vexation, and wo.
Albert Barnes: Notes on the Bible - 1834
21:17: How oft is the candle of the wicked put out? - Margin, "lamp." A light, or a lamp, was an image of prosperity. There is, probably, an allusion here to what had been maintained by Bildad, -6, that the light of the wicked would be extinguished, and their dwellings made dark; see the notes at those verses. Job replies to this by asking how often it occurred. He inquires whether it was a frequent thing. By this, he implies that it was not universal; that it was a less frequent occurrence than they supposed. The meaning is, "How often does it, in fact, happen that the light of the wicked is extinguished, and that God distributes sorrows among them in his anger? Much less frequently than you suppose, for he bestows upon many of them tokens of abundant prosperity." In this manner, by an appeal to "fact" and "observation," Job aims to convince them that their position was wrong, and that it was not true that the wicked were invariably overwhelmed with calamity, as they had maintained.
God distributeth sorrows - The word "God" here, is understood, but there can be no doubt that it is correct. Job means to ask, how often it was true in fact that God "apportioned" the sorrows which he sent on men in accordance with their character. How often, in fact, did he treat the wicked as they deserved, and overwhelm them with calamity. It was not true that he did it, by any means, as often as they maintained, or so as to make it a certain rule in judging of character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: oft: Job 18:5, Job 18:6, Job 18:18; Pro 13:9, Pro 20:20, Pro 24:20; Mat 25:8
candle: or, lamp
distributeth: Psa 32:10, Psa 90:7-9; Luk 12:46; Rom 2:8, Rom 2:9
Job 21:18
Carl Friedrich Keil and Franz Delitzsch
21:17
17 How rarely is the light of the wicked put out,
And their calamity breaketh in upon them,
That He distributeth snares in his wrath,
18 That they become as straw before the wind,
And as chaff which the storm sweepeth away!?
19 "Eloah layeth up his iniquity for his children!"
May He recompense it to him that he may feel it.
20 May his own eyes see his ruin,
And let him drink of the glowing wrath of the Almighty.
21 For what careth he for his house after him,
When the number of his months is cut off?
The interrogative כּמּה has here the same signification as in Ps 78:40 : how often (comp. Job 7:19, how long? Job 13:23, how many?), but in the sense of "how seldom?!" How seldom does what the friends preach to him come to pass, that the lamp of the wicked is put out (thus Bildad, Job 13:5), and their misfortune breaks in upon them (יבא, ingruit; thus Bildad, Job 18:12 : misfortune, איד, prop. pressure of suffering, stands ready for his fall), that He distributes (comp. Zophar's "this is the portion of the wicked man," i.e., what is allotted to him, Job 20:29) snares in His wrath. Hirz., Ew., Schlottm., and others, translate הבלים, after the precedent of the Targ. (עדבין, sortes), "lots," since they understand it, after Ps 16:6, of visitations of punishment allotted, and as it were measured out with a measuring-line; but that passage is to be translated, "the measuring-lines have fallen to me in pleasant places," and indeed חבל can signify the land that is allotted to one (Josh 17:14, comp. Josh 17:5); but the plural does not occur in that tropical sense, and if it were so intended here, חבליהם or חבלים להם might at least be expected. Rosenm., Ges., Vaih., and Carey transl. with lxx and Jer. (ὠδῖνες, dolores) "pains," but הבלים is the peculiar word for the writhings of those in travail (Job 39:3), which is not suited here. Schnurr. and Umbr. are nearer to the correct interpretation when they understand חבלים like פחים, Ps 11:6, of lightning, as it were fiery strings cast down from above. If we call to mind in how many ways Bildad, Job 18:8-10, has represented the end of the godless as a divinely decreed seizure, it is certainly the most natural, with Stick. and Hahn, to translate (as if it were Arabic ḥabâ'ilin) "snares," to be understood after the idea, however, not of lightning, but generally of ensnaring destinies (e.g., חבלי עני, Job 36:8).
Both Job 21:17 with its three members and Job 21:18 with two, are under the control of כמה. The figure of straw, or rather chopped straw (Arab. tibn, tabn), occurs only here. The figure of chaff is more frequent, e.g., Ps 1:4. Job here puts in the form of a question what Ps 1:1-6 maintains, being urged on by Zophar's false application and superficial comprehension of the truth expressed in the opening of the Psalter. What next follows in Job 21:19 is an objection of the friends in vindication of their thesis, which he anticipates and answers; perhaps the clause is to be spoken with an interrogative accent: Eloah will - so ye object - reserve his evil for his children? אונו, not from און, strength, wealth, as Job 18:7, Job 18:12; Job 20:10; Job 40:16, but from און, wickedness (Job 11:11) and evil (Job 15:35), here (without making it clear which) of wickedness punishing itself by calamity, or of calamity which must come forth from the wickedness as a moral necessity comp. on Job 15:31. That this is really the opinion of the friends: God punishes the guilt of the godless, if not in himself, at least in his children, is seen from Job 20:10; Job 5:4. Job as little as Ezekiel, ch. 18, disputes the doctrine of retribution in itself, but that imperfect apprehension, which, in order that the necessary satisfaction may be rendered to divine justice, maintains a transfer of the punishment which is opposed to the very nature of personality and freedom: may He recompense him himself, וידע, that he may feel it, i.e., repent (which would be in Arab. in a similar sense, faja'lamu; ידע as Is 9:8; Hos 9:7; Ezek 25:14).
Job 21:20 continues in the same jussive forms; the ἅπ. γεγρ. כּיד signifies destruction (prop. a thrust, blow), in which sense the Arab. caid (commonly: cunning) is also sometimes used. The primary signification of the root כד, Arab. kd, is to strike, push; from this, in the stems Arab. kâd, med. Wau and med. Je, Arab. kdd, kdkd, the most diversified turns and applications are developed; from it the signif. of כּידוד, Job 41:11, כּידון, Job 39:23, and according to Fleischer (vid., supra, pp. 388) also of כּידור, are explained. Job 21:20, as Ps 60:5; Obad 1:16, refers to the figure of the cup of the wrath of God which is worked out by Asaph, Ps 75:9, and then by the prophets, and by the apocalyptic seer in the New Testament. The emphasis lies on the signs of the person in עינו (עיניו) and ישׁתּה. The rather may his own eyes see his ruin, may he himself have to drink of the divine wrath; for what is his interest (what interest has he) in his house after him? מה puts a question with a negative meaning (hence Arab. mâ is directly used as non); חפץ, prop. inclination, corresponds exactly to the word "interest" (quid ejus interest), as Job 22:3, comp. Is 58:3, Is 58:13 (following his own interest), without being weakened to the signification, affair, πραγμα, a meaning which does not occur in our poet or in Isaiah. Job 21:21 is added as a circumstantial clause to the question in Job 21:21: while the number of his own months ... , and the predicate, as in Job 15:20 (which see), is in the plur. per attractionem. Schnurr., Hirz., Umbr., and others explain: if the number of his months is drawn by lot, i.e., is run out; but חצץ as v. denom. from חץ morf, in the signification to shake up arrows as sticks for drawing lots (Arab. sahm, an arrow and a lot, just so Persian tı̂r) in the helmet or elsewhere (comp. Ezek 21:26), is foreign to the usage of the Hebrew language (for מחצצים, Judg 5:11, signifies not those drawing lots, but the archers); besides, חצּץ (pass. חצּץ) would signify "to draw lots," not "to dispose of by lot," and "disposed of by lot" is an awkward metaphor for "run out." Cocceius also gives the choice of returning to חצץ, ψῆφος, in connection with this derivation: calculati sive ad calculum, i.e., pleno numero egressi, which has still less ground. Better Ges., Ew., and others: if the number of his months is distributed, i.e., to him, so that he (this is the meaning according to Ew.) can at least enjoy his prosperity undisturbed within the limit of life appointed to him. By this interpretation one misses the לו which is wanting, and an interpretation which does not require it to be supplied is therefore to be preferred. All the divers significations of the verbs חצץ (to divide, whence Prov 30:27, חצץ, forming divisions, i.e., in rank and file, denom. to shoot with the arrow, Talm. to distribute, to halve, to form a partition), חצה (to divide, Job 40:20; to divide in two equal parts), Arab. hṣṣ (to divide, whence Arab. hṣṣah, portio), and Arab. chṣṣ (to separate, particularize) - to which, however, Arab. chṭṭ (to draw, write), which Ew. compares here, does not belong - are referable to the primary signification scindere, to cut through, split (whence חץ, an arrow, lxx 1Kings 20:20, σχίζα); accordingly the present passage is to be explained: when the number of his months is cut off (Hlgst., Hahn), or cut through, i.e., when a bound is set to the course of his life at which it ends (comp. בּצּע, of the cutting off of the thread of life, Job 6:9; Job 27:8, Arab. ṣrm). Job 14:21., Eccles 3:22, are parallels to Job 21:21. Death is the end of all clear thought and perception. If therefore the godless receives the reward of his deeds, he should receive it not in his children, but in his own body during life. But this is the very thing that is too frequently found to be wanting.
John Gill
21:17 How oft is the candle of the wicked put out?.... Job here returns, as Jarchi observes, to his former account of the constant and continued prosperity of wicked men; and puts questions tending to prove the same. Bildad had said, that the light and candle of the wicked would be put out, Job 18:5. Job, referring to this, asks how often this is the case; meaning, by the candle of the wicked, not his soul or spirit, which cannot be put out, or become extinct, as to be no more; nor the light of nature in his soul, though that may be put out in a great measure, and he be given up to judicial blindness and hardness of heart; but either his natural life, which, like a candle, burns for a while, and then becomes extinct, or rather his outward prosperity and happiness: if the question relates to the former, to the natural life of wicked men, it is not whether they die, that is no question; all die, good and bad; but whether they die in common sooner than others, or whether the instances of the brevity of the life of wicked men were frequent, or but seldom; or, is this always the case? it is not, it is rare, and not common; they live as long as other men, and oftentimes longer; they live and become old, as Job before observes; they prolong their days in their wickedness; or, if this refers to the latter, the prosperity of the wicked, the question is, is that for the most part a short lived prosperity? it is not, it is but rarely so; wicked men generally spend all their days in wealth, as before observed; so Ramban interprets "how oft", that is, how seldom; and to the same sense Mr. Broughton,
"not so often is the candle of the wicked put out;''
and how oft cometh their destruction upon them? not eternal, but temporal destruction, calamities and distresses; these are threatened them, but they are not executed on them immediately; and therefore their hearts are set in them to do evil: generally speaking, they have their good things here; they are filled with hidden treasure, which they enjoy while they live, and leave the rest of their substance to their babes; they are not destroyed on every side, as Job was; their substance, their cattle, their servants, their children, and their own health. Job asks how often this is their case, as had been his; and his sense is, and what experience testifies, it is but rarely the, case of wicked men; he seems to refer to what is said, Job 18:12.
God distributeth sorrows in his anger; or rather, "how oft doth he distribute sorrows in his anger?" but seldom; he is angry with the wicked every day, and reserves wrath for them, and many sorrows shall be to them, but not for the present; those are future, and even such as of a woman in travail, as the word used signifies, and which shall come upon them suddenly and certainly, and there will be no avoiding them; see Ps 32:10; but does God frequently distribute or portion out sorrows to them now? he does not; they have their portion of good things in this life; does he usually give them sorrow of heart, his curse unto them? he does not; it is very seldom he does; they are not in trouble, nor plagued as other men; they are not men of sorrows and acquainted with griefs; they are generally strangers to them, and live merrily all their days, Job 21:12; respect seems to be had to the conclusion of Zophar's speech, Job 20:29.
John Wesley
21:17 Often - I grant that this happens often though not constantly, as you affirm. Lamp - Their glory and outward happiness.
Robert Jamieson, A. R. Fausset and David Brown
21:17 Job in this whole passage down to Job 21:21 quotes the assertion of the friends, as to the short continuance of the sinner's prosperity, not his own sentiments. In Job 21:22 he proceeds to refute them. "How oft is the candle" (lamp), &c., quoting Bildad's sentiment (Job 18:5-6), in order to question its truth (compare Mt 25:8).
how oft--"God distributeth," &c. (alluding to Job 20:23, Job 20:29).
sorrows--UMBREIT translates "snares," literally, "cords," which lightning in its twining motion resembles (Ps 11:6).
21:1821:18: Եղիցին իբրեւ զյա՛րդ առաջի հողմոյ, կամ իբրեւ զփոշի զոր տարաւ մրրիկ։
18 Ու կը լինեն յարդ՝ հողմի բերանին, կամ թէ չէ փոշի՝ մրրիկից քշուող:
18 Հովին առջեւ եղած յարդին պէս Ու մրրիկին յափշտակած շիւղին պէս կ’ըլլան։
Եղիցին իբրեւ զյարդ առաջի հողմոյ, կամ իբրեւ զփոշի զոր տարաւ մրրիկ:

21:18: Եղիցին իբրեւ զյա՛րդ առաջի հողմոյ, կամ իբրեւ զփոշի զոր տարաւ մրրիկ։
18 Ու կը լինեն յարդ՝ հողմի բերանին, կամ թէ չէ փոշի՝ մրրիկից քշուող:
18 Հովին առջեւ եղած յարդին պէս Ու մրրիկին յափշտակած շիւղին պէս կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
21:1821:18 Они должны быть, как соломинка пред ветром и как плева, уносимая вихрем.
21:18 ἔσονται ειμι be δὲ δε though; while ὥσπερ ωσπερ just as ἄχυρα αχυρον chaff πρὸ προ before; ahead of ἀνέμου ανεμος gale ἢ η or; than ὥσπερ ωσπερ just as κονιορτός κονιορτος dust ὃν ος who; what ὑφείλατο υφαιρεω hurricane
21:18 יִהְי֗וּ yihyˈû היה be כְּ kᵊ כְּ as תֶ֥בֶן ṯˌeven תֶּבֶן straw לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face ר֑וּחַ rˈûₐḥ רוּחַ wind וּ֝ ˈû וְ and כְ ḵᵊ כְּ as מֹ֗ץ mˈōṣ מֹץ chaff גְּנָבַ֥תּוּ gᵊnāvˌattû גנב steal סוּפָֽה׃ sûfˈā סוּפָה storm
21:18. erunt sicut paleae ante faciem venti et sicut favilla quam turbo dispergitThey shall be as chaff before the face of the wind, and as ashes which the whirlwind scattereth.
18. That they are as stubble before the wind, and as chaff that the storm carrieth away?
They are as stubble before the wind, and as chaff that the storm carrieth away:

21:18 Они должны быть, как соломинка пред ветром и как плева, уносимая вихрем.
21:18
ἔσονται ειμι be
δὲ δε though; while
ὥσπερ ωσπερ just as
ἄχυρα αχυρον chaff
πρὸ προ before; ahead of
ἀνέμου ανεμος gale
η or; than
ὥσπερ ωσπερ just as
κονιορτός κονιορτος dust
ὃν ος who; what
ὑφείλατο υφαιρεω hurricane
21:18
יִהְי֗וּ yihyˈû היה be
כְּ kᵊ כְּ as
תֶ֥בֶן ṯˌeven תֶּבֶן straw
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
ר֑וּחַ rˈûₐḥ רוּחַ wind
וּ֝ ˈû וְ and
כְ ḵᵊ כְּ as
מֹ֗ץ mˈōṣ מֹץ chaff
גְּנָבַ֥תּוּ gᵊnāvˌattû גנב steal
סוּפָֽה׃ sûfˈā סוּפָה storm
21:18. erunt sicut paleae ante faciem venti et sicut favilla quam turbo dispergit
They shall be as chaff before the face of the wind, and as ashes which the whirlwind scattereth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:18: They are as stubble before the wind - "His fan is in his hand; he will thoroughly cleanse his floor, and the chaff he will burn with unquenchable fire. Therefore the wicked shall not stand in the judgment, but shall be like the chaff which the wind driveth away." Were not this a common thought, I should have supposed that the author of this book borrowed it from Psa 1:4. The original signifies that they shall be carried away by a furious storm; and borne off as booty is by the swift-riding robbers of the desert, who make a sudden irruption, and then set off at full speed with their prey.
Albert Barnes: Notes on the Bible - 1834
21:18: They are as stubble before the wind - According to the interpretation proposed of the pRev_ious verse, this may be read as a question, "How often is it that the wicked are made like stubble? You say that God deals with people exactly according to their characters, and that the wicked are certainly subjected to calamities; but how often does this, in fact, occur? Is it a uniform law? Do they not, in fact, live in prosperity, and arrive at a good old age?" It is not uncommon in the Scriptures to compare the wicked with stubble, and to affirm that they shall be driven away, as the chaff is driven by the wind; see the notes at Isa 17:13.
The storm carrieth away - Margin, "stealeth away." This is a literal translation of the Hebrew. The idea is that of stealing away before one is aware, as a thief carries off spoil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: as stubble: Job 13:25; Exo 15:7; Psa 1:4, Psa 35:5, Psa 83:13; Isa 5:24, Isa 17:13, Isa 29:5, Isa 40:24; Isa 41:15, Isa 41:16; Jer 13:24; Hos 13:3; Nah 1:10; Mat 3:12
carrieth: Heb. stealeth
Job 21:19
John Gill
21:18 They are as stubble before the wind,.... Or how oft "are they as stubble?" &c. or how oft does God do the above things, "so that they are", or "become, as stubble before the wind" (u),
and as chaff that the storm carrieth, or "steals away" (x)? hastily, suddenly, at an unawares like a thief: wicked men are comparable to stubble and chaff; for the vanity of their minds, their emptiness of all good things; for their lightness, the levity and inconstancy of their hearts, their principles and practices; for their uselessness and unprofitableness to God and men, to themselves and their fellow creatures; for their being fit fuel for everlasting burnings, their end like these being to be burned; and whose destruction is inevitable and irresistible, and can no more be withstood and prevented than stubble and chaff can stand before a strong wind and a stormy tempest: but is this their common case now? are they usually tossed to and fro with the wind of adversity, and the storms of desolating judgments? are they not, on the other hand, seen in great power, and spreading themselves like a green bay tree; taking root, increasing in outward prosperity, and bringing forth the fruit of it? see Ps 37:35.
(u) "ut sint velut palea", Tigurine version; so Broughton, "quoties sunt", Junius & Tremellius; "quoties fiunt", Piscator, Michaelis. (x) "furatus est eam", Montanus; "suffuratur", Vatablus; "furatur", Drusius, Cocceius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
21:18 Job alludes to a like sentiment of Bildad (Job 18:18), using his own previous words (Job 13:25).
21:1921:19: ※ Սպառեսցեն զորդիս ինչք նորա. հատուսցէ նմա, եւ ծանուսցէ[9282]։ [9282] Ոմանք. Հատուսցէ նմա եւ ծանիցէ։
19 Իր ունեցուածքը վերջ կը տայ մի օր իր որդիներին. կը հատուցի եւ ճանաչել կը տայ Տէրը հէնց իրեն:
19 ‘Աստուած անոր անիրաւութիւնը անոր որդիներուն կը պահէ’, կ’ըսեն։Անոր փոխարէն անոնց թող հատուցանէ, որ անոնք գիտնան։
[213]Սպառեսցեն զորդիս ինչք նորա, հատուսցէ նմա եւ ծանուսցէ:

21:19: ※ Սպառեսցեն զորդիս ինչք նորա. հատուսցէ նմա, եւ ծանուսցէ[9282]։
[9282] Ոմանք. Հատուսցէ նմա եւ ծանիցէ։
19 Իր ունեցուածքը վերջ կը տայ մի օր իր որդիներին. կը հատուցի եւ ճանաչել կը տայ Տէրը հէնց իրեն:
19 ‘Աստուած անոր անիրաւութիւնը անոր որդիներուն կը պահէ’, կ’ըսեն։Անոր փոխարէն անոնց թող հատուցանէ, որ անոնք գիտնան։
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21:1921:19 {Скажешь}: Бог бережет для детей его несчастье его. Пусть воздаст Он ему самому, чтобы он это знал.
21:19 ἐκλίποι εκλειπω leave off; cease υἱοὺς υιος son τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him ἀνταποδώσει ανταποδιδωμι repay πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even γνώσεται γινωσκω know
21:19 אֱלֹ֗והַּ ʔᵉlˈôₐh אֱלֹוהַּ god יִצְפֹּן־ yiṣpōn- צפן hide לְ lᵊ לְ to בָנָ֥יו vānˌāʸw בֵּן son אֹונֹ֑ו ʔônˈô אָוֶן wickedness יְשַׁלֵּ֖ם yᵊšallˌēm שׁלם be complete אֵלָ֣יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and יֵדָֽע׃ yēḏˈāʕ ידע know
21:19. Deus servabit filiis illius dolorem patris et cum reddiderit tunc scietGod shall lay up the sorrow of the father for his children: and when he shall repay, then shall he know.
19. , God layeth up his iniquity for his children. Let him recompense it unto himself, that he may know it.
God layeth up his iniquity for his children: he rewardeth him, and he shall know:

