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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Речь Елифаза в третьем разговоре. 1-5. Правосудие Божие, как основание для заключения о греховности Иова. 6-20. Двоякого рода грехи Иова. 21-30. Совет сблизиться с Богом и последствия этого.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Eliphaz here leads on a third attack upon poor Job, in which Bildad followed him, but Zophar drew back, and quitted the field. It was one of the unhappinesses of Job, as it is of many an honest man, to be misunderstood by his friends. He had spoken of the prosperity of wicked men in this world as a mystery of Providence, but they took it for a reflection upon Providence, as countenancing their wickedness; and they reproached him accordingly. In this chapter, I. Eliphaz checks him for his complaints of God, and of his dealings with him, as if he thought God had done him wrong, ver. 2-4. II. He charges him with many high crimes and misdemeanours, for which he supposes God was now punishing him. 1. Oppression and injustice, ver. 5-11. 2. Atheism and infidelity, ver. 12-14. III. He compares his case to that of the old world, ver. 15-20. IV. He gives him very good counsel, assuring him that, if he would take it, God would return in mercy to him and he should return to his former prosperity, ver. 21-30.
Adam Clarke: Commentary on the Bible - 1831
Eliphaz reproves Job for his attempts to clear his character and establish his innocence,4. Charges him with innumerable transgressions; with oppressions towards his brethren, cruelty to the poor, hard-heartedness to the needy, and uncharitableness towards the widow and the orphan; and says it is on these accounts that snares and desolations are come upon him,11. Speaks of the majesty and justice of God: how he cut off the ante-diluvians, the inhabitants of Sodom and the cities of the plain,20. Exhorts him to repent and acknowledge his sins, and promises him great riches and prosperity,30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 22:1, Eliphaz shews that man's goodness profits not God; Job 22:5, He accuses Job of divers sins; Job 22:21, He exhorts him to repentance, with promises of mercy.
Job 22:2
John Gill
INTRODUCTION TO JOB 22
This chapter contains the third and last reply of Eliphaz to Job, in which he charges him with having too high an opinion of himself, of his holiness and righteousness, as if God was profited by it, and laid thereby under obligation to him, whereas he was not, Job 22:1; and as if he reproved and chastised him, because of his fear of him, whereas it was because of his sins, Job 22:4; an enumeration of which he gives, as of injustice, oppression, cruelty to the poor, and even of atheism and infidelity, for which snares and fears were around him, and various calamities, Job 22:6; and compares his way and course of life to that of the men of the old world, and the inhabitants of Sodom and Gomorrah, and suggests that his end would be like theirs, unless he repented, Job 22:15; and then concludes with an exhortation to him to return to God by repentance, and to reform, when he should see happy times again, and enjoy much outward and inward prosperity, and be an instrument of doing much good to many, Job 22:21.
22:122:1: Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ.
1 Եղիփազ Թեմնացին նորից խօսեց ու ասաց.
22 Այն ատեն Եղիփազ Թեմանացին պատասխանեց.
Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ:

22:1: Կրկնեալ անդրէն Եղիփազու Թեմնացւոյ ասէ.
1 Եղիփազ Թեմնացին նորից խօսեց ու ասաց.
22 Այն ատեն Եղիփազ Թեմանացին պատասխանեց.
zohrab-1805▾ eastern-1994▾ western am▾
22:122:1 И отвечал Елифаз Феманитянин и сказал:
22:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιφας ελιφας the Θαιμανίτης θαιμανιτης tell; declare
22:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer אֱלִיפַ֥ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz הַֽ hˈa הַ the תֵּמָנִ֗י ttēmānˈî תֵּימָנִי Temanite וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
22:1. respondens autem Eliphaz Themanites dixitThen Eliphaz the Themanite answered, and said:
1. Then answered Eliphaz the Temanite, and said,
22:1. Then Eliphaz the Themanite responded by saying:
22:1. Then Eliphaz the Temanite answered and said,
Then Eliphaz the Temanite answered and said:

22:1 И отвечал Елифаз Феманитянин и сказал:
22:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ελιφας ελιφας the
Θαιμανίτης θαιμανιτης tell; declare
22:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
אֱלִיפַ֥ז ʔᵉlîfˌaz אֱלִיפַז Eliphaz
הַֽ hˈa הַ the
תֵּמָנִ֗י ttēmānˈî תֵּימָנִי Temanite
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
22:1. respondens autem Eliphaz Themanites dixit
Then Eliphaz the Themanite answered, and said:
22:1. Then Eliphaz the Themanite responded by saying:
22:1. Then Eliphaz the Temanite answered and said,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Не обращая внимания на последнюю речь Иова, не опровергая отмечаемых им фактов, Елифаз настаивает на заслуженности постигших его бедствий, выводя эту мысль из положения о Божественном Правосудии. В отношениях к праведникам и грешникам Бог руководится исключительно началами строгого правосудия. Абсолютно всесовершенный, Он не получает выгоды от дел "разумного", - "ищущего Бога" (евр. "маскил"; ср. Пс XIII:2), равным образом и поступки грешника не приносят Ему вреда. Поэтому Его отношение к тем и другим не определяется, как у человека, желанием доставить Себе пользу и избежать вреда. Бог наказывает грешника не потому, что, боясь его, стремится отстранить от Себя грозящую со стороны этого последнего опасность (ст. 4; ср. Прем VI:7) и награждает праведника не под влиянием соображения подвигнуть на большую добродетель и тем извлечь для Себя выгоду.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Eliphaz the Temanite answered and said, 2 Can a man be profitable unto God, as he that is wise may be profitable unto himself? 3 Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect? 4 Will he reprove thee for fear of thee? will he enter with thee into judgment?