21:19 {Скажешь}: Бог бережет для детей его несчастье его. Пусть воздаст Он ему самому, чтобы он это знал.
21:19
ἐκλίποι εκλειπω leave off; cease
υἱοὺς υιος son
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
ἀνταποδώσει ανταποδιδωμι repay
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
γνώσεται γινωσκω know
21:19
אֱלֹ֗והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
יִצְפֹּן־ yiṣpōn- צפן hide
לְ lᵊ לְ to
בָנָ֥יו vānˌāʸw בֵּן son
אֹונֹ֑ו ʔônˈô אָוֶן wickedness
יְשַׁלֵּ֖ם yᵊšallˌēm שׁלם be complete
אֵלָ֣יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
יֵדָֽע׃ yēḏˈāʕ ידע know
21:19. Deus servabit filiis illius dolorem patris et cum reddiderit tunc sciet
God shall lay up the sorrow of the father for his children: and when he shall repay, then shall he know.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21. Не может быть опровергнут взгляд Иова и тем положением друзей, что грешники наказываются в лице своих детей (V:4; XX:10). Бедствия последних не могут быть его бедствиями, так как после смерти ("когда число месяцев его кончится" - ст. 21) он ничего не знает о судьбе своего потомства (XIV:21; Еккл IX:5-6). Поэтому кто согрешил, тот и должен быть наказан (ст. 19-20; ср. Иез XVIII), сам обязан испить чашу божественного гнева (ст. 20: cp. Пс LXXIV:9).
Adam Clarke: Commentary on the Bible - 1831
21:19: God layeth up his iniquity for his children - This is according to the declaration of God, Exo 20:5 : "Visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me." This always supposes that the children, who are thus visited, have copied their parents' example; or that ill-gotten property is found in their hands, which has descended to them from their wicked fathers; and of this God, in his judgments, strips them. It is, however, very natural to suppose that children brought up without the fear of God will walk in the sight of their own eyes, and according to the imaginations of their own hearts.
He rewardeth him, and he shall know it - He shall so visit his transgressions upon him, that he shall at last discern that it is God who hath done it. And thus they will find that there would have been profit in serving him, and safety in praying unto him. But this they have neglected, and now it is too late.
Albert Barnes: Notes on the Bible - 1834
21:19: God layeth up his iniquity for his children - Margin, that is, "the punishment of iniquity." This is a reference evidently to the opinion which "they" had maintained. It may be rendered, "You say that God layeth up iniquity," etc. They had affirmed that not only did God, as a great law, punish the wicked in this life, but that the consequences of their sins passed over to their posterity; or, if "they" were not punished, yet the calamity would certainly come on their descendants; see -20; , . This is the objection which Job now adverts to. The statement of the objection, it seems to me, continues to , where Job says, that no one can teach God knowledge, or prescribe to him what he should do, and then goes on to say, that the "fact" was far different from what they maintained; that there was no such exact distribution of punishments; but that one died in full strength, and another in the bitterness of his soul, and both laid down in the dust, together. This view seems to me to give better sense than any other interpretation which I have seen proposed.
He rewardeth him, and he shall know it - That is, you maintain that God will certainly reward him in this life, and that his dealings with him shall so exactly express the divine view of his conduct, that he shall certainly know what God thinks of his character. This opinion they had maintained throughout the argument, and this Job as constantly called in question.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: layeth: Job 22:24; Deu 32:34; Mat 6:19, Mat 6:20; Rom 2:5
iniquity: that is, the punishment of his iniquity, Gen 4:7; Isa 53:4-6; Co2 5:21
for his: Exo 20:5; Psa. 109:9-31; Isa 14:21; Eze 18:14, Eze 18:19, Eze 18:20; Mat 23:31-35
he rewardeth: Deu 32:41; Sa2 3:39; Psa 54:5; Mat 16:27; Ti2 4:14; Rev 18:6
he shall: Mal 3:18
Job 21:20
John Gill
21:19 God layeth up his iniquity for his children,.... This is a prevention of an objection which Job foresaw his friends would make, and therefore takes it up and answers to it; you will say, that, be it so, that the wicked are for the most part prosperous, and their prosperity continues; God does not punish them now for their sins in their own persons, yet he will punish them in their children, for whom he reserves the punishment of their iniquity: this way go many of the Jewish commentators (y), in which they are followed by many Christian interpreters (z); and, as it seems, very rightly; now this Job grants, that so it is, God takes notice of the iniquities of men, and lays them up in his mind, and puts them down in the book of his remembrance; he reserves the punishment of their iniquities for their children, iniquity being often put for the punishment of it; this is laid up among his stores of vengeance, and is treasured up against the day of wrath; and when they have filled up the measure of their father's sins by their own transgressions, the deserved punishment shall be inflicted, according to Ex 20:5; but this will not clear the case, nor support the notions and sentiments of Job's friends, who had all along given out, that wicked men are punished themselves as well as their children; and that, if they are at any time in prosperous circumstances, it is only for a little while; and therefore agreeably to such notions God should take other methods with them, not punish their children only, but themselves, as Job argues in answer to the objection in Job 21:18,
he rewarded him, and he shall know it; or "he should reward him, and he should know it" (a); and so the word "should" is to be put instead of "shall" in Job 21:20, which directs to the true sense of these clauses: and the meaning of Job is, that according to the sentiments of his friends, God should reward a wicked man while he lives in his own body, and not in his posterity only; he should render to them a just recompence of reward of their evil works, the demerit of their sins; and in such a manner, that they should know it, be sensible of it, and feel it themselves, and perceive the evil of sin in the punishment of it; see Hos 9:7.
(y) Nachmanides, Jarchi, Ben Gersom, Bar Tzemach. (z) Beza, Cocceius, Schultens. (a) "redderet illi, et (hoc) sciret", Beza; "retribueret ipsi potius, et sentiret", Cocceius.
John Wesley
21:19 Layeth up - In his treasures, Rom 2:5. Iniquity - The punishment of his iniquity; he will punish him both in his person and in his posterity.
Robert Jamieson, A. R. Fausset and David Brown
21:19 Equally questionable is the friends' assertion that if the godless himself is not punished, the children are (Job 18:19; Job 20:10); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" (Hos 9:7).
21:2021:20: Տեսցե՛ն աչք նորա զսպանումն իւր, եւ ՚ի Տեառնէ մի՛ ապրեսցի։
20 Նրա աչքերը կը տեսնեն անշուշտ իր սպանուելը, ու Տիրոջ ձեռքից չի ազատուի նա:
20 Անոր աչքերը իր կորուստը թող տեսնեն Ու Ամենակարողին բարկութենէն թող խմէ։
Տեսցեն աչք նորա զսպանումն իւր, եւ ի Տեառնէ մի՛ ապրեսցի:

21:20: Տեսցե՛ն աչք նորա զսպանումն իւր, եւ ՚ի Տեառնէ մի՛ ապրեսցի։
20 Նրա աչքերը կը տեսնեն անշուշտ իր սպանուելը, ու Տիրոջ ձեռքից չի ազատուի նա:
20 Անոր աչքերը իր կորուստը թող տեսնեն Ու Ամենակարողին բարկութենէն թող խմէ։
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21:2021:20 Пусть его глаза увидят несчастье его, и пусть он сам пьет от гнева Вседержителева.
21:20 ἴδοισαν οραω view; see οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him τὴν ο the ἑαυτοῦ εαυτου of himself; his own σφαγήν σφαγη slaughter ἀπὸ απο from; away δὲ δε though; while κυρίου κυριος lord; master μὴ μη not διασωθείη διασωζω thoroughly save; bring safely through
21:20 יִרְא֣וּ yirʔˈû ראה see עֵינָ֣יועינו *ʕênˈāʸw עַיִן eye כִּידֹ֑ו kîḏˈô כִּיד decay וּ û וְ and מֵ mē מִן from חֲמַ֖ת ḥᵃmˌaṯ חֵמָה heat שַׁדַּ֣י šaddˈay שַׁדַּי Almighty יִשְׁתֶּֽה׃ yištˈeh שׁתה drink
21:20. videbunt oculi eius interfectionem suam et de furore Omnipotentis bibetHis eyes shall see his own destruction, and he shall drink of the wrath of the Almighty.
20. Let his own eyes see his destruction, and let him drink of the wrath of the Almighty.
His eyes shall see his destruction, and he shall drink of the wrath of the Almighty:

21:20 Пусть его глаза увидят несчастье его, и пусть он сам пьет от гнева Вседержителева.
21:20
ἴδοισαν οραω view; see
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
σφαγήν σφαγη slaughter
ἀπὸ απο from; away
δὲ δε though; while
κυρίου κυριος lord; master
μὴ μη not
διασωθείη διασωζω thoroughly save; bring safely through
21:20
יִרְא֣וּ yirʔˈû ראה see
עֵינָ֣יועינו
*ʕênˈāʸw עַיִן eye
כִּידֹ֑ו kîḏˈô כִּיד decay
וּ û וְ and
מֵ מִן from
חֲמַ֖ת ḥᵃmˌaṯ חֵמָה heat
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
יִשְׁתֶּֽה׃ yištˈeh שׁתה drink
21:20. videbunt oculi eius interfectionem suam et de furore Omnipotentis bibet
His eyes shall see his own destruction, and he shall drink of the wrath of the Almighty.
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Adam Clarke: Commentary on the Bible - 1831
21:20: His eyes shall see his destruction - He shall perceive its approach, and have the double punishment of fearing and feeling; feeling a Thousand deaths in fearing One.
He shall drink of the wrath - The cup of God's wrath, the cup of trembling, etc., is frequently expressed or referred to in the sacred writings, Deu 32:33; Isa 51:17-22; Jer 25:15; Rev 14:8. It appears to be a metaphor taken from those cups of poison which certain criminals were obliged to drink. A cup of the juice of hemlock was the wrath or punishment assigned by the Athenian magistrates to the philosopher Socrates.
Albert Barnes: Notes on the Bible - 1834
21:20: His eyes shall see his destruction - That is, his own eyes shall see his destruction, or the calamities that shall come upon him. That is, "You maintain that, or this is the position which you defend." Job designs to meet this, and to show that it is not always so.
And he shall drink of the wrath of the Almighty - Wrath is often represented as a cup which the wicked are compelled to drink. See the notes, Isa 51:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: see: Job 27:19; Luk 16:23
drink: Psa 75:8; Isa 51:17; Jer 25:15, Jer 25:16, Jer 51:7; Rev 14:10, Rev 19:15
Job 21:21
Geneva 1599
21:20 (k) His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.
(k) When God recompenses his wickedness, he will know that his prosperity was vanity.
John Gill
21:20 His eyes shall see his destruction,.... Or "should see his destruction" (b); calamities coming upon himself and upon his children; or otherwise it will not affect him: but when a man has a personal experience of affliction as punishments of his sin, or with his own eyes sees his children in distressed circumstances on his account, this must sensibly affect him, and be a sore punishment to him; as it was to Zedekiah to have his children slain before his eyes, Jer 52:10;
and he shall drink of the wrath of the Almighty; or "he should drink" (c) of it now, according to the principles of Job's friends, even he in person, and not his posterity only; the wrath of God is on account of sin, and dreadful to bear: if the wrath of a temporal king is as the roaring of a lion, what must be the wrath of the Almighty God, the King of kings, and Lord of lords? this is frequently in Scripture compared to a cup, and is called a cup of trembling, of wrath and fury: and of which all the wicked of the earth shall drink sooner or later, Ps 75:8; but this they should do now, according to the notions of Job's friends, whereas they do not; waters of a full cup, though not in wrath indeed, are wrung out to the people of God, and, as they apprehend, in wrath, when the wicked drink wine in bowls, and the cup of their prosperity overflows.
(b) "videret ejus oculi exitium suum", Beza, Cocceius. (c) "biberet", Beza, Cocceius.
John Wesley
21:20 See - He shall be destroyed; as to see death, is to die.
Robert Jamieson, A. R. Fausset and David Brown
21:20 Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime.
drink-- (Ps 11:6; Is 51:17; Lam 4:21).
21:2121:21: ※ Զի կա՛մք նորա ՚ի տան իւրում ընդ իւր, եւ զթիւ ամսոց նորա բաժանեսցեն[9283]։ [9283] Ոմանք. Եւ զթիւ ամսոց նորա բաժանեցին։
21 Զուարճութիւնը իր տան մէջ է միշտ, իր հետ. կեանքի ամիսներն արդ կը կտրուեն:
21 Անիկա ի՞նչ զուարճութիւն պիտի ունենայ իրմէ ետքը մնացած տունէն, Քանի որ իր ամիսներուն թիւը կիսուած է։
Զի կամք նորա ի տան իւրում ընդ իւր, եւ զթիւ ամսոց նորա բաժանեսցեն:

21:21: ※ Զի կա՛մք նորա ՚ի տան իւրում ընդ իւր, եւ զթիւ ամսոց նորա բաժանեսցեն[9283]։
[9283] Ոմանք. Եւ զթիւ ամսոց նորա բաժանեցին։
21 Զուարճութիւնը իր տան մէջ է միշտ, իր հետ. կեանքի ամիսներն արդ կը կտրուեն:
21 Անիկա ի՞նչ զուարճութիւն պիտի ունենայ իրմէ ետքը մնացած տունէն, Քանի որ իր ամիսներուն թիւը կիսուած է։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121:21 Ибо какая ему забота до дома своего после него, когда число месяцев его кончится?
21:21 ὅτι οτι since; that τί τις.1 who?; what? θέλημα θελημα determination; will αὐτοῦ αυτος he; him ἐν εν in οἴκῳ οικος home; household αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτόν αυτος he; him καὶ και and; even ἀριθμοὶ αριθμος number μηνῶν μην.1 month αὐτοῦ αυτος he; him διῃρέθησαν διαιρεω divide
21:21 כִּ֤י kˈî כִּי that מַה־ mah- מָה what חֶפְצֹ֣ו ḥefṣˈô חֵפֶץ pleasure בְּ bᵊ בְּ in בֵיתֹ֣ו vêṯˈô בַּיִת house אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after וּ û וְ and מִסְפַּ֖ר mispˌar מִסְפָּר number חֳדָשָׁ֣יו ḥᵒḏāšˈāʸw חֹדֶשׁ month חֻצָּֽצוּ׃ ḥuṣṣˈāṣû חצץ divide
21:21. quid enim ad eum pertinet de domo sua post se et si numerus mensuum eius dimidieturFor what is it to him what befalleth his house after him: and if the number of his months be diminished by one half?
21. For what pleasure hath he in his house after him, when the number of his months is cut off in the midst?
For what pleasure [hath] he in his house after him, when the number of his months is cut off in the midst:

21:21 Ибо какая ему забота до дома своего после него, когда число месяцев его кончится?
21:21
ὅτι οτι since; that
τί τις.1 who?; what?
θέλημα θελημα determination; will
αὐτοῦ αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτόν αυτος he; him
καὶ και and; even
ἀριθμοὶ αριθμος number
μηνῶν μην.1 month
αὐτοῦ αυτος he; him
διῃρέθησαν διαιρεω divide
21:21
כִּ֤י kˈî כִּי that
מַה־ mah- מָה what
חֶפְצֹ֣ו ḥefṣˈô חֵפֶץ pleasure
בְּ bᵊ בְּ in
בֵיתֹ֣ו vêṯˈô בַּיִת house
אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after
וּ û וְ and
מִסְפַּ֖ר mispˌar מִסְפָּר number
חֳדָשָׁ֣יו ḥᵒḏāšˈāʸw חֹדֶשׁ month
חֻצָּֽצוּ׃ ḥuṣṣˈāṣû חצץ divide
21:21. quid enim ad eum pertinet de domo sua post se et si numerus mensuum eius dimidietur
For what is it to him what befalleth his house after him: and if the number of his months be diminished by one half?
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Adam Clarke: Commentary on the Bible - 1831
21:21: For what pleasure hath he in his house after him - What may happen to his posterity he neither knows nor cares for, as he is now numbered with the dead, and numbered with them before he had lived out half his years. Some have translated the verse thus: "Behold how speedily God destroys the house of the wicked after him! How he shortens the number of his months!"
Albert Barnes: Notes on the Bible - 1834
21:21: For what pleasure hath he ... - That is, what happiness shall he have in his family? This, it seems to me, is designed to be a reference to their sentiments, or a statement by Job of what "they" maintained. They held, that a man who was wicked, could have none of the comfort which he anticipated in his children, for he would himself be cut off in the midst of life, and taken away.
When the number of his months is cut off in the midst? - When his "life" is cut off - the word "months" here being used in the sense of "life," or "years." This they had maintained, that a wicked man would be punished, by being cut off in the midst of his way; compare .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: For what: Job 14:21; Ecc 2:18, Ecc 2:19; Luk 16:27, Luk 16:28
the number: Job 14:5; Psa 55:23, Psa 102:24
Job 21:22
John Gill
21:21 For what pleasure hath he in his house after him,.... As, on the one hand, the prosperity of his children after his decease gives him no pleasure and delight, so, on the other hand, the calamities and distresses of his family for his sins and theirs give him no pain or uneasiness; he knows nothing that befalls them, and it is no part of his concern; and let what will befall them, he cares not for it; he feels it not, he is not sensible of it; and therefore to object that signifies nothing; see Job 14:21; or, "what business has he with his house after death?" the affairs (d) of his family do not at all concern him, one way or another; he is not affected with them; he can neither consider their happiness as a blessing nor their calamities as a punishment to him:
when the number of his months is cut off in the midst? the years, the months, and the days of the lives of men, are numbered and determined by the Lord, Job 14:5; which, when finished, the thread of life is cut off in the midst, from the rest of the months, which a man or his friends might have expected he would have lived; or rather, "when his number of the months is fully up" (e); when the calculation of them is complete, and the full number of them is perfected; the sense is, what cares a wicked man for what befalls his family after his death, when he has lived out the full term of life in great outward happiness and prosperity; has lived to be full of days, of months, and years, to a full age, even to an age that may be truly called old age?
(d) So Schultens. (e) "integro numero calculis ducti sunt", Cocceius; "cumulatam sortem habuerint", Schultens.
John Wesley
21:21 For, &c. - What delight can ye take in the thoughts of his posterity, when he is dying an untimely death? When that number of months, which by the course of nature, he might have lived, is cut off by violence.
Robert Jamieson, A. R. Fausset and David Brown
21:21 The argument of the friends, in proof of Job 21:20, What pleasure can he have from his house (children) when he is dead--("after him," Eccles 3:22).
when the number, &c.--Or, rather, "What hath he to do with his children?" &c. (so the Hebrew in Eccles 3:1; Eccles 8:6). It is therefore necessary that "his eyes should see his and their destruction" (see Job 14:21).
cut off--rather, when the number of his allotted months is fulfilled (Job 14:5). From an Arabic word, "arrow," which was used to draw lots with. Hence "arrow"--inevitable destiny [UMBREIT].
21:2221:22: Ոչ ապաքէն՝ Տէր է որ ուսուցանէ զհանճար եւ զգիտութիւն, զի ինքն քննէ զիմաստունս։
22 Չէ՞ որ Տէրն է, որ ուսուցանում է հանճար, գիտութիւն, քանի որ ինքն է քննում ու դատում իմաստուններին:
22 Միթէ Աստուծոյ գիտութիւն սորվեցնել հնարաւո՞ր է, Անոր՝ որ բարձրերը կը դատէ։
Ո՞չ ապաքէն Տէր է որ ուսուցանէ զհանճար եւ զգիտութիւն, զի ինքն քննէ զիմաստունս:

21:22: Ոչ ապաքէն՝ Տէր է որ ուսուցանէ զհանճար եւ զգիտութիւն, զի ինքն քննէ զիմաստունս։
22 Չէ՞ որ Տէրն է, որ ուսուցանում է հանճար, գիտութիւն, քանի որ ինքն է քննում ու դատում իմաստուններին:
22 Միթէ Աստուծոյ գիտութիւն սորվեցնել հնարաւո՞ր է, Անոր՝ որ բարձրերը կը դատէ։
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21:2221:22 Но Бога ли учить мудрости, когда Он судит и горних?
21:22 πότερον ποτερος whether οὐχὶ ουχι not; not actually ὁ ο the κύριός κυριος lord; master ἐστιν ειμι be ὁ ο the διδάσκων διδασκω teach σύνεσιν συνεσις comprehension καὶ και and; even ἐπιστήμην επιστημη he; him δὲ δε though; while φόνους φονος murder διακρινεῖ διακρινω discriminate; doubt
21:22 הַ ha הֲ [interrogative] לְ lᵊ לְ to אֵ֥ל ʔˌēl אֵל god יְלַמֶּד־ yᵊlammeḏ- למד learn דָּ֑עַת dˈāʕaṯ דַּעַת knowledge וְ֝ ˈw וְ and ה֗וּא hˈû הוּא he רָמִ֥ים rāmˌîm רום be high יִשְׁפֹּֽוט׃ yišpˈôṭ שׁפט judge
21:22. numquid Deum quispiam docebit scientiam qui excelsos iudicatShall any one teach God knowledge, who judgeth those that are high?
22. Shall any teach God knowledge? seeing he judgeth those that are high.
Shall [any] teach God knowledge? seeing he judgeth those that are high:

21:22 Но Бога ли учить мудрости, когда Он судит и горних?
21:22
πότερον ποτερος whether
οὐχὶ ουχι not; not actually
ο the
κύριός κυριος lord; master
ἐστιν ειμι be
ο the
διδάσκων διδασκω teach
σύνεσιν συνεσις comprehension
καὶ και and; even
ἐπιστήμην επιστημη he; him
δὲ δε though; while
φόνους φονος murder
διακρινεῖ διακρινω discriminate; doubt
21:22
הַ ha הֲ [interrogative]
לְ lᵊ לְ to
אֵ֥ל ʔˌēl אֵל god
יְלַמֶּד־ yᵊlammeḏ- למד learn
דָּ֑עַת dˈāʕaṯ דַּעַת knowledge
וְ֝ ˈw וְ and
ה֗וּא hˈû הוּא he
רָמִ֥ים rāmˌîm רום be high
יִשְׁפֹּֽוט׃ yišpˈôṭ שׁפט judge
21:22. numquid Deum quispiam docebit scientiam qui excelsos iudicat
Shall any one teach God knowledge, who judgeth those that are high?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Утверждая, что на земле существует строгое мздовоздаяние, настаивая на его непреложности (XVIII:4) и древности, - изначальности в роде человеческом (XX:4), друзья хотят быть мудрее Бога, предписывают законы мироправления Тому, Кто по Своей мудрости неизмеримо выше человека: "судит горних", - небожителей (евр. "рамим"; ср. IV:18; XV:15; XXV:2; Пс LXXVII:69; Ис XXIV:21). Управляющего небом хотят учить способу управлять землею!
Adam Clarke: Commentary on the Bible - 1831
21:22: Shall any teach God knowledge? - Who among the sons of men can pretend to teach God how to govern the world, who himself teaches those that are high - the heavenly inhabitants, that excel us infinitely both in knowledge and wisdom? Neither angels nor men can comprehend the reasons of the Divine providence. It is a depth known only to God.
Albert Barnes: Notes on the Bible - 1834
21:22: Shall any teach God knowledge? - This commences the reply of Job to the sentiments of his friends to which he had just adverted. The substance of the reply is, that no one could prescribe to God how he should deal with people, and that it; was not a FACT that people were treated as they had supposed. Instead of its being true, as they maintained, that wicked people would all be cut down in some fearful and violent manner, as a punishment for their sins, Job goes on -26 to show that they died in a great variety of ways - one in full age and prosperity, and another in another manner. This, he says, God directs as he pleases. No one can teach him knowledge; no one can tell him what he ought to do. The reasoning of his friends, Job seems to imply, had been rather an attempt to teach God how he "ought" to deal with people, than a patient and candid inquiry into the "facts" in the case, and he says the facts were not as they supposed they ought to be.
Seeing he judgeth those that are high - Or rather, he judges "among the things" that are high. He rules over the great affairs of the universe, and it is presumptuous in us to attempt to prescribe to him how he shall govern the world. The design of this and the following verses is to show, that, from the manner in which people actually die, no argument can be derived to determine what was their religious condition, or their real character. Nothing is more fallacious than that kind of reasoning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: teach: Job 40:2; Isa 40:13, Isa 40:14, Isa 45:9; Rom 11:34; Co1 2:16
he judgeth: Job 34:17-19; Psa 113:5, Psa 113:6; Ecc 5:8; Isa 40:22, Isa 40:23; Co1 6:3; Pe2 2:4; Jde 1:6; Rev 20:1-3, Rev 20:12-15
Job 21:23
Carl Friedrich Keil and Franz Delitzsch
21:22
22 Shall one teach God knowledge,
Who judgeth those who are in heaven?
23 One dieth in his full strength,
Being still cheerful and free from care.
24 His troughs are full of milk,
And the marrow of his bones is well watered.
25 And another dieth with a sorrowing spirit,
And hath not enjoyed wealth.
26 They lie beside one another in the dust,
And worms cover them both.
The question, Job 21:22, concerns the friends. Since they maintain that necessarily and constantly virtue is rewarded by prosperity, and sin by misfortune, but without this law of the divine order of the world which is maintained by them being supported by experience: if they set themselves up as teachers of God, they will teach Him the right understanding of the conduct which is to be followed by Him as a ruler and judge of men, while nevertheless He is the Absolute One, beneath whose judicial rule not merely man, but also the heavenly spirits, are placed, and to which they must conform and bow. The verb למּד, instead of being construed with two acc., as in the dependent passage Is 40:14, is here construed with the dat. of the person (which is not to be judged according to Job 5:2; Job 19:3, but according to διδάσκειν τινί τι, to teach one anything, beside the other prevailing construction). With והוא a circumstantial clause begins regularly: while He, however, etc. Arnh. and Lwenth. translate: while, however, He exaltedly judges, i.e., according to a law that infinitely transcends man; but that must have been מרום (and even thus it would still be liable to be misunderstood). Hahn (whom Olsh. is inclined to support): but He will judge the proud, to which first the circumstantial clause, and secondly the parallels, Job 35:2; Job 15:15; Job 4:18 (comp. Is 24:21), from which it is evident that רמים signifies the heavenly beings (as Ps 78:69, the heights of heaven), are opposed: it is a fundamental thought of this book, which abounds in allusions to the angels, that the angels, although exalted above men, are nevertheless in contrast with God imperfect, and therefore are removed neither from the possibility of sin nor the necessity of a government which holds them together in unity, and exercises a judicial authority over them. The rule of the all-exalted Judge is different from that which the three presumptuously prescribe to Him.
The one (viz., the evil-doer) dies בּעצם תּמּו, in ipsa sua integritate, like בעצם היום, ipso illo die; the Arabic would be fı̂ ‛yn, since there the eye, here the bone (comp. Uhlemann, Syr. Gramm. 58), denote corporeality, duration, existence, and therefore identity. תּם is intended of perfect external health, as elsewhere מתם; comp. תּמימים, Prov 1:12. In Job 21:23 the pointing שׁלאנן (adj.) and שׁלאנן (3 praet.) are interchanged in the Codd.; the following verbal adjective favours the form of writing with Kametz. As to the form, however (which Rd. and Olsh. consider to be an error in writing), it is either a mixed form from שׁאנן and שׁלו with the blended meaning of both (Ew. 106, c), to which the comparison with שׁליו (= שׁלו) is not altogether suitable, or it is formed from שׁאנן by means of an epenthesis (as זלעף from זעף, aestuare, and בלסם, βάλσαμον, from בשׂם), and of similar but intensified signification; we prefer the latter, without however denying the real existence of such mixed forms (vid., on Job 26:9; Job 33:25). This fulness of health and prosperity is depicted in Job 21:24. The ancient translators think, because the bones are mentioned in the parallel line, עטיניו must also be understood of a part of the body: lxx ἔγκατα, Jer. viscera; Targ. בּיזוי, his breasts, βυζία
(Note: Vid., Handschriftliche Funde, 2. S. V.)
(for Hebr. שׁדים, שׁד); Syr. version gabauh (= ganbauh), his sides in regard to עטמא, Syr. ‛attmo = אטמא, side, hip; Saad. audâguhu, his jugular veins, in connection with which (not, however, by this last rendering) חלב is read instead of חלב: his bowels, etc., are full of fat.
(Note: Gesenius in his Thes. corrects the אודאגה which was found in Saadia's manuscript translation to אודאעה, Arab. awdâ‛uhu, which is intended to mean repositoria ejus, but is really not Arabic; whereas אודאגה is the correct plur. of Arab. wadaj: his jugular veins, which occurs not merely of horses, but also of animals and men. Saadia, with reference to the following מלאוּ חלב, has thought of the metaphorical phrase Arab. ḥalaba awdâjahu: "he has milked his jugular vein," i.e., he has, as it were, drawn the blood from his jugular veins = eum jugulavit, vid., Bibliotheca Arabo-Sicula, p. 563: "and with the freshly milked juice of the jugular veins, viz., of the enemy (Arab. w-mn ḥlb 'l-'wdâj), our infant ready to be weaned is nourished in the midst of the tumult of battle, as soon as he is weaned." The meaning of Saadia's translation is then: his jugular veins are filled with fresh blood swollen with fulness of blood. - Fl.)
But the assumption that עטיניו must be a part of the body is without satisfactory ground (comp. against it e.g., Job 20:17, and for it Job 20:11); and Schlottm. very correctly observes, that in the contrast in connection with the representation of the well-watered marrow one expects a reference to a rich nutritious drink. To this expectation corresponds the translation: "his resting-places (i.e., of his flocks) are full of milk," after the Arab. ‛aṭan or ma‛ṭin. which was not first compared by Schultens and Reiske (epaulia), but even by Abul-walid, Aben-Ezra, and others.
But since the reference of what was intended to be said of the cattle at the watering-places to the places where the water is, possesses no poetic beauty, and the Hebrew language furnished the poet with an abundance of other words for pastures and meadows, it is from the first more probable that עטיניו are large troughs, - like Talm. מעטן, a trough, in which the unripe olives were laid in order that they might become tender and give forth oil, that they may then be ready for the oil-press (בּד), and עטן denotes this laying in itself, - and indeed either milk-tubs or milk-pails (שׁחולבין לתוכן), or with Kimchi (who rightly characterizes this as more in accordance with the prosperous condition which is intended to be described), the troughs for the store of milk, which also accords better with the meaning of the verb עטן, Arab. ‛aṭana, to lay in, confire.
(Note: The Arab. verb 'tn, compared by the Orientals themselves with Arab. wtn, cognate in sound and meaning, has the primary signification to lie secure and to lay secure, as Arab. 'atan, a resting-place of camels, sheep, and goats about the watering-places, is only specifically distinct from Arab. watan, a cow-shed, cow-stall. The common generic notion is always a resting-place, wherefore the Kamus interprets 'attan by wattan wa-mebrek, viz., round about the drinking-places. Arab. ma'tin as n. loci, written m'atn by Barth in his Wanderungen durch die Kstenlnder des Mittelmeeres, Bd. i. (vid., Deutsch. Morgenlnd. Zeitschrift, iv. S. 275) S. 500, 517, is similar in meaning. The Arab. verb 'atana, impf. j'attunu, also j'attina, n. act. 'uttn, a v. instrans., signifies, viz., of camels, etc., to lay themselves down around the drinking-troughs, after or even before drinking from them. On the other hand, Arab. 'atana, impf. j'attinu, also j'attunu, n. act. 'attn, a v. trans. used by the dresser of skins: to lay the skins in the tan or ooze (French, confire; low Latin, tanare, tannare, whence French, tanner, to tan, tan, the bark) until they are ready for dressing, and the hairs will easily scrape off. Hence Arab. 'atina, impf. j'attanu, n. act. 'attan, a v. intrans. used of skins: to become tender by lying in the ooze, and to smell musty, to stink, which is then transferred to men and animals: to stink like a skin in the ooze, comp. situs, mould, mildew, rest. - Fl. Starting from the latter signification, macerare pellem, Lee explains: his bottles (viz., made of leather); and Carey: his half-dressed skins (because the store of milk is so great that he cannot wait for the preparation of the leather for the bottles); but the former is impossible, the latter out of taste, and both are far-fetched.)
From the abundance of nutriment in Job 21:24, the description passes over in Job 21:24 to the well-nourished condition of the rich man himself in consequence of this abundance. מח (Arab. muchch, or even nuchch, as נף = מף, naurag = מורג) is the marrow in the bones, e.g., the spinal marrow, but also the brain as the marrow of the head (Psychol. S. 233). The bones (Prov 3:8), or as it is here more exactly expressed, their marrow, is watered, when the body is inwardly filled with vigour, strength, and health; Isaiah, Is 58:11, fills up the picture more (as a well-watered garden), and carries it still further in Is 66:14 (thy bones shall blossom like a tender herb). The counterpart now follows with וזה (and the other, like Job 1:16). The other (viz., the righteous) dies with a sorrowful soul (comp. Job's lament, Job 7:11; Job 10:1), i.e., one which is called to experience the bitterness of a suffering life; he dies and has not enjoyed בּטּובה, any of the wealth (with partitive Beth, as Ps 141:4, comp. supra, Job 7:13), has had no portion in the enjoyment of it (comp. Job's lament, Job 9:25). In death they are then both, unrighteous and righteous, alike, as the Preacher said: מקרה אחד comes upon the wise as upon the fool, Eccles 2:15, comp. Job 9:2. They lie together in the dust, i.e., the dust of the grave (vid., on Job 19:25), and worms cover them. What then is become of the law of retribution in the present world, which the friends maintained with such rigid pertinacity, and so regardless of the deep wound they were inflicting on Job?
Geneva 1599
21:22 Shall [any] teach (l) God knowledge? seeing he judgeth those that are high.
(l) Who sends to the wicked prosperity and punishes the godly.
John Gill
21:22 Shall any teach God knowledge?.... Who is a God of knowledge, and knows all things, that teaches men knowledge; will any one take upon him to teach him the path of judgment, and the way of understanding, how he shall govern the world, and dispose of men and things in it? see Is 40:13. Will anyone be so bold and audacious as to pretend to direct and instruct him whom he shall afflict, and whom not, and when he shall do it, and in what manner? should not these things be left to him, who does all things after the counsel of his own will? shall his dealings with men in an outward way of providence be the criterions of the characters and estates of men, as if love and hatred were to be known by those things, and therefore God must be taught what he should do in order to fix them?
seeing he judgeth those that are high; not the high heavens, as the Targum, nor the angels in them, though he has judged them that sinned, and cast them down to hell; but the high ones on earth, kings, princes, and civil magistrates, such as are in high places, and are lifted up with pride above others: God is above them; he is higher than the highest, and judges them; he is the Judge of all the earth, that will do right, the Governor of the universe, and who overrules all things for his own glory and the good of his creatures; and therefore none should pretend to direct him what is fit and proper to be done by him, who is a Sovereign, and distinguishes men in his providence, in life, and at death, as follows; but their characters, as good or bad men, are not to be determined thereby.
John Wesley
21:22 Teach - How to govern the world? For so you do, while you tell him that he must not afflict the godly, nor give the wicked prosperity. That he must invariably punish the wicked, and reward the righteous in this world. No: he will act as sovereign, and with great variety in his providential dispensations. High - The highest persons, on earth, he exactly knows them, and gives sentence concerning them, as he sees fit.
Robert Jamieson, A. R. Fausset and David Brown
21:22 Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove that He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us" (Is 40:13; Rom 11:34).
those . . . high--the high ones, not only angels, but men (Is 2:12-17).
21:2321:23: Այնպիսին մեռցի՛ ՚ի սաստկութիւն անզգամութեան իւրում. ամենեւին բարեկեցիկն եւ յաջողեալն[9284]։ [9284] Ոմանք. Բարեկեցիքն եւ յաջողեալն։
23 Խիստ բարեկեցիկն ու երջանիկը ստոյգ կը մեռնի սաստիկ անզգամ լինելու համար:
23 Մէկը կը մեռնի իր առուգութեանը մէջ Բոլորովին հանդարտ ու հանգիստ
Այնպիսին մեռցի ի սաստկութիւն անզգամութեան իւրում, ամենեւին բարեկեցիկն եւ յաջողեալն:

21:23: Այնպիսին մեռցի՛ ՚ի սաստկութիւն անզգամութեան իւրում. ամենեւին բարեկեցիկն եւ յաջողեալն[9284]։
[9284] Ոմանք. Բարեկեցիքն եւ յաջողեալն։
23 Խիստ բարեկեցիկն ու երջանիկը ստոյգ կը մեռնի սաստիկ անզգամ լինելու համար:
23 Մէկը կը մեռնի իր առուգութեանը մէջ Բոլորովին հանդարտ ու հանգիստ
zohrab-1805▾ eastern-1994▾ western am▾
21:2321:23 Один умирает в самой полноте сил своих, совершенно спокойный и мирный;
21:23 οὗτος ουτος this; he ἀποθανεῖται αποθνησκω die ἐν εν in κράτει κρατος dominion ἁπλοσύνης απλοσυνη he; him ὅλος ολος whole; wholly δὲ δε though; while εὐπαθῶν ευπαθεω and; even εὐθηνῶν ευθηνεω thrive
21:23 זֶ֗ה zˈeh זֶה this יָ֭מוּת ˈyāmûṯ מות die בְּ bᵊ בְּ in עֶ֣צֶם ʕˈeṣem עֶצֶם bone תֻּמֹּ֑ו tummˈô תֹּם completeness כֻּ֝לֹּ֗ו ˈkullˈô כֹּל whole שַׁלְאֲנַ֥ן šalʔᵃnˌan שַׁלְאֲנַן [uncertain] וְ wᵊ וְ and שָׁלֵֽיו׃ šālˈēʸw שָׁלֵיו quiet
21:23. iste moritur robustus et sanus dives et felixOne man dieth strong, and hale, rich and happy.
23. One dieth in his full strength, being wholly at ease and quiet:
One dieth in his full strength, being wholly at ease and quiet:

21:23 Один умирает в самой полноте сил своих, совершенно спокойный и мирный;
21:23
οὗτος ουτος this; he
ἀποθανεῖται αποθνησκω die
ἐν εν in
κράτει κρατος dominion
ἁπλοσύνης απλοσυνη he; him
ὅλος ολος whole; wholly
δὲ δε though; while
εὐπαθῶν ευπαθεω and; even
εὐθηνῶν ευθηνεω thrive
21:23
זֶ֗ה zˈeh זֶה this
יָ֭מוּת ˈyāmûṯ מות die
בְּ bᵊ בְּ in
עֶ֣צֶם ʕˈeṣem עֶצֶם bone
תֻּמֹּ֑ו tummˈô תֹּם completeness
כֻּ֝לֹּ֗ו ˈkullˈô כֹּל whole
שַׁלְאֲנַ֥ן šalʔᵃnˌan שַׁלְאֲנַן [uncertain]
וְ wᵊ וְ and
שָׁלֵֽיו׃ šālˈēʸw שָׁלֵיו quiet
21:23. iste moritur robustus et sanus dives et felix
One man dieth strong, and hale, rich and happy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-26. В подобной роли друзья выступают потому, что божественное мироправление следует совершенно иным началам. Оно не знает мздовоздаяния ни здесь на земле, ни по смерти. Один, т. е. нечестивый умирает в состоянии полного внешнего благополучия ("в полноте сил своих"; ср. Пс XXXVII:4, 8), со всеми признаками счастливо проведенной жизни (ст. 24; ср. Ис LVIII:11), другой - праведник сходит в могилу, испытав всю горечь обреченной на страдания человеческой жизни ("с душою огорченною", ср. III:20; VII:11; X:1). Для праведника и грешника не существует мздовоздаяния на земле, нет его и по смерти. Оба одинаково будут покоиться в могиле, сделаются добычей червей (ср. XVII:14; Еккл IX:2).
Adam Clarke: Commentary on the Bible - 1831
21:23: One dieth in his full strength - In this and the three following verses Job shows that the inequality of fortune, goods, health, strength, etc., decides nothing either for or against persons in reference to the approbation or disapprobation of God, as these various lots are no indications of their wickedness or innocence. One has a sudden, another a lingering death; but by none of these can their eternal states be determined.
Albert Barnes: Notes on the Bible - 1834
21:23: One dieth in his full strength - Margin, "very perfection," or, "in the strength of his perfection." The meaning is, that he dies in the very prime and vigor of life, surrounded with everything that can contribute to comfort. Of the truth of this position, no one can doubt; and the wonder is, that the friends of Job had not seen or admitted it.
Being wholly at ease and quiet - That is, having everything to make them happy, so far as external circumstances are concerned. He is borne down by no calamities; he is overwhelmed by no sudden and heavy judgments. The phrase in this verse rendered "full strength" (תמו בעצם be‛ etsem tô mô), is literally, "in the bone of his perfection." It means full prosperity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: in his full strength: Heb. in his very perfection, or, the strength of his perfection, Job 20:22, Job 20:23; Psa 49:17, Psa 73:4, Psa 73:5; Luk 12:19-21
Job 21:24
Geneva 1599
21:23 One (m) dieth in his full strength, being wholly at ease and quiet.
(m) Meaning, the wicked.
John Gill
21:23 One dieth in his full strength,.... Man is born a weak feeble creature, and it is by degrees, and through various stages of infancy, childhood, and youth, that he arrives to his full strength in manhood; and, when he does, sometimes so it is, that his strength is not weakened in the course of his life by a train of disorders and diseases, as it is in some; but death seizes and carries him off in the prime of his days, and in the fulness of his strength; for no strength of man, even the greatest, is a security against death: thousands die before they come to their full strength, and multitudes after it begins to decay; and when it is almost wasted, through the force of distempers, or the infirmities of old age, and others, as here, when their strength is in its highest rigour and utmost perfection, and all as God pleases: the words may be rendered "in the strength of his integrity", or "of his perfection" (f); in the Targum and Ben Gersom, and so Mr. Broughton, "in his very perfection"; and the word is sometimes used, in a moral and spiritual sense, of the integrity of a man's heart, and the uprightness of his ways and walk, and of the perfection of his state God-ward; see Job 1:1; and such a man who is upright in heart and conversation, who is truly gracious, sincerely a good man, and perfect through the complete righteousness of Christ, he dies such, his integrity continues with him to the last; and his graces being brought to maturity, he comes to his grave like a shock of corn in its season, and is found in the perfect righteousness of his living Redeemer: but it seems best to take the words in a natural and literal sense, as before; or to interpret them of the fulness of outward felicity, which some men arrive unto, and die in the midst of, when they have got to the highest degree of honour and grandeur, and attained to the greatest degree of wealth and riches, it could well be supposed they would; and then, when in the perfection of it, have been taken away by death; both these senses may stand together: it follows,
being wholly at ease and quiet; in easy circumstances, having an affluence of all good things, and nothing to disturb them, nor are in trouble as others, or plagued as they be; having all that heart can wish, or more, and without any pains of body, at least any long and continued ones; while others are attended with them, days, and months, and years, before their death, Job 33:19; whereas these go down to the grave in a moment, feeling little or no pain, and are quiet and easy in their minds, thoughtless of a future state, and unconcerned how it will be with them in another world; having no sight nor sense of sin, of the evil nature and just demerit of it, feel not the weight and burden of it in their consciences; have no concern or grief of mind for sins of omission or commission, no godly sorrow for it, or repentance of it, nor any fears of wrath and ruin, hell and damnation; but as they are at ease from their youth, with respect to those things, so they live and so they die, secure, stupid, and senseless. Some interpret this of good men (g); and it is not to be wondered at that a man that dies in his integrity, in the perfection of grace, holiness, and righteousness, should be at ease and quiet; who has an interest in the God of peace, whose peace is made by the blood of Christ, his Peacemaker, and who has a conscience peace arising from a comfortable view of the peace speaking blood, righteousness, and sacrifice of the Mediator; who knows his state is safe, being interested in everlasting love, in an unchangeable covenant in God, as his covenant God, in Jesus his living Redeemer; and knows where he is going, to heaven, to happiness and glory, to be with God, with Christ, with holy angels and glorified saints: but the former sense seems best, of a man dying in easy circumstances, without pain of booty, or distress of mind, whether we understand it of a good man or bad man, though the latter is rather meant.
(f) "in fortitudine perfectionis suae", Pagninus; so Junius and Tremellius, Piscator; "in fortitudine integritatis suae", Montanus, Bolducius; so Drusius, Mercerus. (g) So Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
21:23 Literally, "in the bone of his perfection," that is, the full strength of unimpaired prosperity [UMBREIT].
21:2421:24: Փորն նորա լի՛ է ճարպով. ուղիղ նորա շճեսցէ[9285]։ [9285] Ոմանք. Ուղեղ. կամ՝ ուղիւղ նորա։
24 Իր որովայնը ճարպակալած է. ու քամուելու է իր ուղն ու ծուծը:
24 Անոր քովերը ճարպով* լեցուն են Ու ոսկորներուն ծուծը թարմ է
Փորն նորա լի է ճարպով, ուղիղ նորա շճեսցէ:

21:24: Փորն նորա լի՛ է ճարպով. ուղիղ նորա շճեսցէ[9285]։
[9285] Ոմանք. Ուղեղ. կամ՝ ուղիւղ նորա։
24 Իր որովայնը ճարպակալած է. ու քամուելու է իր ուղն ու ծուծը:
24 Անոր քովերը ճարպով* լեցուն են Ու ոսկորներուն ծուծը թարմ է
zohrab-1805▾ eastern-1994▾ western am▾
21:2421:24 внутренности его полны жира, и кости его напоены мозгом.
21:24 τὰ ο the δὲ δε though; while ἔγκατα εγκατα he; him πλήρη πληρης full στέατος στεαρ marrow δὲ δε though; while αὐτοῦ αυτος he; him διαχεῖται διαχεω pour through
21:24 עֲ֭טִינָיו ˈʕᵃṭînāʸw עֲטִין [uncertain] מָלְא֣וּ mālᵊʔˈû מלא be full חָלָ֑ב ḥālˈāv חָלָב milk וּ û וְ and מֹ֖חַ mˌōₐḥ מֹחַ marrow עַצְמֹותָ֣יו ʕaṣmôṯˈāʸw עֶצֶם bone יְשֻׁקֶּֽה׃ yᵊšuqqˈeh שׁקה give drink
21:24. viscera eius plena sunt adipe et medullis ossa illius inriganturHis bowels are full of fat, and his bones are moistened with marrow.
24. His breasts are full of milk, and the marrow of his bones is moistened.
His breasts are full of milk, and his bones are moistened with marrow:

21:24 внутренности его полны жира, и кости его напоены мозгом.
21:24
τὰ ο the
δὲ δε though; while
ἔγκατα εγκατα he; him
πλήρη πληρης full
στέατος στεαρ marrow
δὲ δε though; while
αὐτοῦ αυτος he; him
διαχεῖται διαχεω pour through
21:24
עֲ֭טִינָיו ˈʕᵃṭînāʸw עֲטִין [uncertain]
מָלְא֣וּ mālᵊʔˈû מלא be full
חָלָ֑ב ḥālˈāv חָלָב milk
וּ û וְ and
מֹ֖חַ mˌōₐḥ מֹחַ marrow
עַצְמֹותָ֣יו ʕaṣmôṯˈāʸw עֶצֶם bone
יְשֻׁקֶּֽה׃ yᵊšuqqˈeh שׁקה give drink
21:24. viscera eius plena sunt adipe et medullis ossa illius inrigantur
His bowels are full of fat, and his bones are moistened with marrow.
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Adam Clarke: Commentary on the Bible - 1831
21:24: His breasts are full of milk - The word עטיניו atinaiv, which occurs nowhere else in the Hebrew Bible, is most likely an Arabic term, but probably so provincial as to be now lost. (Arabic) atana signifies to macerate hides so as to take off the hair: hence Mr. Good thinks it means here, that sleekness of skin which is the effect of fatness both in man and beast. But as the radical idea signifies to stink, as leather does which is thus macerated, I cannot see how this meaning can apply here. Under the root עטן atan, Mr. Parkhurst gives the following definitions:" עטן occurs, not as a verb, but as a noun masculine plural, in construction, עטיני atiney, the bowels, intestines; once עטיניו atinaiv, his bowels or intestines, are full of, or abound with, חלב chalab, fat. So the lxx.: Τα δε εγκατα αυτου πληρη στεατος. The Vulgate: Viscera, ejus plena sent adipe, 'his intestines are full of fat.' May not עטינים atinim be a noun masculine plural from עטה atah, to involve, formed as גליונים gailyonim, mirrors, from גלה galah, to reveal? And may nor the intestines, including those fatty parts, the mesentery and omentum, be so called on account of their wonderful involutions?" I think this conjecture to be as likely as any that has yet been formed.
Albert Barnes: Notes on the Bible - 1834
21:24: His breasts - Margin, "milk pails." The marginal translation is much the most correct, and it is difficult to understand why so improbable a statement has been introduced into our common version. But there has been great variety in the translation. The Vulgate renders it, Viscera ejus plena sunt adipe - "his viscera are full of fat." So the Septuagint, τὰ ἔγκατα ἀυτοῦ πλήρη στέατος ta engkata autou plē rē steatos. The Syraic, "his sides;" Prof. Lee, "his bottles;" Noyes, "his sides;" Luther, "sein milkfass" - "his milk-pail;" Wemyss, "the stations of his cattle;" Good, "his sleek skin." In this variety of rendering, what hope is there of ascertaining the meaning of the word? It is not easy to account for this variety, though it is clear that Jerome and the Septuagint followed a different reading from the present, and instead of עטיניו ‛ ă ṭı̂ ynā yv, they read בטיניו baṭı̂ ynā yv - from בטן beṭ en - "the belly;" and that instead of the word חלב châ lâ b as at present pointed, meaning "milk," they understood it as if it were pointed חלב cheleb - meaning "fat" - the same letters, but different vowels.
The word which is rendered "breast" (עטין ‛ ă ṭı̂ yn) occurs nowhere else in the Hebrew Scriptures. It has become necessary, therefore, to seek its meaning in the ancient versions, and in the cognate languages. For a full examination of the word, the reader may consult Bochart, Hieroz. P. 1, Lib. ii. c. xliv., pp. 455, 458; or Rosenmuller, where the remarks of Bochart are abridged; or Lee on Job, "in loc." The Chaldee renders it ביזיו, "his breasts." So Junius et Tre. Piscator, and others. Among the rabbis, Moses Bar Nackman, Levi, and others, render it as denoting the breasts, or "mulctralia" - "milk-vessels," denoting, as some have supposed, "the lacteals." This idea would admirably suit the connection, but it is doubtful whether it can be maintained; and the presumption is, that it would be in advance of the knowledge of physiology in the times of Job. Aben Ezra explains it of the places where camels lie down to drink - an idea which is found in the Arabic, and which will well suit the connection.
According to this, the sense would be, that those places abounded with milk - that is, that he was prospered and happy. The Hebrew word עטין ‛ ă ṭı̂ yn, as has been observed, occurs nowhere else. It is supposed to be derived from an obsolete root, the same as the Arabic "atana, to lie down around water, as cattle do;" and then the derivative denotes a place where cattle and flocks lie down around water; and then the passage would mean, "the resting places of his herds are full, or abound with milk." Yet the primary idea, according to Castell, Golius, and Lee, is that of saturating with water; softening, "scil." a skin with water, or dressing a skin, for the purpose of using it as a bottle. Perhaps the word was used with reference to the place where camels came to drink, because it was a place that was "saturated" with water, or that abounded with water. The Arabic verb, also, according to Castell, is used in the sense of freeing a skin from wool and hairs - a lana pilisve levari pellem - so that it might be dressed for use.
From this reference to a "skin" thus dressed, Prof. Lee supposes that the word here means "a bottle," arid that the sense is, that his bottles were full of milk; that is, that he had great prosperity and abundance. But it is very doubtful whether the word will bear this meaning, and whether it is ever used in this sense. In the instances adduced by Castell, Schultens, and even of Prof. Lee, of the use of the word, I find no one where it means "a skin," or denotes a bottle made of a skin. The application of the "verb" to a skin is only in the sense of saturating and dressing it. The leading idea in all the forms of the word, and its common use in Arabic, is "that of a place where cattle kneel down for the purpose of drinking," and then a place well watered, where a man might lead his camels and flocks to water. The noun would then come to mean a watering place - a place that would be of great value, and which a man who had large flocks and herds would greatly prize. The thought here is, therefore, that the places of this kind, in the possession of the man referred to, would abound with milk - that is, he would have abundance.
Are full of milk - Milk, butter and honey, are, in the Scriptures, the emblems of plenty and prosperity. Many of the versions, however, here render this "fat." The change is only in the pointing of the Hebrew word. But, if the interpretation above given be correct, then the word here means "milk."
And his bones are moistened with marrow - From the belief, that bones full of marrow are an indication of health and vigor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: His breasts: or, His milk pails, Job 15:27; Psa 17:10
moistened: Pro 3:8
Job 21:25
John Gill
21:24 His breasts are full of milk,.... As this is not literally true of men, some versions read the words otherwise; his bowels or intestines are full of fat, as the Vulgate Latin and Septuagint; and others, his sides or ribs are full of fat, as the Syriac and Arabic; the words for "side" and "fat" being near in sound to those here used; and so it describes a man fit and plump, and fleshy, when death lays hold upon him, and not wasted with consumptions and pining sickness, as in the case of some, Job 33:21; the word for breasts is observed by some (h) to signify, in the Arabic language, "vessels", in which liquors are contained, and in the Misnic language such as they put oil in, out of which oil is squeezed; and so are thought here to intend such vessels as are milked into; and therefore render it by milk pails; so Mr. Broughton, "his pails are full of milk" (i); which may denote the abundance of good things enjoyed by such persons, as rivers of honey and butter; contrary to Zophar's notion, Job 20:17; and a large increase of oil and wine, and all temporal worldly good; amidst the plenty of which such die:
and his bones are moistened with marrow; not dried up through a broken spirit, or with grief and trouble, and through the decays of old age; but, being full of marrow, are moist, and firm and strong; and so it intimates, that such, at the time when death seizes them, are of an hale, healthful, robust, and strong constitution; see Ps 73:4.
(h) See Kimchi, Sepher Shorash. rad. and Jarchi and Ben Melech in loc. (i) "muletralia ejus", Montanus, Beza, Junius & Tremellius, Piscator, Mercerus, Bolducius, Drusius, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
21:24 breasts--rather, "skins," or "vessels" for fluids [LEE]. But [UMBREIT] "stations or resting-places of his herds near water"; in opposition to Zophar (Job 20:17); the first clause refers to his abundant substance, the second to his vigorous health.
moistened--comparing man's body to a well-watered field (Prov 3:8; Is 58:11).
21:2521:25: Նա վախճանեսցի ՚ի դառնութենէ անձին, ո՛չ ինչ կերեալ ՚ի բարութենէ։
25 Դառնութիւնն հոգու կը սպանի նրան, ու չի ճաշակի իր բարիքներից:
25 Ուրիշ մը կը մեռնի հոգիի ցաւով Ու առանց բարիքով կշտանալու
Նա վախճանեսցի ի դառնութենէ անձին, ոչ ինչ կերեալ ի բարութենէ:

21:25: Նա վախճանեսցի ՚ի դառնութենէ անձին, ո՛չ ինչ կերեալ ՚ի բարութենէ։
25 Դառնութիւնն հոգու կը սպանի նրան, ու չի ճաշակի իր բարիքներից:
25 Ուրիշ մը կը մեռնի հոգիի ցաւով Ու առանց բարիքով կշտանալու
zohrab-1805▾ eastern-1994▾ western am▾
21:2521:25 А другой умирает с душею огорченною, не вкусив добра.
21:25 ὁ ο the δὲ δε though; while τελευτᾷ τελευταω meet an end ὑπὸ υπο under; by πικρίας πικρια bitterness ψυχῆς ψυχη soul οὐ ου not φαγὼν εσθιω eat; consume οὐδὲν ουδεις no one; not one ἀγαθόν αγαθος good
21:25 וְ wᵊ וְ and זֶ֗ה zˈeh זֶה this יָ֭מוּת ˈyāmûṯ מות die בְּ bᵊ בְּ in נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul מָרָ֑ה mārˈā מַר bitter וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָ֝כַ֗ל ˈʔāḵˈal אכל eat בַּ ba בְּ in † הַ the טֹּובָֽה׃ ṭṭôvˈā טֹובָה what is good
21:25. alius vero moritur in amaritudine animae absque ullis opibusBut another dieth in bitterness of soul without any riches:
25. And another dieth in bitterness of soul, and never tasteth of good.
And another dieth in the bitterness of his soul, and never eateth with pleasure:

21:25 А другой умирает с душею огорченною, не вкусив добра.
21:25
ο the
δὲ δε though; while
τελευτᾷ τελευταω meet an end
ὑπὸ υπο under; by
πικρίας πικρια bitterness
ψυχῆς ψυχη soul
οὐ ου not
φαγὼν εσθιω eat; consume
οὐδὲν ουδεις no one; not one
ἀγαθόν αγαθος good
21:25
וְ wᵊ וְ and
זֶ֗ה zˈeh זֶה this
יָ֭מוּת ˈyāmûṯ מות die
בְּ bᵊ בְּ in
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
מָרָ֑ה mārˈā מַר bitter
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אָ֝כַ֗ל ˈʔāḵˈal אכל eat
בַּ ba בְּ in
הַ the
טֹּובָֽה׃ ṭṭôvˈā טֹובָה what is good
21:25. alius vero moritur in amaritudine animae absque ullis opibus
But another dieth in bitterness of soul without any riches:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: in the bitterness: Job 3:20, Job 7:11, Job 9:18, Job 10:1; Sa2 17:8 *marg. Pro 14:10; Isa 38:15-17
never: Job 20:23; Kg1 17:12; Ecc 6:2; Eze 4:16, Eze 4:17, Eze 12:18
Job 21:26
Geneva 1599
21:25 And another (n) dieth in the bitterness of his soul, and never eateth with pleasure.
(n) That is, the godly.
John Gill
21:25 And another dieth in the bitterness of his soul,.... Either another wicked man; for there is a difference among wicked men; some are outwardly happy in life, and in the circumstances of their death, as before described; and others are very unhappy in both; their life is a scene of afflictions which embitter life, and make death eligible; and in the midst of which they die, as well as oftentimes in bitter pains, and terrible agonies of body, as well as in great distress and horror of mind, and black despair, as Judas and others:
and never eateth with pleasure, or "of any good", or "any good thing" (y); either he has it not to eat, or what he has is not good, but like husks which swine eat, of which the prodigal would fain have filled his belly, when in extreme poverty, such as those words may describe; or else having what is good, has not an heart to eat of it; and so they describe a miser, living and dying such; see Eccles 6:2; or rather the case of a man, who, through distempers and diseases of body, has lost his appetite, and cannot with any pleasure taste of the richest dainties; see Job 33:20. Some (z) interpret this verse and Job 21:23 as what should be the case according to the sentiments of Job's friends, who objected, that God punished the iniquities of wicked men, not in their own persons, but in their children; according to which, a wicked man then should die in the perfection of happiness, without weakness or want, in all quietness, ease, peace, and prosperity; and not in poverty and distress: but as Job 21:23 respect a wicked man, and his case and circumstances at death, agreeably to the whole context; so this relates to those of a good man, whom the Lord often deals bitterly with in life, as he did with Naomi, and was now the case of Job; see Ruth 1:20; and who die in very poor and distressed circumstances; so that nothing is to be concluded from such appearances, with respect to the characters of men, as good or bad, and especially since both are brought into a like condition by death, as follows.
(y) "bonum", Pagninus, Mercerus; so Junius & Tremellius, Piscator & Bar Tzemach; "de bono", Cocceius, Michaelis, Schultens. (z) Bar Tzemach.
John Wesley
21:25 Another - Another wicked man. So there is a great variety of God's dispensations; he distributes great prosperity to one, and great afflictions to another, according to his wise but secret counsel.
21:2621:26: Առ հասարակ ննջեսցեն յերկրի. ե՛րր ծածկեաց զնոսա[9286]։ [9286] Ոսկան. Երր ծածկեսցէ զնոսա։
26 Կը ննջեն նրանք, բոլորը մէկտեղ, երկրի ընդերքում. ծածկել է նրանց փտութիւնն համակ:
26 Սակայն երկուքն ալ հողին մէջ կը պառկին Ու որդերը կը ծածկեն զանոնք։
Առ հասարակ ննջեսցեն յերկրի. երր ծածկեաց զնոսա:

21:26: Առ հասարակ ննջեսցեն յերկրի. ե՛րր ծածկեաց զնոսա[9286]։
[9286] Ոսկան. Երր ծածկեսցէ զնոսա։
26 Կը ննջեն նրանք, բոլորը մէկտեղ, երկրի ընդերքում. ծածկել է նրանց փտութիւնն համակ:
26 Սակայն երկուքն ալ հողին մէջ կը պառկին Ու որդերը կը ծածկեն զանոնք։
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21:2621:26 И они вместе будут лежать во прахе, и червь покроет их.
21:26 ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord δὲ δε though; while ἐπὶ επι in; on γῆς γη earth; land κοιμῶνται κοιμαω doze; fall asleep σαπρία σαπρια though; while αὐτοὺς αυτος he; him ἐκάλυψεν καλυπτω cover
21:26 יַ֭חַד ˈyaḥaḏ יַחַד gathering עַל־ ʕal- עַל upon עָפָ֣ר ʕāfˈār עָפָר dust יִשְׁכָּ֑בוּ yiškˈāvû שׁכב lie down וְ֝ ˈw וְ and רִמָּ֗ה rimmˈā רִמָּה maggot תְּכַסֶּ֥ה tᵊḵassˌeh כסה cover עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
21:26. et tamen simul in pulverem dormient et vermes operient eosAnd yet they shall sleep together in the dust, and worms shall cover them.
26. They lie down alike in the dust, and the worm covereth them.
They shall lie down alike in the dust, and the worms shall cover them:

21:26 И они вместе будут лежать во прахе, и червь покроет их.
21:26
ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord
δὲ δε though; while
ἐπὶ επι in; on
γῆς γη earth; land
κοιμῶνται κοιμαω doze; fall asleep
σαπρία σαπρια though; while
αὐτοὺς αυτος he; him
ἐκάλυψεν καλυπτω cover
21:26
יַ֭חַד ˈyaḥaḏ יַחַד gathering
עַל־ ʕal- עַל upon
עָפָ֣ר ʕāfˈār עָפָר dust
יִשְׁכָּ֑בוּ yiškˈāvû שׁכב lie down
וְ֝ ˈw וְ and
רִמָּ֗ה rimmˈā רִמָּה maggot
תְּכַסֶּ֥ה tᵊḵassˌeh כסה cover
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
21:26. et tamen simul in pulverem dormient et vermes operient eos
And yet they shall sleep together in the dust, and worms shall cover them.
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Adam Clarke: Commentary on the Bible - 1831
21:26: They shall lie down alike in the dust - Death levels all distinctions, and the grave makes all equal. There may be a difference in the grave itself; but the human corpse is the same in all. Splendid monuments enshrine corruption; but the sod must lie close and heavy upon the putrefying carcass, to prevent it from becoming the bane of the living.
Albert Barnes: Notes on the Bible - 1834
21:26: They shall lie down alike in the dust - The emphasis here is on the word "alike" - יחד yachad. The idea is, that they should die "in a similar manner." There would be no such difference in the mode of their death as to determine anything about their character or to show that one was the friend of God, and that the other was not. The friends of Job had maintained, that that could be certainly known by the divine dealings with people, either in their life, or in their death. Job combats this opinion, and says, that there is no such marked distinction in their life, nor is there any certain indication of their character in their death. Prosperity often attends the wicked as well as the righteous, and the death of the righteous and the wicked resemble each other.
And the worms shall cover them - Cover them "both." They shall alike moulder back to dust. There is no distinction in the grave. There is no difference in the manner in which they moulder back to dust. No argument can be drawn respecting their character from the divine dealings toward them when in life - none from the manner of their death - none from the mode in which they moulder back to dust. On the reference to the "worm" here, see the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: alike: Job 3:18, Job 3:19, Job 20:11; Ecc 9:2
the worms: Job 17:14, Job 19:26; Psa 49:14; Isa 14:11
Job 21:27
Geneva 1599
21:26 They shall lie down alike in (o) the dust, and the worms shall cover them.
(o) As concerning their bodies: and this he speaks according to the common judgment.
John Gill
21:26 They shall lie down alike in the dust,.... Such as have lived and died in great outward prosperity, or in more unhappy circumstances; these are levelled by death, and brought into the same state and condition; are laid on dusty beds, where there is no difference between them, their rest together is in the dust; here they dwell, and here they lie and sleep until they are awaked in the morning of the resurrection:
and the worms shall cover them; these are the companions alike unto them, and sweetly feed on the one as on the other; the earth is their bed, and worms are their covering; even such who used to lie on beds of down, and were covered with coverings of silk, have now the same bed and covering as those who used to lie on beds of straw, and scarce any thing to cover them; worms are spread under them, and are spread upon them; they are both their bed and their covering, Is 14:11.
John Wesley
21:26 Alike - All these worldly differences are ended by death, and they lie in the grave without any distinction. So that no man can tell who is good, and who is bad by events which befall them in this life. And if one wicked man die in a palace, and another in a dungeon, they will meet in the congregation of the dead and damned; and the worm that dieth not, and the fire that is not quenched will be the same to both: which makes those differences inconsiderable, and not worth perplexing ourselves about.
Robert Jamieson, A. R. Fausset and David Brown
21:26 (Eccles 9:2).
21:2721:27: Եւ արդ գիտեմ՝ զի յանդգնութեամբ հասեալ էք ՚ի վերայ իմ[9287]։ [9287] Ոմանք. Արդ գիտեմ։
27 Եւ հիմա գիտեմ, որ յանդգնութեամբ հասել էք վրաս:
27 Ահա գիտեմ ձեր խորհուրդները Ու ինծի դէմ ձեր հնարած անիրաւութիւնները։
[214]Եւ արդ գիտեմ` զի յանդգնութեամբ հասեալ էք ի վերայ իմ:

21:27: Եւ արդ գիտեմ՝ զի յանդգնութեամբ հասեալ էք ՚ի վերայ իմ[9287]։
[9287] Ոմանք. Արդ գիտեմ։
27 Եւ հիմա գիտեմ, որ յանդգնութեամբ հասել էք վրաս:
27 Ահա գիտեմ ձեր խորհուրդները Ու ինծի դէմ ձեր հնարած անիրաւութիւնները։
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21:2721:27 Знаю я ваши мысли и ухищрения, какие вы против меня сплетаете.
21:27 ὥστε ωστε as such; that οἶδα οιδα aware ὑμᾶς υμας you ὅτι οτι since; that τόλμῃ τολμα laid upon; imposed μοι μοι me
21:27 הֵ֣ן hˈēn הֵן behold יָ֭דַעְתִּי ˈyāḏaʕtî ידע know מַחְשְׁבֹֽותֵיכֶ֑ם maḥšᵊvˈôṯêḵˈem מַחֲשָׁבָה thought וּ֝ ˈû וְ and מְזִמֹּ֗ות mᵊzimmˈôṯ מְזִמָּה purpose עָלַ֥י ʕālˌay עַל upon תַּחְמֹֽסוּ׃ taḥmˈōsû חמס treat violently
21:27. certe novi cogitationes vestras et sententias contra me iniquasSurely I know your thoughts, and your unjust judgments against me.
27. Behold, I know your thoughts, and the devices which ye wrongfully imagine against me.
Behold, I know your thoughts, and the devices [which] ye wrongfully imagine against me:

21:27 Знаю я ваши мысли и ухищрения, какие вы против меня сплетаете.
21:27
ὥστε ωστε as such; that
οἶδα οιδα aware
ὑμᾶς υμας you
ὅτι οτι since; that
τόλμῃ τολμα laid upon; imposed
μοι μοι me
21:27
הֵ֣ן hˈēn הֵן behold
יָ֭דַעְתִּי ˈyāḏaʕtî ידע know
מַחְשְׁבֹֽותֵיכֶ֑ם maḥšᵊvˈôṯêḵˈem מַחֲשָׁבָה thought
וּ֝ ˈû וְ and
מְזִמֹּ֗ות mᵊzimmˈôṯ מְזִמָּה purpose
עָלַ֥י ʕālˌay עַל upon
תַּחְמֹֽסוּ׃ taḥmˈōsû חמס treat violently
21:27. certe novi cogitationes vestras et sententias contra me iniquas
Surely I know your thoughts, and your unjust judgments against me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28. Возражением против высказываемого Иовом взгляда являются неоднократные заявления друзей, что одним из доказательств наказания грешников является гибель его жилища (VIII:22; XV:34; XVIII:15, 21). Ввиду возможности повторения их и в настоящем случае ("где дом князя?") Иов приводит ослабляющие силу этого соображения данные.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 Behold, I know your thoughts, and the devices which ye wrongfully imagine against me. 28 For ye say, Where is the house of the prince? and where are the dwelling places of the wicked? 29 Have ye not asked them that go by the way? and do ye not know their tokens, 30 That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath. 31 Who shall declare his way to his face? and who shall repay him what he hath done? 32 Yet shall he be brought to the grave, and shall remain in the tomb. 33 The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him. 34 How then comfort ye me in vain, seeing in your answers there remaineth falsehood?
In these verses,
I. Job opposes the opinion of his friends, which he saw they still adhered to, that the wicked are sure to fall into such visible and remarkable ruin as Job had now fallen into, and none but the wicked, upon which principle they condemned Job as a wicked man. "I know your thoughts," says Job (v. 27); "I know you will not agree with me; for your judgments are tinctured and biassed by your piques and prejudices against me, and the devices which you wrongfully imagine against my comfort and honour: and how can such men be convinced?" Job's friends were ready to say, in answer to his discourse concerning the prosperity of the wicked, "Where is the house of the prince? v. 28. Where is Job's house, or the house of his eldest son, in which his children were feasting? Enquire into the circumstances of Job's house and family, and then ask, Where are the dwelling-places of the wicked? and compare them together, and you will soon see that Job's house is in the same predicament with the houses of tyrants and oppressors, and may therefore conclude that doubtless he was such a one."
II. He lays down his own judgment to the contrary, and, for proof of it, appeals to the sentiments and observations of all mankind. So confident is he that he is in the right that he is willing to refer the cause to the next man that comes by (v. 29): "Have you not asked those that go by the way--any indifferent person, any that will answer you? I say not, as Eliphaz (ch. v. 1), to which of the saints, but to which of the children of men will you turn? Turn to which you will, and you will find them all of my mind, that the punishment of sinners is designed more for the other world than for this, according to the prophecy of Enoch, the seventh from Adam, Jude 14. Do you not know the tokens of this truth, which all that have made any observations upon the providences of God concerning mankind in this world can furnish you with?" Now,
1. What is it that Job here asserts? Two things:-- (1.) That impenitent sinners will certainly be punished in the other world, and, usually, their punishment is put off until then. (2.) That therefore we are not to think it strange if they prosper greatly in this world and fall under no visible token of God's wrath. Therefore they are spared now, because they are to be punished then; therefore the workers of iniquity flourish, that they may be destroyed for ever, Ps. xcii. 7. The sinner is here supposed, [1.] To live in a great deal of power, so as to be not only the terror of the mighty in the land of the living (Ezek. xxxii. 27), but the terror of the wise and good too, whom he keeps in such awe that none dares declare his way to his face, v. 31. None will take the liberty to reprove him, to tell him of the wickedness of his way, and what will be in the end thereof; so that he sins securely, and is not made to know either shame or fear. The prosperity of fools destroys them, by setting them (in their own conceit) above reproofs, by which they might be brought to that repentance which alone will prevent their ruin. Those are marked for destruction that are let alone in sin, Hos. iv. 17. And, if none dares declare his way to his face, much less dare any repay him what he has done and make him refund what he has obtained by injustice. He is one of those great flies which break through the cobwebs of the law, that hold only the little ones. This emboldens sinners in their sinful ways that they can brow-beat justice and make it afraid to meddle with them. But there is a day coming when those shall be told of their faults who now would not bear to hear of them, those shall have their sins set in order before them, and their way declared to their face, to their everlasting confusion, who would not have it done here, to their conviction, and those who would not repay the wrongs they had done shall have them repaid to them. [2.] To die, and be buried in a great deal of pomp and magnificence, v. 32, 33. There is no remedy; he must die; that is the lot of all men; but every thing you can think of shall be done to take off the reproach of death. First, He shall have a splendid funeral--a poor thing for any man to be proud of the prospect of; yet with some it passes for a mighty thing. Well, he shall be brought to the grave in state, surrounded with all the honours of the heralds' office and all the respect his friends can then pay to his remains. The rich man died, and was buried, but no mention is made of the poor man's burial, Luke xvi. 22. Secondly, He shall have a stately monument erected over him. He shall remain in the tomb with a Hic jacet--Here lies, over him, and a large encomium. Perhaps it is meant of the embalming of his body to preserve it, which was a piece of honour anciently done by the Egyptians to their great men. He shall watch in the tomb (so the word is), shall abide solitary and quiet there, as a watchman in his tower. Thirdly, The clods of the valley shall be sweet to him; there shall be as much done as can be with rich odours to take off the noisomeness of the grave, as by lamps to set aside the darkness of it, which perhaps was referred to in the foregoing phrase of watching in the tomb. But it is all a jest; what is the light, or what the perfume, to a man that is dead? Fourthly, It shall be alleged, for the lessening of the disgrace of death, that it is the common lot: He has only yielded to fate, and every man shall draw after him, as there are innumerable before him. Note, Death is the way of all the earth: when we are to cross that darksome valley we must consider, 1. That there are innumerable before us; it is a tracked road, which may help to take off the terror of it. To die is ire ad plures--to go to the great majority. 2. That every man shall draw after us. As there is a plain track before, so there is a long train behind; we are neither the first nor the last that pass through that dark entry. Every one must go in his own order, the order appointed of God.
2. From all this Job infers the impertinency of their discourses, v. 34. (1.) Their foundation is rotten, and they went upon a wrong hypothesis: "In your answers there remains falsehood; what you have said stands not only unproved but disproved, and lies under such an imputation of falsehood as you cannot clear it from." (2.) Their building was therefore weak and tottering: "You comfort me in vain. All you have said gives me no relief; you tell me that I shall prosper again if I turn to God, but you go upon this presumption, that piety shall certainly be crowned with prosperity, which is false; and therefore how can your inference from it yield me any comfort?" Note, Where there is not truth there is little comfort to be expected.
Adam Clarke: Commentary on the Bible - 1831
21:27: I know your thoughts - Ye still think that, because I am grievously afflicted, I must therefore be a felonious transgressor.
Albert Barnes: Notes on the Bible - 1834
21:27: Behold, I know your thoughts - That is, "I see that you are not satisfied, and that you are disposed still to maintain your former position. You will be ready to ask, Where "are" the proofs of the prosperity of the wicked? Where "are" the palaces of the mighty? Where "are" the dwelling places of ungodly men!"
And the devices which ye wrongfully imagine against me - The course of sophistical argument which you pursue, the tendency and design of which is to prove that I am a wicked man. You artfully lay down the position, that the wicked must be, and are in fact, overwhelmed with calamities, and then you infer, that because "I" am overwhelmed in this manner, I "must be" a wicked man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: I know: Job 4:8-11, Job 5:3-5, Job 8:3-6, Job 15:20-35, Job 20:5, Job 20:29; Luk 5:22
ye wrongfully: Job 32:3, Job 42:7; Psa 59:4, Psa 119:86; Pe1 2:19
Job 21:28
Carl Friedrich Keil and Franz Delitzsch
21:27
27 Behold I know your thoughts
And the stratagems, with which ye overpower me!
28 When ye say: Where is the house of the tyrant,
And where the pavilions of the wicked - :
29 Have ye not asked those who travel,
Their memorable things ye could surely not disown:
30 That the wicked was spared in the day of calamity,
In the day of the outburst of wrath they were led away.
31 Who liketh to declare to him his way to his face?
And hath he done aught, who will recompense it to him?
Their thoughts which he sees through, are their secret thoughts that he is such an evil-doer reaping the reward of his deeds. מזמּות (which occurs both of right measures, good wise designs, Prov 5:2; Prov 8:12, and of artful devices, malicious intrigues, Prov 12:2; Prov 14:17, comp. the definition of בּעל מזמּות, Prov 24:8) is the name he gives to the delicately developed reasoning with which they attack him; חמס (comp. Arab. taḥammasa, to act harshly, violently, and overbearingly) is construed with על in the sense of forcing, apart from the idea of overcoming. In Job 21:28, which is the antecedent to Job 21:29, beginning with כּי האמרוּ (as Job 19:28), he refers to words of the friends like Job 8:22; Job 15:34; Job 18:15, Job 18:21. נדיב is prop. the noble man, whose heart impels (נדב, Arab. nadaba) him to what is good, or who is ready and willing, and does spontaneously that which is good (Arab. naduba), vid., Psychol. S. 165; then, however, since the notion takes the reverse way of generosus, the noble man (princely) by birth and station, with which the secondary notion of pride and abuse of power, therefore of a despot or tyrant, is easily as here (parall. רשׁעים, comp. עשׁיר, Is 53:9, with the same word in the parallel) combined (just so in Is 13:2, and similarly at least above, Job 12:21, - an anomaly of name and conduct, which will be for the future put aside, according to Is 32:5). It is not admissible to understand the double question as antithetical, with Wolfson, after Prov 14:11; for the interrogative איּה is not appropriate to the house of the נדיב, in the proper sense of the word. Job 21:28, משׁכנות is not an externally but internally multiplying plur.; perhaps the poet by byt intends a palace in the city, and by אהל משׁכנות a tent among the wandering tribes, rendered prominent by its spaciousness and the splendour of the establishment.
(Note: Although the tents regularly consist of two divisions, one for the men and another for the women, the translation "magnificent pavilion" (Prachtgezelt), disputed by Hirz., is perfectly correct; for even in the present day a Beduin, as he approaches an encampment, knows the tent of the sheikh immediately: it is denoted by its size, often also by the lances planted at the door, and also, as is easily imagined, by the rich arrangement of cushions and carpets. Vid., Layard's New Discoveries, pp. 261 and 171.)
Job thinks the friends reason a priori since they inquire thus; the permanent fact of experience is quite different, as they can learn from ערי דרך, travellers, i.e., here: people who have travelled much, and therefore are well acquainted with the stories of human destinies. The Piel נכּר, proceeding from the radical meaning to gaze fixedly, is an enantio'seemon, since it signifies both to have regard to, Job 34:19, and to disown, Deut 32:27; here it is to be translated: their אתת ye cannot nevertheless deny, ignore (as Arab. nakira and ankara). אתת are tokens, here: remarkable things, and indeed the remarkable histories related by them; Arab. âyatun (collective plur. âyun), signs, is also similarly used in the signification of Arab. ‛ibrat, example, historical teaching.
That the כּי, Job 21:30, as in Job 21:28, introduces the view of the friends, and is the antecedent clause to Job 21:31 : quod (si) vos dicitis, in tempora cladis per iram divinam immissae servari et nescium futuri velut pecudem eo deduci improbum (Bttcher, de fin. 76), has in the double ל an apparent support, which is not to be denied, especially in regard to Job 38:23; it is, however, on account of the omission of the indispensable תאמרו in this instance, an explanation which does violence to the words. The כּי, on the contrary, introduces that which the accounts of the travellers affirm. Further, the ל in ליום indicates here not the terminus ad quem, but as in לערב, in the evening, the terminus quo. And the verb חשׂך, cohibere, signifies here to hold back from danger, as Job 33:18, therefore to preserve uninjured. Ew. translates Job 21:30 erroneously: "in the day when the floods of wrath come on." How tame would this הוּבל, "to be led near," be! This Hoph. signifies elsewhere to be brought and conducted, and occurs in Job 21:32, as in Is 55:12 and elsewhere, of an honourable escort; here, in accordance with the connection: to be led away out of the danger (somewhat as Lot and his family by the escort of angels). At the time, when streams of wrath (עברה, the overflowing of vexation = outburst of wrath, like the Arab. ‛abrt, the overflowing of the eye = tears) go forth, they remain untouched: they escape them, as being under a special, higher protection.
(Note: This interpretation, however, is unsatisfactory, because it does not do justice to the twofold ל, which seems, according to Job 38:23, to be intended to indicate the terminus ad quem; perhaps Job 21:29 and Job 21:30 are to be transposed. If Job 21:30 followed Job 21:28, it would retain its natural sense as belonging to the view of the friends: "For the wicked is reserved for the day of calamity, and to a day of wrath they are led" (יובלו as Is 53:7; Jer 11:19). Then והוא לקברות יובל also adds a suitable echo of the contradiction in Job's mouth. Bttch. rightly calls attention to the consonance of יובל with יובלו, and of עברות with קברות.)
Job 21:31 is commonly taken as a reflection on the exemption of the evil-doer: God's mode of action is exalted above all human scrutiny, although it is not reconcilable with the idea of justice, Job 9:12; Job 23:13. But the מי ישׁלּם־לו, who will recompense it to him, which, used of man in relation to God, has no suitable meaning, and must therefore mean: who, after God has left the evil-doer unpunished - for which, however, הוּא עשׂה would be an unsuitable expression - shall recompense him, the evil-doer? is opposed to it. Therefore, against Ew., Hirz., and Hlgst., it must with most expositors be supposed that Job 21:31 is a reflection referable not to God, but to the evil-doer: so powerful is the wicked generally, that no one can oppose his pernicious doings and call him to account for them, much less that any one would venture to repay him according to his desert when he has brought anything to a completion (הוּא עשׂה, intentionally thus seriously expressed, as elsewhere of God, e.g., Is 38:15). In the next strophe, that which is gathered from the accounts of travellers is continued, and is then followed by a declamatory summing up.
John Gill
21:27 Behold, I know your thoughts,.... God only truly, really, and in fact, knows the thoughts of men; this is his peculiar prerogative, he only is the searcher of the hearts and the trier of the reins of the children of men. Christ, the eternal Logos, or Word, by his being a discerner of the thoughts and intents of the heart, appears to be truly God. No man knows the things of a than, or the thoughts of his heart, but himself, and such to whomsoever he reveals them; but a wise and understanding man, a careful observer of men and things, may make some shrewd guesses at the thoughts of others, by hints and half words, or sentences expressed by them; by the show of their countenance, which is the index of the mind, and by the gestures and motions of their bodies; by these they may in a good measure judge whether they like or dislike, approve or, disapprove, of what is said to them: and thus Job knew the thoughts of his friends, that they were different from his, that the sentiments of their minds did not agree with his; and though he had so clearly proved his point, yet he saw by their looks and gestures that what he had said was not satisfactory to them; that they did not think it a sufficient confutation of their arguments, and a full answer to their objections:
and the devices which ye wrongfully imagine against me; that he was an hypocrite, a wicked man, guilty of crimes, and which they were devising to produce against him, and charge and load him with, as Eliphaz does in the following chapter; he knew they meant him in all that they had said concerning wicked men, and their afflictions, and what would be their portion at death, and after it; and though they did not name his name, they might as well have done it, since he was the man they struck at in all, particularly it, Job 20:5.
John Wesley
21:27 Me - I know that your discourses, though they be of wicked, men in general, yet are particularly levelled at me.
Robert Jamieson, A. R. Fausset and David Brown
21:27 Their wrongful thoughts against Job are stated by him in Job 21:28. They do not honestly name Job, but insinuate his guilt.
21:2821:28: ※ Արդ ասացէք՝ թէ ո՛ւր է տուն իշխանին. եւ ո՛ւր է յարկ բնակութեան ամպարշտաց[9288]։ [9288] Այլք. Արդ ասիցէք՝ թէ ո՛ւր է։
28 Հիմա դուք կ’ասէք, “Իշխանի տունը այն որտե՞ղ է որ. ո՞ր յարկի տակ են ամբարիշտները բնակւում հիմա”:
28 Վասն զի կ’ըսէք. ‘Ո՞ւր է իշխանին տունը Եւ ո՞ւր է ամբարիշտներուն բնակած վրանը’։
Արդ ասացէք թէ` Ո՞ւր է տուն իշխանին. եւ ո՞ւր է յարկ բնակութեան ամպարշտաց:

21:28: ※ Արդ ասացէք՝ թէ ո՛ւր է տուն իշխանին. եւ ո՛ւր է յարկ բնակութեան ամպարշտաց[9288]։
[9288] Այլք. Արդ ասիցէք՝ թէ ո՛ւր է։
28 Հիմա դուք կ’ասէք, “Իշխանի տունը այն որտե՞ղ է որ. ո՞ր յարկի տակ են ամբարիշտները բնակւում հիմա”:
28 Վասն զի կ’ըսէք. ‘Ո՞ւր է իշխանին տունը Եւ ո՞ւր է ամբարիշտներուն բնակած վրանը’։
zohrab-1805▾ eastern-1994▾ western am▾
21:2821:28 Вы скажете: где дом князя, и где шатер, в котором жили беззаконные?
21:28 ὅτι οτι since; that ἐρεῖτε ερεω.1 state; mentioned ποῦ που.1 where? ἐστιν ειμι be οἶκος οικος home; household ἄρχοντος αρχων ruling; ruler καὶ και and; even ποῦ που.1 where? ἐστιν ειμι be ἡ ο the σκέπη σκεπη the σκηνωμάτων σκηνωμα camp; tent τῶν ο the ἀσεβῶν ασεβης irreverent
21:28 כִּ֤י kˈî כִּי that תֹֽאמְר֗וּ ṯˈōmᵊrˈû אמר say אַיֵּ֥ה ʔayyˌē אַיֵּה where בֵית־ vêṯ- בַּיִת house נָדִ֑יב nāḏˈîv נָדִיב willing וְ֝ ˈw וְ and אַיֵּ֗ה ʔayyˈē אַיֵּה where אֹ֤הֶל׀ ʔˈōhel אֹהֶל tent מִשְׁכְּנֹ֬ות miškᵊnˈôṯ מִשְׁכָּן dwelling-place רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
21:28. dicitis enim ubi est domus principis et ubi tabernacula impiorumFor you say: Where is the house of the prince? and where are the dwelling places of the wicked?
28. For ye say, Where is the house of the prince? and where is the tent wherein the wicked dwelt?
For ye say, Where [is] the house of the prince? and where [are] the dwelling places of the wicked:

21:28 Вы скажете: где дом князя, и где шатер, в котором жили беззаконные?
21:28
ὅτι οτι since; that
ἐρεῖτε ερεω.1 state; mentioned
ποῦ που.1 where?
ἐστιν ειμι be
οἶκος οικος home; household
ἄρχοντος αρχων ruling; ruler
καὶ και and; even
ποῦ που.1 where?
ἐστιν ειμι be
ο the
σκέπη σκεπη the
σκηνωμάτων σκηνωμα camp; tent
τῶν ο the
ἀσεβῶν ασεβης irreverent
21:28
כִּ֤י kˈî כִּי that
תֹֽאמְר֗וּ ṯˈōmᵊrˈû אמר say
אַיֵּ֥ה ʔayyˌē אַיֵּה where
בֵית־ vêṯ- בַּיִת house
נָדִ֑יב nāḏˈîv נָדִיב willing
וְ֝ ˈw וְ and
אַיֵּ֗ה ʔayyˈē אַיֵּה where
אֹ֤הֶל׀ ʔˈōhel אֹהֶל tent
מִשְׁכְּנֹ֬ות miškᵊnˈôṯ מִשְׁכָּן dwelling-place
רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
21:28. dicitis enim ubi est domus principis et ubi tabernacula impiorum
For you say: Where is the house of the prince? and where are the dwelling places of the wicked?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:28: For ye say, Where is the house of the prince? - In order to prove your point, ye ask, Where is the house of the tyrant and oppressor?
Are they not overthrown and destroyed? And is not this a proof that God does not permit the wicked to enjoy prosperity?
Albert Barnes: Notes on the Bible - 1834
21:28: For ye say, Where is the house of the prince? - That is, you maintain that the house of the wicked man, in a high station, will be certainly over thrown. The parallelism, as well as the whole connection, requires us to understand the word "prince" here as referring to a "wicked" ruler. The word used (נדיב nâ dı̂ yb) properly means, one willing, voluntary, prompt; then, one who is liberal, generous, noble; then, one of noble birth, or of elevated rank; and then, as princes often had that character, it is used in a bad sense, and means a "tyrant." See Isa 13:2.
And where are the dwelling places of the wicked - Margin, "tent of the tabernacles." The Hebrew is, "The tent of the dwelling places." The dwelling place was usually a "tent." The meaning is, that such dwelling places would be certainly destroyed, as an expression of the divine displeasure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:28: Where: Job 20:7; Psa 37:36, Psa 52:5, Psa 52:6; Hab 2:9-11; Zac 5:4
dwelling places: Heb. tent of the tabernacles, Num 16:26-34
Job 21:29
Geneva 1599
21:28 For ye say, Where [is] the (p) house of the prince? and where [are] the dwelling places of the wicked?
(p) Thus they called Job's house in derision concluding that it was destroyed because he was wicked.
John Gill
21:28 For ye say,.... Or "have said", or "I know that ye say"; or "that ye are about to say" (a); it is in your hearts and minds, and just ready to come out of your lips, and what you will say next:
where is the house of the prince? of the righteous man, as the Syriac and Arabic versions; or "of the good and liberal man", as others (b); of such as are of a princely and ingenuous spirit, who are made willing, free, or princes, in the day of the power of the grace of God upon them; and are endowed and upheld with a free and princely spirit; where is the house, or what is the state and condition, of the families of such? are they the same with that of wicked men in the next clause? is there no difference between the one and the other? according to your way of reasoning, Job, there should not be any: or else this is to be understood rather of a wicked and tyrannical prince, who has built himself a stately palace, which he fancied would continue for ever; but where is it now? it lies in ruins; having respect perhaps to some noted prince of those times: or rather either to Job himself, who had been a prince, and the greatest man in all the east, but in what condition were his house and family now? or else to his eldest son, whose house was blown down with a violent wind:
and where are the dwelling places of the wicked? of the mighty men before the flood, which are now overthrown by it; or of the king and princes, and nobles, and great men of Sodom and Gomorrah, and the other cities of the plain destroyed by fire and brimstone from heaven; or of Job, his tent or tabernacle, and the several apartments in it; or of the rest of his children and servants, respecting rather, as before observed, the state and condition of his family, than his material house: these questions are answered by putting others.
(a) "vos dicere", Junius & Tremellius; "nempe vos dicturos", Piscator; so Schmidt, Schultens. (b) "liberalis", Montanus; "boni et liberalis hominis", Tigurine version; "ingenui", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
21:28 ye say--referring to Zophar (Job 20:7).
the house--referring to the fall of the house of Job's oldest son (Job 1:19) and the destruction of his family.
prince--The parallel "wicked" in the second clause requires this to be taken in a bad sense, tyrant, oppressor (Is 13:2), the same Hebrew, "nobles"--oppressors.
dwelling-places--rather, "pavilions," a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have.
21:2921:29: ※ Հարցէ՛ք զանցաւորս ճանապարհի, եւ զնշանս նոցա մի՛ օտարացուցանէք։
29 Դուք դա հարցրէ՛ք լոկ անցորդներին ճանապարհների. նրանց նշաններն օտար ցոյց մի՛ տաք:
29 Ճամբորդներուն չհարցուցի՞քՈւ անոնց վկայութիւնը չստացա՞ք։
[215]Հարցէք զանցաւորս ճանապարհի, եւ զնշանս նոցա [216]մի՛ օտարացուցանէք:

21:29: ※ Հարցէ՛ք զանցաւորս ճանապարհի, եւ զնշանս նոցա մի՛ օտարացուցանէք։
29 Դուք դա հարցրէ՛ք լոկ անցորդներին ճանապարհների. նրանց նշաններն օտար ցոյց մի՛ տաք:
29 Ճամբորդներուն չհարցուցի՞քՈւ անոնց վկայութիւնը չստացա՞ք։
zohrab-1805▾ eastern-1994▾ western am▾
21:2921:29 Разве вы не спрашивали у путешественников и незнакомы с их наблюдениями,
21:29 ἐρωτήσατε ερωταω question; request παραπορευομένους παραπορευομαι travel by / around ὁδόν οδος way; journey καὶ και and; even τὰ ο the σημεῖα σημειον sign αὐτῶν αυτος he; him οὐκ ου not ἀπαλλοτριώσετε απαλλοτριοω estrange
21:29 הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not שְׁ֭אֶלְתֶּם ˈšʔeltem שׁאל ask עֹ֣ובְרֵי ʕˈôvᵊrê עבר pass דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way וְ֝ ˈw וְ and אֹתֹתָ֗ם ʔōṯōṯˈām אֹות sign לֹ֣א lˈō לֹא not תְנַכֵּֽרוּ׃ ṯᵊnakkˈērû נכר recognise
21:29. interrogate quemlibet de viatoribus et haec eadem eum intellegere cognoscetisAsk any one of them that go by the way, and you shall perceive that he knoweth these same things.
29. Have ye not asked them that go by the way? and do ye not know their tokens?
Have ye not asked them that go by the way? and do ye not know their tokens:

21:29 Разве вы не спрашивали у путешественников и незнакомы с их наблюдениями,
21:29
ἐρωτήσατε ερωταω question; request
παραπορευομένους παραπορευομαι travel by / around
ὁδόν οδος way; journey
καὶ και and; even
τὰ ο the
σημεῖα σημειον sign
αὐτῶν αυτος he; him
οὐκ ου not
ἀπαλλοτριώσετε απαλλοτριοω estrange
21:29
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
שְׁ֭אֶלְתֶּם ˈšʔeltem שׁאל ask
עֹ֣ובְרֵי ʕˈôvᵊrê עבר pass
דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way
וְ֝ ˈw וְ and
אֹתֹתָ֗ם ʔōṯōṯˈām אֹות sign
לֹ֣א lˈō לֹא not
תְנַכֵּֽרוּ׃ ṯᵊnakkˈērû נכר recognise
21:29. interrogate quemlibet de viatoribus et haec eadem eum intellegere cognoscetis
Ask any one of them that go by the way, and you shall perceive that he knoweth these same things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Ими являются свидетельства много видевших и слышавших путешественников, т. е. данные с оттенком всеобщности, повсеместности. Они удостоверяют, что нечестивый не подвергается бедствиям, ускользает от гибели.
Adam Clarke: Commentary on the Bible - 1831
21:29: Have ye not asked them that go by the way? - This appears to be Job's answer. Consult travelers who have gone through different countries; and they will tell you that they have seen both examples - the wicked in great prosperity in some instances, while suddenly destroyed in others. See at the end of the chapter,(note).
Do ye not know their tokens - Mr. Good translates the whole verse thus: "Surely thou canst never have inquired of men of travel; or thou couldst not have been ignorant of their tokens. Hadst thou made proper inquiries, thou wouldst have heard of their awful end in a thousand instances. And also of their prosperity." See at the end of this chapter,(note).
Albert Barnes: Notes on the Bible - 1834
21:29: Have ye not asked them that go by the way? - Travelers, who have passed into other countries, and who have had an opportunity of making observations, and of learning the opinions of those residing there. The idea of Job is, that they might have learned from such travelers that such people were "reserved" for future destruction, and that calamity did not immediately overtake them. Information was obtained in ancient times by careful observation, and by traveling, and they who had gone into other countries would be highly regarded concerning point like this. They could speak of what they had observed of the actual dealings of God there, and of the sentiments of sages there. The idea is, that "they" would confirm the truth of what Job had said, that the wicked were often prosperous and happy.
And do ye not know their tokens - The signs, or intimations which they have given of the actual state of things in other countries, perhaps by the inscriptions, records, and proverbs, by which they had "signified" the result of their inquiries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: go by: Psa 129:8
Job 21:30
Geneva 1599
21:29 Have ye (q) not asked them that go by the way? and do ye not know their tokens,
(q) Who through long travailing have experience and tokens of it, that is, that the wicked prosper, and the godly live in affliction.
John Gill
21:29 Have ye not asked them that go by the way?.... Did you not ask every traveller you met with on the road the above question? not which was the way to Job's house, which they knew very well, but in what condition that and his sons were? or what was the case of him and his family? and what was his character? or what was thought of him now since his unhappy circumstances?
and do ye not know their tokens? by which it might be known in what a plight he and his family were, and what were the marks, signs, and characters they gave of him: "have ye not asked?" &c. the sense seems to be this, that if they had not asked, they might and should have asked of travellers the above things relating to himself and family, and then they would not have needed to put the above question about his house and tabernacles; or, if they had inquired of his character of any travellers, they would have given them it, that he was a generous hospitable man, a man truly good, strictly just and upright, and not the wicked man and the hypocrite as they had traduced him; for Job's house had been open to strangers and travellers, and he was well known by them, and they were ready to give him a good character, see Job 31:32; or, if they had inquired of them concerning the stately houses and palaces of wicked men that had lived in times past, whether there were any of them standing; they could have told them they were, and where they were, and given them such signs and tokens, and such proof and evidence of them they could not deny; and indeed, if they had been inquired of about the thing in controversy between Job and his friends, concerning the prosperity of the wicked, and the afflictions of the godly, as they by travelling became acquainted with persons and things, and made their observations on them, they could have easily pointed out instances of wicked men living and dying in prosperous circumstances, and of good men being greatly afflicted and distressed, if not all their days, yet great part of them; and they could have given such plain signs and tokens, and such clear and manifest proofs of those things, as could not have been gainsaid: and this may be understood of travellers in a spiritual sense, and who are the best judges of such a case, and are travellers through the wilderness of this world, and pass through many tribulations in it; and, being bound for another and better country, an heavenly one, are pilgrims, strangers, and sojourners here; have no abiding, but are passing on in the paths of faith, truth, and holiness, till they come to the heavenly Canaan; if any of those who are yet on the road, and especially if such could be come at who have finished their travels, and the question be put to them, they would all unite in this doctrine, which Abraham, the spiritual traveller, is represented delivering to the rich wicked man in hell; that wicked men have their good things in this life, and good men their evil things, Lk 16:25; and particularly would agree in saying what follows.
John Wesley
21:29 Them - Any person that passes along the high - way, every one you meet with. It is so vulgar a thing, that no man of common sense is ignorant of it. Tokens - The examples, or evidences, of this truth, which they that go by the way can produce.
Robert Jamieson, A. R. Fausset and David Brown
21:29 Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers (Lam 1:12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad (Job 8:8) and Zophar (Job 20:4).
tokens--rather, "intimations" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, "signs" or proofs in confirmation of the word spoken (Is 7:11).
21:3021:30: ※ Զի յօ՛ր կորստեան ստիպի չար. յօր բարկութեան իւրոյ վարեսցի[9289]։ [9289] Ոմանք. Ստիպի չարն։
30 Չարն շտապում է դէպի այն օրը անդարձ կորստեան. քշւում է դէպի օրը հատուցման:
30 Վասն զի չարը կորստեան օրուան կը պահուի Ու բարկութեան օրուան կը տարուի։
Զի յօր կորստեան ստիպի չար, յօր բարկութեան իւրոյ վարեսցի:

21:30: ※ Զի յօ՛ր կորստեան ստիպի չար. յօր բարկութեան իւրոյ վարեսցի[9289]։
[9289] Ոմանք. Ստիպի չարն։
30 Չարն շտապում է դէպի այն օրը անդարձ կորստեան. քշւում է դէպի օրը հատուցման:
30 Վասն զի չարը կորստեան օրուան կը պահուի Ու բարկութեան օրուան կը տարուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:3021:30 что в день погибели пощажен бывает злодей, в день гнева отводится в сторону?
21:30 ὅτι οτι since; that εἰς εις into; for ἡμέραν ημερα day ἀπωλείας απωλεια destruction; waste κουφίζεται κουφιζω lighten ὁ ο the πονηρός πονηρος harmful; malignant εἰς εις into; for ἡμέραν ημερα day ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him ἀπαχθήσονται απαγω lead off; lead away
21:30 כִּ֤י kˈî כִּי that לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day אֵ֭יד ˈʔêḏ אֵיד calamity יֵחָ֣שֶׂךְ yēḥˈāśeḵ חשׂך withhold רָ֑ע rˈāʕ רַע evil לְ lᵊ לְ to יֹ֖ום yˌôm יֹום day עֲבָרֹ֣ות ʕᵃvārˈôṯ עֶבְרָה anger יוּבָֽלוּ׃ yûvˈālû יבל bring
21:30. quia in diem perditionis servabitur malus et ad diem furoris duciturBecause the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath.
30. That the evil man is reserved to the day of calamity? that they are led forth to the day of wrath?
That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath:

21:30 что в день погибели пощажен бывает злодей, в день гнева отводится в сторону?
21:30
ὅτι οτι since; that
εἰς εις into; for
ἡμέραν ημερα day
ἀπωλείας απωλεια destruction; waste
κουφίζεται κουφιζω lighten
ο the
πονηρός πονηρος harmful; malignant
εἰς εις into; for
ἡμέραν ημερα day
ὀργῆς οργη passion; temperament
αὐτοῦ αυτος he; him
ἀπαχθήσονται απαγω lead off; lead away
21:30
כִּ֤י kˈî כִּי that
לְ lᵊ לְ to
יֹ֣ום yˈôm יֹום day
אֵ֭יד ˈʔêḏ אֵיד calamity
יֵחָ֣שֶׂךְ yēḥˈāśeḵ חשׂך withhold
רָ֑ע rˈāʕ רַע evil
לְ lᵊ לְ to
יֹ֖ום yˌôm יֹום day
עֲבָרֹ֣ות ʕᵃvārˈôṯ עֶבְרָה anger
יוּבָֽלוּ׃ yûvˈālû יבל bring
21:30. quia in diem perditionis servabitur malus et ad diem furoris ducitur
Because the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:30: That the wicked is reserved to the day of destruction? - Though every one can tell that he has seen the wicked in prosperity, and even spend a long life in it; yet this is no proof that God loves him, or that he shall enjoy a prosperous lot in the next world. There, he shall meet with the day of wrath. There, the wicked shall be punished, and the just rewarded.
Albert Barnes: Notes on the Bible - 1834
21:30: That the wicked is reserved to the day of destruction? - He is not punished, as you maintain, at once. He is "kept" with a view to future punishment; and though calamity will certainly overtake him at some time, yet it is not immediate. This was Job's doctrine in opposition to theirs, and in this he was undoubtedly correct. The only wonder is, that they had not at all seen it sooner, and that it should have been necessary to make this appeal to the testimony of travelers. Rosenmuller, Noyes, and Schultens, understand it as meaning that the wicked are "spared" in the day of destruction, that is, in the day when destruction comes upon other people. This accords well with the argument which Job is maintaining. Yet the word (חשׂך châ ś ak) rather means, especially when followed by ל l, to hold back, reserve, or retain "for" something future; and this is the sentiment which Job was maintaining, that the wicked were not cut off at once, or suddenly overwhelmed with punishment. He did not deny that they would be punished at some period; and that exact justice would be done them. The point of the controversy turned upon the inquiry whether this would come "at once," or wheather the wicked might not live long in prosperity.
They shall be brought forth - יובלו yû bā lû. They shall be led or conducted - as one is to execution. This appears as if Job held to the doctrine of "future" retribution. But when that time would be, or what were his exact views in reference to the future judgment, is not certainly intimated. It is clear, however, from this discussion, that he supposed it would be "beyond" death, for he says that the wicked are prospered in this life: that they go down to the grave and sleep in the tomb; that the clods of the valley are sweet unto them, -33, yet that the judgment, the just retribution, would certainly come. This passage, therefore, seems to be decisive to prove that he held to a state of retribution beyond the grave, where the inequalities of the present life would be corrected, and where people, though prospered here, would be treated as they deserved. This, he says, was the current opinion.
It was that which was brought by travelers, who had gone into other lands. What impropriety is there in supposing that he may refer to some travelers who had gone into the country where Abraham, Isaac, or Jacob had lived, or then lived, and that they had brought this back as the pRev_alent belief there? To this current faith in that foreign land, he may now appeal as deserving the attention of his friends, and as meeting all that they had said. It "would" meet all that they said. It was the exact truth. It accorded with the course of events. And sustained, as Job says it was, by the pRev_ailing opinion in foreign lands, it was regarded by him as settling the controversy. It is as true now as it was then; and this solution, which could come only from Rev_elation, settles all inquiries about; the rectitude of the divine administration in the dispensation of rewards and punishments. It answers the question," How is it consistent for God to bestow so many blessings on the wicked, while his own people are so much afflicted?" The answer is, they have "their" good things in this life, and in the future world all these inequalities will be rectified.
Day of wrath - Margin, as in Hebrew "wraths." The plural form here is probably employed to denote emphasis, and means the same as "fierce wrath."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:30: the wicked: Pro 16:4; Nah 1:2; Pe2 2:9-17, Pe2 3:7; Jde 1:13
day: Job 20:28; Psa 110:5; Pro 11:4; Zep 1:15; Rom 2:5; Rev 6:17
wrath: Heb. wraths
Job 21:31
Geneva 1599
21:30 That the wicked is reserved to the day of (r) destruction? they shall be brought forth to the day of wrath.
(r) Though the wicked flourish here, yet God will punish him in the last day.
John Gill
21:30 That the wicked is reserved to the day of destruction?.... That is, that they are spared, withheld, restrained, as the word (d) signifies, or kept and preserved from many calamities and distresses, which others are exposed unto; and so are reserved, either unto a time of greater destruction in this life or rather to eternal destruction in the world to come; which is the same with the day of judgment, and perdition of ungodly men, when they will be destroyed soul and body, in hell, with an everlasting destruction, as the just demerit of sin; or of that sinful course of life they live, being the broad way which leads to and issues in destruction, and for which there is a day appointed, when it will take place; and unto that day are the wicked reserved, in the purpose and decree of God, by which they are righteously destined to this day of evil, and by the power and providence of God, even the same chains of darkness, in which the angels are reserved unto the same time, being fitted and prepared for destruction by their own sins and transgressions, 2Pet 2:4, and unto which they are kept, as condemned malefactors are in their cells, unto the day of execution, they being condemned already, though the sentence is not yet executed; in order to which
they shall be brought forth to the day of wrath; the wrath of God, which is very terrible and dreadful, and is revealed from heaven against all unrighteousness and ungodliness of men, and is here expressed in the plural number, "wraths" (e), either as denoting both present and future wrath; or the vehemency of it, it being exceeding fierce and vehement; and the continuance and duration of it, there will be wrath upon wrath, even to the uttermost, and for ever; and for this a day is fixed, against which day wicked men are treasuring up wrath to themselves, and they shall be brought forth at the day of judgment, to have it poured forth upon them. This is the true state of the case with respect to them, that, though sometimes they are involved in general calamities, as the old world, and the men of Sodom and Gomorrah, Gen 7:23; and sometimes good men are delivered from them, as Noah and Lot were, Gen 7:23, or are taken away by death from the evil to come; yet for the most part, generally speaking, wicked men escape present calamities and distresses, and are not in trouble as other men, but live in ease and pleasure all their days; nevertheless, wrath and ruin, and everlasting destruction, will be their portion.
(d) "prohibebitur", Pagninus, Montanus, Bolducius; so Beza, Vatablus, Mercerus; "subtrahitur", Junius & Tremellius, Piscator, Cocceius; "subdueitur", Schultens. (e) "irarum", Pagninus, Tigurine version, Cocceius, Schultens.
John Wesley
21:30 They - He speaks of the same person; only the singular number is changed into the plural, possibly to intimate, that altho' for the present only some wicked men were punished, yet then all of them should suffer. Brought - As malefactors are brought forth from prison to execution.
Robert Jamieson, A. R. Fausset and David Brown
21:30 Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that "the wicked is (now) spared (reserved) against the day of destruction (hereafter)." The Hebrew does not so well agree with [UMBREIT] "in the day of destruction." Job does not deny sinners' future punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot, and that of the godly, shall be reversed (Lk 16:25). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in Job 19:25, and future retribution (Job 21:30), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways.
brought forth--not "carried away safe" or "escape" (referring to this life), as UMBREIT has it.
wrath--literally, "wraths," that is, multiplied and fierce wrath.
21:3121:31: ※ Ո՛ պատմեսցէ յանդիման նորա զճանապարհս նորա. եւ զոր ինչ ինքն գործեաց՝ ո՛ հատուսցէ նմա[9290]։ [9290] Ոմանք. Ո՛ պատմիցէ... զճանապարհ նորա։
31 Ո՞վ է պատմելու նրա առաջին՝ իր վարքի մասին, արածի համար ո՞վ է, որ պիտի հատուցի նրան:
31 Անոր երեսին դէմ ո՞վ պիտի յայտնէ անոր ճամբան Եւ անոր ըրածին փոխարէնը ո՞վ անոր պիտի հատուցանէ։
Ո՞ պատմեսցէ յանդիման նորա զճանապարհս նորա, եւ զոր ինչ ինքն գործեաց` ո՞ հատուսցէ նմա:

21:31: ※ Ո՛ պատմեսցէ յանդիման նորա զճանապարհս նորա. եւ զոր ինչ ինքն գործեաց՝ ո՛ հատուսցէ նմա[9290]։
[9290] Ոմանք. Ո՛ պատմիցէ... զճանապարհ նորա։
31 Ո՞վ է պատմելու նրա առաջին՝ իր վարքի մասին, արածի համար ո՞վ է, որ պիտի հատուցի նրան:
31 Անոր երեսին դէմ ո՞վ պիտի յայտնէ անոր ճամբան Եւ անոր ըրածին փոխարէնը ո՞վ անոր պիտի հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3121:31 Кто представит ему пред лице путь его, и кто воздаст ему за то, что он делал?
21:31 τίς τις.1 who?; what? ἀπαγγελεῖ απαγγελλω report ἐπὶ επι in; on προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἐποίησεν ποιεω do; make τίς τις.1 who?; what? ἀνταποδώσει ανταποδιδωμι repay αὐτῷ αυτος he; him
21:31 מִֽי־ mˈî- מִי who יַגִּ֣יד yaggˈîḏ נגד report עַל־ ʕal- עַל upon פָּנָ֣יו pānˈāʸw פָּנֶה face דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he עָ֝שָׂ֗ה ˈʕāśˈā עשׂה make מִ֣י mˈî מִי who יְשַׁלֶּם־ yᵊšallem- שׁלם be complete לֹֽו׃ lˈô לְ to
21:31. quis arguet coram eo viam eius et quae fecit quis reddet illiWho shall reprove his way to his face? and who shall repay him what he hath done?
31. Who shall declare his way to his face? and who shall repay him what he hath done?
Who shall declare his way to his face? and who shall repay him [what] he hath done:

21:31 Кто представит ему пред лице путь его, и кто воздаст ему за то, что он делал?
21:31
τίς τις.1 who?; what?
ἀπαγγελεῖ απαγγελλω report
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἐποίησεν ποιεω do; make
τίς τις.1 who?; what?
ἀνταποδώσει ανταποδιδωμι repay
αὐτῷ αυτος he; him
21:31
מִֽי־ mˈî- מִי who
יַגִּ֣יד yaggˈîḏ נגד report
עַל־ ʕal- עַל upon
פָּנָ֣יו pānˈāʸw פָּנֶה face
דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
עָ֝שָׂ֗ה ˈʕāśˈā עשׂה make
מִ֣י mˈî מִי who
יְשַׁלֶּם־ yᵊšallem- שׁלם be complete
לֹֽו׃ lˈô לְ to
21:31. quis arguet coram eo viam eius et quae fecit quis reddet illi
Who shall reprove his way to his face? and who shall repay him what he hath done?
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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
31. И если сам Бог щадит грешника, то тем более никто из людей не осмеливается упрекать и обличать его в неправдах и наказать.
Adam Clarke: Commentary on the Bible - 1831
21:31: Who shall declare his way to his face? - But while the wicked is in power, who shall dare to tell him to his face what his true character is? or, who shall dare to repay him the evil he has done? As such a person cannot have his punishment in this life, he must have it in another; and for this the day of wrath - the day of judgment, is prepared.
Albert Barnes: Notes on the Bible - 1834
21:31: Who shall declare his way to his face? - That is, the face of the wicked. Who shall dare to rise up and openly charge him with his guilt? The idea is, that none would dare to do it, and that, therefore, the wicked man was not punished according to his character here, and was reserved to a day of future wrath.
And who shall repay him what he hath done? - The meaning is, that many wicked people lived without being punished for their sins. No one was able to recompense them for the evil which they had done, and consequently they lived in security and prosperity. Such were the tyrants and conquerors, who had made the world desolate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: declare: Sa2 12:7-12; Kg1 21:19-24; Psa 50:21; Jer 2:33-35; Mar 6:18; Act 24:25; Gal 2:11
repay: Job 21:19, Job 41:11; Deu 7:10; Isa 59:13; Rom 12:19; Jam 2:13
Job 21:32
Geneva 1599
21:31 Who shall declare his way (s) to his face? and who shall repay him [what] he hath done?
(s) Though men flatter him, and no one dares to reprove him in this world, yet death is a token that he will bring him to an account.
John Gill
21:31 Who shall declare his way to his face?.... Jarchi and Aben Ezra think that Job here returns to God, and speaks of him, as in Job 21:22; signifying that no man can or ought to presume to charge the ways of God in his providence with inequality or injustice, in sparing the wicked now, and reserving them to wrath and destruction hereafter; since he is a sovereign Being, and does what he pleases, and none can hinder him, nor ought any to say to him, what dost thou? nor does he give an account of his matters to the children of men; but this respects the wicked man, and describes his state and condition in this life, as being possessed of such wealth and riches, and living in such grandeur and splendour, and advanced to such places of honour and glory, as to be above the reproof of men; though his way, his course of life, is a very wicked one, and he ought to be told to his face the evil of his way, and the danger he is exposed to by it, and what will be the sad consequence of it; his relations and friends, his neighbours and acquaintance, should labour to convince him of his evil, and reprove him to his face, and endeavour to reclaim him from it; but how few are there that have courage and faithfulness enough to do this, since they are sure to incur his displeasure and hatred, and run the risk of their lives, as John the Baptist lost his for his faithfulness in reproving Herod to his face, for taking to him his brother Philip's wife? Mt 14:3;
and who shall repay him what he hath done? bring him to an account for his crimes, and to just punishment for them; who will venture to bring a charge against him, or enter an action at law, bring him before a court of judicature, and prosecute him, and get judgment passed upon him? as such a man is above all reproof for his sins, he is out of the reach of punishment for them; he lives with impunity, none can punish him but God; and being lifted up with his greatness, he neither fears God nor regards man.
John Wesley
21:31 Declare - His power and splendor are so great, that scarce any man dare reprove him.
Robert Jamieson, A. R. Fausset and David Brown
21:31 That is, who dares to charge him openly with his bad ways? namely, in this present life. He shall, I grant (Job 21:30), be "repaid" hereafter.
21:3221:32: ※ Եւ ինքն ՚ի գերեզմանի գնաց, եւ ՚ի տապանի տքնեցաւ[9291]։ [9291] Այլք. Եւ ինքն ՚ի գերեզմանս գնաց։
32 Եւ ինքը դէպի գերեզման ուղղուեց. անքուն անցկացրեց-մնաց տապանում. ձորի խիճերը քաղցր թուացին:
32 Բայց ան ալ գերեզմանը պիտի տարուի Ու շիրմին մէջ պիտի մնայ։
Եւ ինքն ի գերեզմանս գնաց, եւ ի տապանի տքնեցաւ:

21:32: ※ Եւ ինքն ՚ի գերեզմանի գնաց, եւ ՚ի տապանի տքնեցաւ[9291]։
[9291] Այլք. Եւ ինքն ՚ի գերեզմանս գնաց։
32 Եւ ինքը դէպի գերեզման ուղղուեց. անքուն անցկացրեց-մնաց տապանում. ձորի խիճերը քաղցր թուացին:
32 Բայց ան ալ գերեզմանը պիտի տարուի Ու շիրմին մէջ պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3221:32 Его провожают ко гробам и на его могиле ставят стражу.
21:32 καὶ και and; even αὐτὸς αυτος he; him εἰς εις into; for τάφους ταφος grave ἀπηνέχθη αποφερω carry away / off καὶ και and; even ἐπὶ επι in; on σορῷ σορος.1 coffin ἠγρύπνησεν αγρυπνεω slumberless; sleepless
21:32 וְ֭ ˈw וְ and הוּא hû הוּא he לִ li לְ to קְבָרֹ֣ות qᵊvārˈôṯ קֶבֶר grave יוּבָ֑ל yûvˈāl יבל bring וְֽ wᵊˈ וְ and עַל־ ʕal- עַל upon גָּדִ֥ישׁ gāḏˌîš גָּדִישׁ heap יִשְׁקֹֽוד׃ yišqˈôḏ שׁקד be wakeful
21:32. ipse ad sepulchra ducetur et in congerie mortuorum vigilabitHe shall be brought to the graves, and shall watch in the heap of the dead.
32. Yet shall he be borne to the grave, and shall keep watch over the tomb.
Yet shall he be brought to the grave, and shall remain in the tomb:

21:32 Его провожают ко гробам и на его могиле ставят стражу.
21:32
καὶ και and; even
αὐτὸς αυτος he; him
εἰς εις into; for
τάφους ταφος grave
ἀπηνέχθη αποφερω carry away / off
καὶ και and; even
ἐπὶ επι in; on
σορῷ σορος.1 coffin
ἠγρύπνησεν αγρυπνεω slumberless; sleepless
21:32
וְ֭ ˈw וְ and
הוּא הוּא he
לִ li לְ to
קְבָרֹ֣ות qᵊvārˈôṯ קֶבֶר grave
יוּבָ֑ל yûvˈāl יבל bring
וְֽ wᵊˈ וְ and
עַל־ ʕal- עַל upon
גָּדִ֥ישׁ gāḏˌîš גָּדִישׁ heap
יִשְׁקֹֽוד׃ yišqˈôḏ שׁקד be wakeful
21:32. ipse ad sepulchra ducetur et in congerie mortuorum vigilabit
He shall be brought to the graves, and shall watch in the heap of the dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32. Не обличаемый никем в течение своей жизни, нечестивый пользуется знаками внимания и уважения и после смерти. Его с почетом провожают до могилы, и память о нем не исчезает, как утверждает Вилдад (XVIII:17), а продолжает жить: "на его могиле ставять стражу", - такой или иной памятник, - или же просто оберегают ее от разрушения.
Adam Clarke: Commentary on the Bible - 1831
21:32: Yet shall he be brought to the grave - He shall die like other men; and the corruption of the grave shall prey upon him. Mr. Carlyle, in his specimens of Arabic poetry, Translations, p. 16, quotes this verse, which he translates and paraphrases, והוא לקברות יובל "He shall be brought to the grave," ועל גדוש ישקוד And shall watch upon the high-raised heap." It was the opinion of the pagan Arabs, that upon the death of any person, a bird, by them called Manah, issued from the brain, and haunted the sepulcher of the deceased, uttering a lamentable scream.
This notion, he adds, is evidently alluded to in Thus Abusahel, on the death of his mistress: -
"If her ghost's funereal screech
Through the earth my grave should reach,
On that voice I loved so well
My transported ghost would dwell."
Albert Barnes: Notes on the Bible - 1834
21:32: Yet shall he be brought to the grave - Margin, "graves." That is, he is brought with honor and prosperity to the grave. He is not cut down by manifest divine displeasure for his sins. He is conducted to the grave as other people are, not withstanding his enormous wickedness. The "object" of this is clearly to state that he would not be overwhelmed with calamity, as the friends of Job had maintained, and that nothing could be determined in regard to his character from the divine dealings toward him in this life.
And shall remain in the tomb - Margin, "watch in the heap." The marginal reading does not make sense, though it seems to be an exact translation of the Hebrew. Noyes renders it, "Yet he still survives upon his tomb." Prof. Lee, "For the tomb was he watchful;" that is, his anxiety was to have an honored and a splendid burial. Wemyss, "They watch over his tomb;" that is, he is honored in his death, and his friends visit his tomb with affectionate solicitude, and keep watch over his grave. So Dr. Good renders it. Jerome translates it; "et in congerie mortuorum vigilabit." The Septuagint, "And he shall be borne to the graves, and he shall watch over the tombs;" or, he shall cause a watch to be kept over his tomb - ἐπὶ σωρῶν ἠγρύπνησεν epi sō rō n ē grupnē sen. Amidst this variety of interpretation, it is not easy to determine the true sense of the passage. The "general" meaning is not difficult.
It is, that he should be honored even in his death; that he would live in prosperity, and be buried with magnificence. There would be nothing in his death or burial which would certainly show that God regarded him as a wicked man. But there is considerable difficulty in determining the exact sense of the original words. The word rendered "tomb" in the text and "heap" in the margin (גדישׁ gâ dı̂ ysh) occurs only in the following places, Exo 22:6; ; Jdg 15:5, where it is rendered "a shock of corn," and in this place. The "verb" in the Syriac, Arabic, and in Chaldee, means "to heap up" (see Castell), and the noun may denote, therefore, a stack, or a heap, of grain, or a tomb, that was made by a pile of earth, or stones. The ancient "tumuli" were there heaps of earth or stone, and probably such a pile was made usually over a grave as a monument. On the meaning of the word used here, the reader may consult Bochart, Hieroz. P. i.
L. iii. c. xiii. p. 853. There can be little doubt that it here means a tomb, or a monument raised over a tomb. There is more difficulty about the word rendered "shall remain" (ישׁקוד yı̂ shqô d). This properly means, to wake, to be watchful, to be sleepless. So the Chaldee שקד, and the Arabic "dakash" The verb is commonly rendered in the Scriptures, "watch," or "waketh." See Psa 127:1; Psa 102:7; Jer 31:28; Jer 1:12; Jer 5:6; Jer 44:27; Isa 29:20; Ezr 8:29; Dan 9:14. There is usually in the word the notion of "watching," with a view to guarding, or protecting, as when one watches a vineyard, a house, or other property. The sense here is, probably, that his tomb should be carefully "watched" by friends, and the verb is probably taken impersonally, or used to denote that "someone" would watch over his grave. This might be either as a proof of affection, or to keep it in repair. One of the most painful ideas might have been then, as it is now among American savages (Bancroft's History of the United States, vol. iii. p. 299), that of having the grave left or violated, and it may have been regarded as a special honor to have had friends, who would come and watch over their sepulchre.
According to this view, the meaning is, that the wicked man was often honorably buried; that a monument was reared to his memory; and that every mark of attention was paid to him after he was dead. Numbers followed him to his burial, and friends came and wept with affection around his tomb. The argument of Job is, that there was no such distinction between the lives and death of the righteous and the wicked as to make it possible to determine the character; and is it not so still? The wicked man often dies in a palace, and with all the comforts that every clime can furnish to alleviate his pain, and to soothe him in his dying moments. He lies upon a bed of down; friends attend him with unwearied care; the skill of medicine is exhausted to restore him, and there is every indication of grief at his death. So, in the place of his burial, a monument of finest marble, sculptured with all the skill of art, is reared over his grave. An inscription, beautiful as taste can make it, proclaims his virtues to the traveler and the stranger. Friends go and plant roses over his grave, that breathe forth their odors around the spot where he lies. Who, from the dying scene, the funeral, the monument, the attendants, would suppose that he was a man whom God abhorred, and whose soul was already in hell? This is the argument of Job, and of its solidity no one can doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: he be: Psa 49:14; Eze 32:21-32; Luk 16:22
grave: Heb. graves
remain in the tomb: Heb. watch in the heap
Job 21:33
Carl Friedrich Keil and Franz Delitzsch
21:32
32 And he is brought to the grave,
And over the tomb he still keepeth watch.
33 The clods of the valley are sweet to him,
And all men draw after him,
As they preceded him without number.
. . . . . .
34 And how will ye comfort me so vainly!
Your replies are and remain perfidy.
During life removed at the time of dire calamity, this unapproachable evil-doer is after his death carried to the grave with all honour (יוּבל, comp. Job 10:19), and indeed to a splendid tomb; for, like משׁכנות above, קברות is also an amplificative plural. It is certainly the most natural to refer ישׁקד, like יוּבל, to the deceased. The explanation: and over the tomb one keeps watch (Bttch., Hahn, Rd., Olsh.), is indeed in itself admissible, since that which serves as the efficient subject is often left unexpressed (Gen 48:2; 4Kings 9:21; Is 53:9; comp. supra, on Job 18:18); but that, according to the prevalent usage of the language, ישׁקד would denote only a guard of honour at night, not also in the day, and that for clearness it would have required גּדישׁו instead of גּדישׁ, are considerations which do not favour this explanation, for שׁקד signifies to watch, to be active, instead of sleeping or resting; and moreover, the placing of guards of honour by graves is an assumed, but not proved, custom of antiquity. Nevertheless, ישׁקד might also in general denote the watchful, careful tending of the grave, and the maqâm (the tomb) of one who is highly honoured has, according to Moslem custom, servants (châdimı̂n) who are appointed for this duty. But though the translation "one watches" should not be objected to on this ground, the preference is to be given to a commendable rendering which makes the deceased the subject of ישׁקד. Raschi's explanation does not, however, commend itself: "buried in his own land, he also in death still keeps watch over the heaps of sheaves." The lxx translates similarly, ἐπὶ σωρῶν, which Jerome improperly, but according to a right sentiment, translates, in congerie mortuorum. For after the preceding mention of the pomp of burial, גּדישׁ, which certainly signifies a heap of sheaves in Job 5:26, is favoured by the assumption of its signifying a sepulchral heap, with reference to which also in that passage (where interment is likewise the subject of discourse) the expression is chosen. Haji Gaon observes that the dome (קבּה, Arab. qbbt, the dome and the sepulchral monument vaulted over by it)
(Note: Vid., Lane's Manners and Customs of the Modern Egyptians (translated by Zenker).)
erected over graves according to Arab custom is intended; and Aben-Ezra says, that not exactly this, but in general the grave-mound formed of earth, etc., is to be understood. In reality, גדישׁ (from the verb גדשׁ, cumulare, commonly used in the Talmud and Aramaic) signifies cumulus, in the most diversified connections, which in Arabic are distributed among the verbs jds, kds, and jdš, especially tumulus, Arab. jadatun (broader pronunciation jadafun). If by grave-mound a mound with the grave upon it can be understood, a beautiful explanation is presented which accords with the preference of the Beduin for being buried on an eminence, in order that even in death he may be surrounded by his relations, and as it were be able still to overlook their encampment: the one who should have had a better lot is buried in the best place of the plain, in an insignificant grave; the rich man, however, is brought up to an eminence and keeps watch on his elevated tomb, since from this eminence as from a watch-tower he even in death, as it were, enjoys the wide prospect which delighted him so while living.
(Note: "Take my bones," says an Arabian poem, "and carry them with you, wherever you go; and if ye bury them, bury them opposite your encampment! And bury me not under a vine, which would shade me, but upon a hill, so that my eye can see you!" Vid., Ausland, 1863, Nr. 15 (Ein Ritt nach Transjordanien).)
But the signification collis cannot be supported; גדישׁ signifies the hill which is formed by the grave itself, and Job 21:33 indeed directs us to the wady as the place of burial, not to the hill. But if גדישׁ is the grave-mound, it is also not possible with Schlottm. to think of the pictures on the wall and images of the deceased, as they are found in the Egyptian vaults (although in Job 3:14 we recognised an allusion to the pyramids), for it cannot then be a גדישׁ in the strict sense that is spoken of; the word ought, like the Arabic jdṯ (which the Arab. translation of the New Testament in the London Polyglott uses of the μνημεῖον of Jesus), with a mingling of its original signification, to have been used in the general signification sepulcrum. This would be possible, but it need not be supposed. Job's words are the pictorial antithesis to Bildad's assertion, Job 18:17, that the godless man dies away without trace or memorial; it is not so, but as may be heard from the mouth of people who have experience in the world: he keeps watch over his tomb, he continues to watch although asleep, since he is continually brought to remembrance by the monument built over his tomb. A keeping watch that no one approaches the tomb disrespectfully (Ew.), is not to be thought of. שׁקד is a relative negation of the sleep of death: he is dead, but in a certain manner he continues to live, viz., in the monument planting forward his memory, which it remains for the imagination to conceive of as a mausoleum, or weapons, or other votive offerings hung upon the walls, etc. In connection with such honour, which follows him even to and beyond death, the clods of the valley (est ei terra levis) are sweet (מתקוּ is accentuated with Mercha, and לו without Makkeph with little-Rebia) to him; and if death in itself ought to be accounted an evil, he has shared the common fate which all men after him will meet, and which all before him have met; it is the common end of all made sweet to him by the pageantry of his burial and his after-fame. Most modern expositors (Ew., Hirz., Umbr., Hlgst., Welte) understand the ימשׁך, which is used, certainly, not in the transitive signification: to draw after one's self, but in the intransitive: to draw towards (lxx απελεύσεται), as Judg 4:6 (vid., Ges. Thes.), of an imitative treading of the same way; but כּל־אדם would then be an untrue hyperbole, by which Job would expose himself to the attack of his adversaries.
In Job 21:34 Job concludes his speech; the Waw of ואיך, according to the idea (as e.g., the Waw in ואני, Is 43:12), is an inferential ergo. Their consolation, which is only available on condition of penitence, is useless; and their replies, which are intended to make him an evil-doer against the testimony of his conscience, remain מעל. It is not necessary to construe: and as to your answers, only מעל remains. The predicate stands per attractionem in the sing.: their answers, reduced to their true value, leave nothing behind but מעל, end in מעל, viz., באלהים, Josh 22:22, perfidious sinning against God, i.e., on account of the sanctimonious injustice and uncharitableness with which they look suspiciously on him.
Job has hitherto answered the accusations of the friends, which they express in ever-increasingly terrible representations of the end of the godless, presenting only the terrible side of their dogma of the justice of God, with a stedfast attestation of his innocence, and with the ever-increasing hope of divine vindication against human accusation. In him was manifest that faith which, being thrust back by men, clings to God, and, thrust back by God, even soars aloft from the present wrath of God to His faithfulness and mercy. The friends, however, instead of learning in Job's spiritual condition to distinguish between the appearance and the reality in this confidence, which comes back to itself, see in it only a constant wilful hardening of himself against their exhortations to penitence. It does not confound them, that he over whom, according to their firm opinion, the sword of God's vengeance hangs, warns them of that same sword, but only confirms them still more in their conviction, that they have to do with one who is grievously self-deluded.
Zophar has painted anew the end of the evil-doer in the most hideous colours, in order that Job might behold himself in this mirror, and be astonished at himself. We see also, from the answer of Job to Zophar's speech, that the passionate excitement which Job displayed at first in opposition to the friends has given place to a calmer tone; he has already got over the first impression of disappointed expectation, and the more confidently certain of the infallibility of divine justice he becomes, the more does he feel raised above his accusers. He now expects no further comfort; careful attention to what he has to say shall henceforth be his consolation. He will also complain against and of men no more, for he has long since ceased to hope for anything for himself from men; his vexation concerns the objective indefensibility of that which his opponents maintain as a primeval law of the divine government in the world. The maxim that godlessness always works its own punishment by a calamitous issue, is by no means supported by experience. One sees godless persons who are determined to know nothing of God, and are at the same time prosperous. It is not to be said that God treasures up the punishment they have deserved for their children. The godless ought rather to bear the punishment themselves, since the destiny of their children no longer concerns them after they have enjoyed their fill of life. That law is therefore a precept which human short-sightedness has laid down for God, but one by which, however, He is not guided. The godless who have lived prosperously all their days, and the righteous who have experienced only sorrow, share the common lot of death. One has only to ask persons who have had experience of the world: they can relate instances of notorious sinners who maintained their high position until death, and who, without being overtaken by divine judgments, and without human opposition and contradiction, were carried in honour to the grave, and their memory is immortalized by the monuments erected over their tomb. From this Job infers that the connection into which the friends bring his suffering with supposed guilt, is a false one, and that all their answers are, after all, reducible to an unjust and uncharitable judgment, by which they attack (מעל) God.
Job has more than once given expression to the thought, that a just distribution of prosperity and misfortune is not to be found in the world, Job 9:22-24; Job 12:6. But now for the first time he designedly brings it forward in reply to the friends, after he has found every form of assertion of his innocence unavailing, and their behaviour towards him with their dogma is become still more and more inconsiderate and rash. Job sins in this speech; but in order to form a correct judgment of this sinning, two things must be attended to. Job does not revel in the contradiction in which this lasting fact of experience stands to the justice of divine retribution, he had rather be ignorant of it; for he has no need of it in order, in spite of his affliction, to be able to hold fast the consciousness of his innocence. No indeed! if he thinks of this mystery he is perplexed, and shuddering comes over him, Job 21:6. And when he depicts the prosperity of sinners, he expresses his horror of the sins of such prosperous men in the words: The counsel of the ungodly be far from me! (Job 21:16), in order that it may not be erroneously imagined that he lusts after such prosperity.
If we compare Zophar's and Job's speeches one with another, we are obliged to say, that relatively the greater right is on the side of Job. True, the Scriptures confirm what Zophar says of the destruction of the evil-doer in innumerable passages; and this calamitous end of one who has long been prosperous and defiant, is the solution by which the Old Testament Scriptures (Ps. 37, 73; Jer 12:1-3; Hab. 1:13-2:1) remove the stumbling-block of the mysterious phenomenon of the prosperity of the evil-doer. But if we bear in mind that this solution is insufficient, so long as that calamitous end is regarded only outwardly, and with reference to the present world, - that the solution only becomes satisfactory when, as in the book of Ecclesiastes, in reply to a similar doubt to that which Job expresses (Eccles 7:15; Eccles 8:14), the end is regarded as the end of all, and as the decision of a final judgment which sets all contradictions right, - that, however, neither Zophar nor Job know anything of a decision beyond death, but regard death as the end whither human destiny and divine retribution tend, without being capable of any further distinction: we cannot deny that Job is most in the right in placing the prosperous life and death of the godless as based upon the incontrovertible facts of experience, in opposition to Zophar's primeval exceptionless law of the terrible end of the godless. The speeches of Zophar and of Job are both true and false, - both one-sided, and therefore mutually supplementary. The real final end of the evil-doer is indeed none other than Zophar describes; and the temporal prosperity of the evil-doer, lasting often until death, is really a frequent phenomenon. If, however, we consider further, that Job is not able to deny the occurrence of such examples of punishment, such revelations of the retributive justice of God, as those which Zophar represents as occurring regularly and without exception; that, however, on the other hand, exceptional instances undeniably do exist, and the friends are obliged to be blind to them, because otherwise the whole structure of their opposition would fall in, - it is manifest that Job is nearer to the truth than Zophar. For it is truer that the retributive justice of God is often, but by far not always, revealed in the present world and outwardly, than that it never becomes manifest.
Wherein, then, does Job's sin in this speech consist? Herein, that he altogether ignores the palpably just distribution of human destinies, which does occur frequently enough. In this he becomes unjust towards his opponent, and incapable of convincing him. From it, it appears as though in the divine government there is not merely a preponderance of what is mysterious, of what is irreconcilable with divine justice, but as though justice were altogether contradicted. The reproach with which he reproaches his opponents: Shall one teach God understanding? is one which also applies to himself; for when he says that God, if He punishes, must visit punishment upon the evil-doer himself, and not on his children, it is an unbecoming dictation with regard to God's doing. We should be mistaken in supposing that the poet, in Job 21:19-21, brings forward a concealed contradiction to the Mosaic doctrine of retribution; nowhere in the Old Testament, not even in the Mosaic law, is it taught, that God visits the sins of the fathers on the children, while He allows them themselves to go free, Ex 20:5, comp. Deut 24:16; Ezek 18:1; Jer 31:29. What Job asserts, that the sinner himself must endure the punishment of his sins, not his children instead of him, is true; but the thought lying in the background, that God does not punish where He ought to punish, is sinful. Thus here Job again falls into error, which he must by and by penitently acknowledge and confess, by speaking unbecomingly of God: the God of the future is again vanished from him behind the clouds of temptation, and he is unable to understand and love the God of the present; He is a mystery to him, the incomprehensibility of which causes him pain. "The joyous thought of the future, which a little before struggled forth, again vanishes, because the present, into the abyss of which he is again drawn down, has remained perfectly dark the whole time, and as yet no bridge has been revealed crossing from this side to that."
John Gill
21:32 Yet shall he be brought to the grave,.... Or "and", "or yea he shall be brought", &c. (a); for the meaning is not, that though he is great in life he shall be brought low enough at death; for Job is still describing the grand figure wicked men make, even at death, as well as in life; for he is not only brought to the grave, as all men are, it being the house appointed for all living, and every man's long home; but the wicked rich man is brought thither in great funeral pomp, in great state, as the rich sinner was buried, Eccles 8:10; or "to the graves" (b), the place where many graves are, the place of the sepulchres of his ancestors; and in the chiefest and choicest of them he is interred, and has an honourable burial; not cast into a ditch, or buried with the burial of an ass, as Jehoiakim was, being cast forth beyond the gates of the city, Jer 22:19; and shall remain in the tomb; quiet and undisturbed, when it has been the lot of others to have their bones taken out of their grave, and spread before the sun, see Jer 8:1; and even some good men, who have had their graves dug up, their bones taken out and burnt, and their ashes scattered about, as was the case of that eminent man, John Wickliff, here in England. The word for "tomb" signifies an "heap" (c), and is sometimes used for an heap of the fruits of the earth; which has led some to think of the place of this man's interment being in the midst of a corn field; but the reason why a grave or tomb is so called is, because a grave, through a body or bodies being laid in it, rises up higher than the common ground; and if it has a tomb erected over it, that is no other than an heap of stones artificially put together; or it may be so called from the heaps of bodies one upon another in a grave, or vault, over which the tomb is, or where every part of the body is gathered and heaped (d); from this sense of the word some have given this interpretation of the passage, that the wicked man shall be brought to his grave, and abide there, after he has heaped up a great deal of wealth and riches in this world; which, though a truth, seems not to be intended here, any more than others taken from the different signification of the word translated "remain". It is observed by some to signify to "hasten" (e), from whence the almond tree, which hastens to put forth its bloom, has its name, Jer 1:10; and so give this as the sense, that such a man, being of full age, is ripe for death, and, comes to his grave, or heap, like a shock of corn in its season. Others observe, that it signifies to "watch"; and so in the margin of our Bibles the clause is put, "he shall watch in the heap" (f), which is differently interpreted; by some, that he early and carefully provides himself a tomb, as Absalom in his lifetime set up a sepulchral pillar for himself, 2Kings 18:18; and Shebna the scribe, and Joseph of Arimathea, hewed themselves sepulchres out of the rock, Is 22:15; and others think the allusion is either to statues upon tombs, as are still in use in our days, where they are placed as if they were watching over the tombs; or to bodies embalmed, according to the custom of the eastern countries, especially the Egyptians, which were set up erect in their vaults, and seemed as if they were alive, and there set to watch the places they were in, rather than as if buried there; or, according to others, "he shall be watched", or "the keeper shall watch at", or "over the tomb" (g), that the body is not disturbed or taken away; but the sense our version gives is best, and most agrees with the context, and the scope of it, and with what follows.
(a) "et ipse", Pagninus, Montanus, &c. (b) "ad sepulchra", V. L. Montamus, Vatablus, Drusius, Beza, Mercerus, Michaelis, Schultens; "in sepulchra", Junius & Tremellius, Piscator. (c) "super acervo", Montanus, Codurcus; so Bolducius, Mercerus. (d) Vid. David de Pomis Lexic. fol. 14. 3. (e) "festinabit", Pagninus; so some in Vatablus, and Ben Melech. (f) "Vigilabit", V. L. Tigurine version, Montanus; "vigilat", Michaelis, Schultens; "erit tanquam vigil", Bolducius. (g) "Vigilabitur", Beza; "vigilatur", Cocceius; so Calovius.
John Wesley
21:32 And - The pomp of his death shall be suitable to the glory of his life. Brought - With pomp and state, as the word signifies. Grave - Heb. to the graves; to an honourable and eminent grave: the plural number being used emphatically to denote eminency. He shall not die a violent but a natural death.
Robert Jamieson, A. R. Fausset and David Brown
21:32 Yet--rather, "and."
brought--with solemn pomp (Ps 45:15).
grave--literally, "graves"; that is, the place where the graves are.
remain in--rather, watch on the tomb, or sepulchral mound. Even after death he seems still to live and watch (that is, have his "remembrance" preserved) by means of the monument over the grave. In opposition to Bildad (Job 18:17).
21:3321:33: ※ Եւ քաղցրացան նմա խիճք հեղեղատի։ ※ Եւ զհետ նորա ամենայն մարդ գնասցէ, եւ յառաջ քան զնա անթիւք[9292]։ [9292] Ոմանք. Քաղցրացան նմա։
33 Նրա յետեւից կ’երթան բոլորը, իսկ առջեւից էլ՝ մարդիկ բիւրաւոր:
33 Ձորին հողի կոշտերը անոր անոյշ պիտի գան Ու ամէն մարդ անոր ետեւէն պիտի երթայ, Իսկ անոր առջեւէն գացողներուն հաշիւը չկայ։
Եւ քաղցրացան նմա խիճք հեղեղատի. եւ զհետ նորա ամենայն մարդ գնասցէ, եւ յառաջ քան զնա անթիւք:

21:33: ※ Եւ քաղցրացան նմա խիճք հեղեղատի։ ※ Եւ զհետ նորա ամենայն մարդ գնասցէ, եւ յառաջ քան զնա անթիւք[9292]։
[9292] Ոմանք. Քաղցրացան նմա։
33 Նրա յետեւից կ’երթան բոլորը, իսկ առջեւից էլ՝ մարդիկ բիւրաւոր:
33 Ձորին հողի կոշտերը անոր անոյշ պիտի գան Ու ամէն մարդ անոր ետեւէն պիտի երթայ, Իսկ անոր առջեւէն գացողներուն հաշիւը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3321:33 Сладки для него глыбы долины, и за ним идет толпа людей, а идущим перед ним нет числа.
21:33 ἐγλυκάνθησαν γλυκαινω he; him χάλικες χαλιξ and; even ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ἀπελεύσεται απερχομαι go off; go away καὶ και and; even ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him ἀναρίθμητοι αναριθμητος innumerable
21:33 מָֽתְקוּ־ mˈāṯᵊqû- מתק be sweet לֹ֗ו lˈô לְ to רִגְבֵ֫י riḡᵊvˈê רֶגֶב clod נָ֥חַל nˌāḥal נַחַל wadi וְ֭ ˈw וְ and אַחֲרָיו ʔaḥᵃrāʸw אַחַר after כָּל־ kol- כֹּל whole אָדָ֣ם ʔāḏˈām אָדָם human, mankind יִמְשֹׁ֑וךְ yimšˈôḵ משׁך draw וּ֝ ˈû וְ and לְ lᵊ לְ to פָנָ֗יו fānˈāʸw פָּנֶה face אֵ֣ין ʔˈên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number
21:33. dulcis fuit glareis Cocyti et post se omnem hominem trahet et ante se innumerabilesHe hath been acceptable to the gravel of Cocytus, and he shall draw every man after him, and there are innumerable before him.
33. The clods of the valley shall be sweet unto him, and all men shall draw after him, as there were innumerable before him.
The clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him:

21:33 Сладки для него глыбы долины, и за ним идет толпа людей, а идущим перед ним нет числа.
21:33
ἐγλυκάνθησαν γλυκαινω he; him
χάλικες χαλιξ and; even
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
ἀπελεύσεται απερχομαι go off; go away
καὶ και and; even
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
ἀναρίθμητοι αναριθμητος innumerable
21:33
מָֽתְקוּ־ mˈāṯᵊqû- מתק be sweet
לֹ֗ו lˈô לְ to
רִגְבֵ֫י riḡᵊvˈê רֶגֶב clod
נָ֥חַל nˌāḥal נַחַל wadi
וְ֭ ˈw וְ and
אַחֲרָיו ʔaḥᵃrāʸw אַחַר after
כָּל־ kol- כֹּל whole
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
יִמְשֹׁ֑וךְ yimšˈôḵ משׁך draw
וּ֝ ˈû וְ and
לְ lᵊ לְ to
פָנָ֗יו fānˈāʸw פָּנֶה face
אֵ֣ין ʔˈên אַיִן [NEG]
מִסְפָּֽר׃ mispˈār מִסְפָּר number
21:33. dulcis fuit glareis Cocyti et post se omnem hominem trahet et ante se innumerabiles
He hath been acceptable to the gravel of Cocytus, and he shall draw every man after him, and there are innumerable before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
33. С почетом погребенный, не тревожимый дурными отзывами потомков, грешник спокойно спит в "глыбах долины" (XXXVIII:38), - любимом месте погребения на востоке, а то счастье, которым он пользовался в течение своей жизни, вызывает в потомках не чувство ужаса (XVIII:20), а стремление подражать ему (ср. Еккл IV:15-16), подобно тому, как и он шел по стопам своих предшественников.
Adam Clarke: Commentary on the Bible - 1831
21:33: The clods of the valley shall be sweet unto him - Perhaps there is an allusion here to the Asiatic mode of interment for princes, saints, and nobles: a well-watered valley was chosen for the tomb, where a perpetual spring might be secured. This was intended to be the emblem of a resurrection, or of a future life; and to conceal as much as possible the disgrace of the rotting carcass.
Every man shall draw after him - There seem to be two allusions intended here:
1. To death, the common lot of all. Millions have gone before him to the tomb; and כל אדם col adam, all men, shall follow him: all past generations have died, all succeeding generations shall die also.
2. To pompous funeral processions; multitudes preceding, and multitudes following, the corpse.
Albert Barnes: Notes on the Bible - 1834
21:33: The clods of the valley shall be sweet unto him - That is, he shall lie as calmly as others in the grave. The language here is taken from that delusion of which we all partake when we reflect on death. We think of "ourselves" in the grave, and it is almost impossible to divest our minds of the idea, that we shall be conscious there, and be capable of understanding our condition. The idea here is, that the person who was thus buried, might be sensible of the quiet of his abode, and enjoy, in some measure, the honors of the beautiful or splendid tomb, in which he was buried, and the anxious care of his friends. So we "think" of our friends, though we do not often "express" it. The dear child that is placed in the dark vault, or that is covered up in the ground - we feel as if we could not have him there. We insensibly shudder, as if "he" might be conscious of the darkness and chilliness, and "a part" of our trial arises from this delusion. So felt the American savage - expressing the emotions of the heart, which, in other cases, are often concealed. "At the bottom of a grave, the melting snows had left a little water; and the sight of it chilled and saddened his imagination. 'You have no compassion for my poor brother' - such was the reproach of an Algonquin - 'the air is pleasant, and the sun so cheering, and yet you do not remove the snow from the grave, to warm him a little,' and he knew no contentment until it was done." - Bancroft's History, U. S. iii. 294, 295. The same feeling is expressed by Fingal over the grave of Gaul:
Prepare, ye children of musical strings,
The bed of Gaul, and his sun-beam by him;
Where may be seen his resting place from afar
Which branches high overshadow,
Under the wing of the oak of greenest flourish,
Of quickest growth, and most durable form,
Which will shoot forth its leaves to the breeze of the shower,
While the heath around is still withered.
Its leaves, from the extremity of the land,
Shall be seen by the birds in Summer;
And each bird shall perch, as it arrives,
On a sprig of its verdant branch;
Gaul in this mist shall hear the cheerful note,
While the virgins are singing of Evirchoma.
Thus, also, Knolles (History of the Turks, p. 332) remarks of the Sultan Muted II, that "after his death, his son raised the siege, and returned back to Adrianople. He caused the dead to be buried with great solemnity in the Western suburbs of Broosa, in a chapel without a roof, in accordance with the express desire of the Sultan, in order that the mercy and blessing of God might descend on him, that the sun and the moon might shine on his grave, and the rain and the dew of heaven fall upon it." Rosenmuller's Alte u. neue Morgenland, "in loc." The word "clods" here, is rendered "stones" by Prof. Lee, but the more general interpretation is that of "sods," or "clods." The word is used only here, and in , where it is also rendered clods. The word "valley" (נחל nachal) means usually a stream, brook, or rivulet, and then a valley where such a brook runs. Notes . It is not improbable that such valleys were chosen as burial places, from the custom of planting shrubs and flowers around a grave, because they would flourish best there. The valley of Jehoshaphat, near Jerusalem, was long occupied as a burial place.
And every man shall draw after him - Some suppose that this means, that he shall share the common lot of mortals - that innumerable multitudes have gone there before him - and that succeeding generations shall follow to the same place appointed for all the living. "Noyes." Others, however, suppose that this refers to a funeral procession and that the meaning is, that all the world is drawn out after him, and that an innumerable multitude precedes him when he is buried. Others, again, suppose it means, that his example shall attract many to follow and adopt his practices, as many have done before him in imitating similar characters. "Lee." It is clear, that there is some notion of honor, respect, or pomp in the language; and it seems to me more likely that the meaning is, that he would draw out every body to go to the place where he was buried, that they might look on it, and thus honor him. What multitudes would go to look on the grave of Alexander the Great! How many have gone to look on the place where Caesar fell! How many have gone, and will go, to look on the place where Nelson or Napoleon is buried! This, I think, is the idea here, that the man who should thus die, would draw great numbers to the place where he was buried, and that before him, or in his presence, there was an innumerable multitude, so greatly would he be honored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:33: sweet: Job 3:17, Job 3:18
every man: Job 30:23; Gen 3:19; Ecc 1:4, Ecc 8:8, Ecc 12:7; Heb 9:27
Job 21:34
Geneva 1599
21:33 The (t) clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him.
(t) He will be glad to lie in a slimy pit, who before could not be content with a royal palace.
John Gill
21:33 The clods of the valley shall be sweet unto him,.... Where he lies interred, alluding to places of interment at the bottom of hills, and mountains, and under rocks, in plains and vales, see Gen 35:8; and by this strong figure is signified, that the dead wicked man, lying in the clods of the valley in his grave, is in great repose, and in the utmost ease and quiet, feels no pains of body, nor has any uneasiness of mind concerning what befalls his posterity after his death, Job 14:21;
and every man shall draw after him, as there are innumerable before him; which either respects the pomp at his funeral procession, vast numbers being drawn and gathered together to gaze at it, as is common at grand funerals; and particularly, it may describe the multitude that go before the corpse, as well as those that follow after it; but rather as he is before represented as brought to his grave, and laid there, this clause is added, to denote the universality of death, it being common to all; thousands and ten thousands, even a number which no man can number, have gone before him by death into another world, as every man that comes after him must; and so this may prevent an objection to the grandeur of a wicked man, that after all he dies; but then death is no other than what is common to all men, to the vast multitudes that have gone before, and will be the case of all that come after, to the end of the world.
John Wesley
21:33 Valley - Of the grave, which is low and deep like a valley. Sweet - He shall sweetly rest in his grave. Draw - Heb. he shall draw every man after him, into the grave, all that live after him, whether good or bad, shall follow him to the grave, shall die as he did. So he fares no worse herein than all mankind. He is figuratively said to draw them, because they come after him, as if they were drawn by his example.
Robert Jamieson, A. R. Fausset and David Brown
21:33 As the classic saying has it, "The earth is light upon him." His repose shall be "sweet."
draw--follow. He shall share the common lot of mortals; no worse off than they (Heb 9:27). UMBREIT not so well (for it is not true of "every man"). "Most men follow in his bad steps, as countless such preceded him."
21:3421:34: Եւ զիար՞դ մխիթարեցէք զիս սնոտեօք. եւ ինձ ձեւք դադարելն ո՛չինչ է[9293]։[9293] Ոմանք յաւելուն՝ Մխիթարեցէք զիս բանիւք սնոտեօք։
34 Եւ ինչո՞ւ էք դուք զուր տեղը ջանում ինձ մխիթարել. ձեզանից կեանքում հանգիստ օր բնաւ չեմ ունենայ ես»:
34 Ուրեմն ի՞նչպէս փուճ մխիթարութիւններ կու տաք ինծի, Որովհետեւ ձեր պատասխաններուն մէջ ստութիւն կայ»։
Եւ զիար՞դ մխիթարեցէք զիս սնոտեօք, [217]եւ ինձ ձեւք դադարելն ոչ ինչ է:

21:34: Եւ զիար՞դ մխիթարեցէք զիս սնոտեօք. եւ ինձ ձեւք դադարելն ո՛չինչ է[9293]։
[9293] Ոմանք յաւելուն՝ Մխիթարեցէք զիս բանիւք սնոտեօք։
34 Եւ ինչո՞ւ էք դուք զուր տեղը ջանում ինձ մխիթարել. ձեզանից կեանքում հանգիստ օր բնաւ չեմ ունենայ ես»:
34 Ուրեմն ի՞նչպէս փուճ մխիթարութիւններ կու տաք ինծի, Որովհետեւ ձեր պատասխաններուն մէջ ստութիւն կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3421:34 Как же вы хотите утешать меня пустым? В ваших ответах остается {одна} ложь.
21:34 πῶς πως.1 how δὲ δε though; while παρακαλεῖτέ παρακαλεω counsel; appeal to με με me κενά κενος hollow; empty τὸ ο the δὲ δε though; while ἐμὲ εμε me καταπαύσασθαι καταπαυω rest ἀφ᾿ απο from; away ὑμῶν υμων your οὐδέν ουδεις no one; not one
21:34 וְ֭ ˈw וְ and אֵיךְ ʔêḵ אֵיךְ how תְּנַחֲמ֣וּנִי tᵊnaḥᵃmˈûnî נחם repent, console הָ֑בֶל hˈāvel הֶבֶל breath וּ֝ ˈû וְ and תְשֽׁוּבֹתֵיכֶ֗ם ṯᵊšˈûvōṯêḵˈem תְּשׁוּבָה return נִשְׁאַר־ nišʔar- שׁאר remain מָֽעַל׃ ס mˈāʕal . s מַעַל unfaithfulness
21:34. quomodo igitur consolamini me frustra cum responsio vestra repugnare ostensa sit veritatiHow then do ye comfort me in vain, whereas your answer is shewn to be repugnant to truth?
34. How then comfort ye me in vain, seeing in your answers there remaineth only falsehood?
How then comfort ye me in vain, seeing in your answers there remaineth falsehood:

21:34 Как же вы хотите утешать меня пустым? В ваших ответах остается {одна} ложь.
21:34
πῶς πως.1 how
δὲ δε though; while
παρακαλεῖτέ παρακαλεω counsel; appeal to
με με me
κενά κενος hollow; empty
τὸ ο the
δὲ δε though; while
ἐμὲ εμε me
καταπαύσασθαι καταπαυω rest
ἀφ᾿ απο from; away
ὑμῶν υμων your
οὐδέν ουδεις no one; not one
21:34
וְ֭ ˈw וְ and
אֵיךְ ʔêḵ אֵיךְ how
תְּנַחֲמ֣וּנִי tᵊnaḥᵃmˈûnî נחם repent, console
הָ֑בֶל hˈāvel הֶבֶל breath
וּ֝ ˈû וְ and
תְשֽׁוּבֹתֵיכֶ֗ם ṯᵊšˈûvōṯêḵˈem תְּשׁוּבָה return
נִשְׁאַר־ nišʔar- שׁאר remain
מָֽעַל׃ ס mˈāʕal . s מַעַל unfaithfulness
21:34. quomodo igitur consolamini me frustra cum responsio vestra repugnare ostensa sit veritati
How then do ye comfort me in vain, whereas your answer is shewn to be repugnant to truth?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34. Отсутствие мздовоздаяния делает несбыточными советы и обещания друзей, что под условием обращения к Богу Иов получит земное счастье.
Adam Clarke: Commentary on the Bible - 1831
21:34: How then comfort ye me in vain - Mr. Good translates: "How vainly then would ye make me retract!" See the note on I cannot retract any thing I have said, as I have proved by fact and testimony that your positions are false and unfounded. Your pretensions to comfort me are as hollow as the arguments you bring in support of your exceptionable doctrines.
This chapter may be called Job's triumph over the insinuated calumnies, and specious but false doctrines, of his opponents. The irritability of his temper no longer appears: from the time he got that glorious discovery of his Redeemer, and the Joyous hope of an eternal inheritance, etc., we find no more murmurings, nor unsanctified complainings. He is now full master of himself; and reasons conclusively, because he reasons coolly. Impassioned transports no longer carry him away: his mind is serene; his heart, fixed; his hope, steady; and his faith, strong. Zophar the Naamathite is now, in his presence, as an infant in the gripe of a mighty giant. Another of these pretended friends but real enemies comes forward to renew the attack with virulent invective, malevolent insinuation, and unsupported assertion. Him, Job meets, and vanquishes by pious resignation and fervent prayer. Though, at different times after this, Job had his buffetings from his grand adversary, and some seasons of comparative darkness, yet his faith is unshaken, and he stands as a beaten anvil to the stroke. He effectually exculpates himself, and vindicates the dispensations of his Maker.
There appears to be something in thewhich requires to be farther examined: Have ye not asked them that go by the way? And do ye not know their tokens? It is probable that this verse may allude to the custom of burying the dead by the way-side, and raising up specious and descriptive monuments over them. Job argues that the lot of outward prosperity fell alike to the just and to the unjust, and that the sepulchral monuments by the wayside were proofs of his assertion; for his friends, as well as himself and others, had noted them, and asked the history of such and such persons, from the nearest inhabitants of the place; and the answers, in a great variety of cases, had been: "That monument points out the place where a wicked man lies, who was all his lifetime in prosperity and affluence, yet oppressed the poor, and shut up the bowels of his compassion against the destitute; and this belongs to a man who lived only to serve his God, and to do good to man according to his power, yet had not a day of health, nor an hour of prosperity; God having given to the former his portion in this life, and reserved the recompense of the latter to a future state."
The Septuagint render the verse thus: - Ερωτησατε παραπορευμενους ὁδον, και τα σημεια αυτων ουκ απαλλοτριωσατε, "Inquire of those who pass by the way, and their signs [monuments] ye will not alienate." That is, When ye hear the history of these persons, ye will not then assert that the man who lived in prosperity was a genuine worshipper of the true God, and therefore was blessed with temporal good, and that he who lived in adversity was an enemy to God and was consequently cursed with the want of secular blessings. Of the former ye will hear a different account from those who dare now speak the truth, because the prosperous oppressor is no more; And of the latter ye shall learn that, though afflicted, destitute, and distressed, he was one of those who acknowledged God in all his ways, and never performed an act of religious service to him in hope of secular gain; sought his approbation only, and met death cheerfully, in the hope of being eternally with the Lord.
Neither good nor evil can be known by the occurrences of this life. Every thing argues the certainty of a future state, and the necessity of a day of judgment. They who are in the habit of marking casualties, especially if those whom they love not are the subjects of them, as tokens of Divine displeasure, only show an ignorance of God's dispensations, and a malevolence of mind that would fain arm itself with the celestial thunders, in order to transfix those whom they deem their enemies.
Albert Barnes: Notes on the Bible - 1834
21:34: How then comfort ye me in vain ... - That is, how can you be qualified to give me consolation in my trials, who have such erroneous views of the government and dealings of God? True consolation could be founded only on correct views of the divine government; but such views, Job says, they had not. With their conceptions of the divine administration, they could not administer to him any real consolation. We may learn hence,
(1) That all real consolation in trial must be based on correct apprehensions of the divine character and plans. Falsehood, delusion, error, can give no permanent comfort.
(2) They whose office it is to administer consolation to the afflicted, should seek after the "truth" about God and his government.
They should endeavor to learn why he afflicts people, what purpose he proposes to accomplish, and what are the proper ends of trial. They should have an unwavering conviction that he is right, and should see as far as possible "why" he is right, before they attempt to comfort others. Their own souls should be imbued with the fullest conviction that all the ways of God are holy, and then they should go and endeavor to pour their convictions into other hearts, and make them feel so too. A minister of the gospel, who has unsettled, erroneous, or false views of the character and government of God, is poorly qualified for his station, and will be a "miserable comforter" to those who are in trial. Truth alone sustains the soul in affliction. Truth only can inspire confidence in God. Truth only can break the force of sorrow, and enable the sufferer to look up to God and to heaven with confidence and joy.
(The end of Part One of the Commentary on Job)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:34: comfort: Job 16:2
seeing: Job 13:4, Job 32:3, Job 42:7
falsehood: Heb. transgression
Geneva 1599
21:34 How then comfort (u) ye me in vain, seeing in your answers there remaineth falsehood?
(u) Saying that the just in this world have prosperity and the wicked adversity.
John Gill
21:34 How then comfort ye me in vain,.... This is the conclusion Job draws from the above observations: his friends came to comfort him, and they took methods for it, as they thought, but miserable comforters were they all; what they administered for comfort was in vain, and to no purpose; nor could any be expected from them, on the plan upon which they proceeded; they suggested he was a bad man, because of his afflictions, and they exhorted him to repentance and reformation, and then promised him happiness and prosperity upon it; which could not be expected, as appeared from the face of things in Providence; since, according to the above instances and proofs, wicked men enjoy prosperity, and good men had usually a great share of adversity:
seeing in your answers there remaineth falsehood; all their replies to Job were filled with these intimations and suggestions, that wicked men were only and always afflicted; or if they were at any time in prosperity, it was but for a little while; that good men were seldom or never afflicted, at least as Job was, or but a little afflicted, and for a little while: now Job had proved the contrary to all this, and therefore no consolation could be hoped for from men that held such tenets; comfort only springs from truth, and not falsehood; a man that speaks the truths, or delivers out the truths of God's word, he speaks to comfort and edification; but he that brings nothing but error and falsehood can never be the means and instrument of true solid comfort to any. Job having thus fully proved his point, and confuted the notions of his friends, it might have been thought they would have sat down in silence, and made no further answer; but Eliphaz rises up a third time, and makes a reply, as follows.
John Wesley
21:34 How - Why then do you seek to comfort me with vain hopes of recovering my prosperity, seeing your grounds are false, and experience shews, that good men are often in great tribulation, while the vilest of men prosper.
Robert Jamieson, A. R. Fausset and David Brown
21:34 falsehood--literally, "transgression." Your boasted "consolations" (Job 15:11) are contradicted by facts ("vain"); they therefore only betray your evil intent ("wickedness") against me.