Eliphaz here insinuates that, because Job complained so much of his afflictions, he thought God was unjust in afflicting him; but it was a strained innuendo. Job was far from thinking so. What Eliphaz says here is therefore unjustly applied to Job, but in itself it is very true and good,
I. That when God does us good it is not because he is indebted to us; if he were, there might be some colour to say, when he afflicts us, "He does not deal fairly with us." But whoever pretends that he has by any meritorious action made God his debtor, let him prove this debt, and he shall be sure not to lose it, Rom. xi. 35. Who has given to him, and it shall be recompensed to him again? But Eliphaz here shows that the righteousness and perfection of the best man in the world are no real benefit or advantage to God, and therefore cannot be thought to merit any thing from him. 1. Man's piety is no profit to God, no gain, v. 1, 2. If we could by any thing merit from God, it would be by our piety, our being righteous, and making our way perfect. If that will not merit, surely nothing else will. If a man cannot make God his debtor by his godliness, and honesty, and obedience to his laws, much less can he by his wit, and learning, and worldly policy. Now Eliphaz here asks whether any man can possibly be profitable to God. It is certain that he cannot. By no means. He that is wise may be profitable to himself. Note, Our wisdom and piety are that by which we ourselves are, and are likely to be, great gainers. Wisdom is profitable to direct, Eccl. x. 10. Godliness is profitable to all things, 1 Tim. iv. 8. If thou be wise, thou shalt be wise for thyself, Prov. ix. 12. The gains of religion are infinitely greater than the losses of it, and so it will appear when they are balanced. But can a man be thus profitable to God? No, for such is the perfection of God that he cannot receive any benefit or advantage by men; what can be added to that which is infinite? And such is the weakness and imperfection of man that he cannot offer any benefit or advantage to God. Can the light of a candle be profitable to the sun or the drop of the bucket to the ocean? He that is wise is profitable to himself, for his own direction and defence, his own credit and comfort; he can with his wisdom entertain himself and enrich himself; but can he so be profitable to God? No; God needs not us nor our services. We are undone, for ever undone, without him; but he is happy, for ever happy, without us. Is it any gain to him, any real addition to his glory or wealth, if we make our way perfect? Suppose it were absolutely perfect, yet what is God the better? Much less when it is so far short of being perfect. 2. It is no pleasure to him. God has indeed expressed himself in his word well pleased with the righteous; his countenance beholds them and his delight is in them and their prayers; but all that adds nothing to the infinite satisfaction and complacency which the Eternal Mind has in itself. God can enjoy himself without us, though we could have but little enjoyment of ourselves without our friends. This magnifies his condescension, in that, though our services be no real profit or pleasure to him, yet he invites, encourages, and accepts them.
II. That when God restrains or rebukes us it is not because he is in danger from us or jealous of us (v. 4): "Will he reprove thee for fear of thee, and take thee down from thy prosperity lest thou shouldst grow too great for him, as princes sometimes have thought it a piece of policy to curb the growing greatness of a subject, lest he should become formidable?" Satan indeed suggested to our first parents that God forbade them the tree of knowledge for fear of them, lest they should be as gods, and so become rivals with him; but it was a base insinuation. God rebukes the good because he loves them, but he never rebukes the great because he fears them. He does not enter into judgment with men, that is, pick a quarrel with them and seek occasion against them, through fear lest they should eclipse his honour or endanger his interest. Magistrates punish offenders for fear of them. Pharaoh oppressed Israel because he feared them. It was for fear that Herod slew the children of Bethlehem and that the Jews persecuted Christ and his apostles. But God does not, as they did, pervert justice for fear of any. See ch. xxxv. 5-8.
Carl Friedrich Keil and Franz Delitzsch
22:1
1 Then began Eliphaz the Temanite, and said:
2 Is a man profitable unto God?
No, indeed! the intelligent man is profitable to himself.
3 Hath the Almighty any profit if thou art righteous,
Or gain if thou strivest to walk uprightly?
4 Will He reprove thee for thy fear of God,
Will He go with thee into judgment?
5 Is not thy wickedness great,
Thine iniquities infinite?
The verb סכן, in the signification to be profitable, is peculiar to the book of Job (although also סכן and סכנת elsewhere, according to its primary signification, does not differ from מועיל, מועילה, by which it is explained by Kimchi); the correct development of the notion of this verb is to be perceived from the Hiph., which occurs in Job 21:21 in this speech of Eliphaz (vid., Ges. Thes.): it signifies originally, like שׁכן, Arab. skn, to rest, dwell, especially to dwell beside one another, then to become accustomed to one another (comp. שׁכן, a neighbour, and Arab. sakanun, a friend, confidant), and to assist one another, to be serviceable, to be profitable; we can say both סכנתּי, I have profit, Job 34:9, and סכן, it is profitable, Job 15:3; Job 35:3, here twice with a personal subj., and first followed by ל, then with the על usual also elsewhere in later prose (e.g., טוב על, 1Chron 13:2, comp. supra, Job 10:3, to be pleasant) and poetry, which gladly adopts Aramaisms (as here and Ps 16:6, שׁפר על, well-pleased), instead of ל, whence here עלימו, as Job 20:23, pathetic for עליו. The question, which is intended as a negative, is followed by the negative answer (which establishes its negative meaning) with כּי; משׂכּיל is, like Ps 14:2, the intelligent, who wills and does what is good, with an insight into the nature of the extremes in morality, as in Prov 1:3 independent morality which rests not merely on blind custom is called מוסר השׂכל. היה חפץ ל, it is to the interest of any one (different from 1Kings 15:22, vid., on Job 21:21), and היה בצע ל, it is to the gain of any one (prop. the act of cutting, cutting off, i.e., what one tears in pieces), follow as synonyms of סכן. On the Aramaizing doubling of the first radical in the Hiph. תתּם (instead of תתם), vid., Ges. 67, rem. 8, comp. 3. It is translated an lucrum (ei) si integras facias vias tuas. The meaning of the whole strophe is mainly determined according to the rendering of המיּראתך (like המבינתך, Job 39:26, with Dech, and as an exception with Munach, not removed to the place of the Metheg; vid., Psalter, ii. 491, Anm. 1). If the suff. is taken objectively (from fear of thee), e.g., Hirz., we have the following line of thought: God is neither benefited by human virtue nor injured by human sin, so that when He corrects the sinner He is turning danger from himself; He neither rewards the godly because He is benefited by his piety, nor punishes the sinner because by his sinning he threatens Him with injury. Since, therefore, if God chastises a man, the reason of it is not to be found in any selfish purpose of God, it must be in the sin of the man, which is on its own account worthy of punishment. But the logical relation in which Job 22:5 stands to Job 22:4 does not suit this: perhaps from fear of thee ... ? no, rather because of thy many and great sins! Hahn is more just to this relation when he explains: "God has no personal profit to expect from man, so that, somewhat from fear, to prevent him from being injurious, He should have any occasion to torment him with sufferings unjustly." But if the personal profit, which is denied, is one that grows out of the piety of the man, the personal harm, which is denied as one which God by punishment will keep far from Himself, is to be thought of as growing out of the sin of the man; and the logical relation of Job 22:5 to Job 22:4 is not suited to this, for. Job 22:5 assigns the reason of the chastisement to the sin, and denies, as it runs, not merely any motive whatever in connection with the sin, but that the reason can lie in the opposite of sin, as it appears according to Job's assertion that, although guiltless, he is still suffering from the wrath of God.
Thus, then, the suff. of המיראתך is to be taken subjectively: on account of thy fear of God, as Eliphaz has used יראתך twice already, Job 4:6; Job 15:4. By this subjective rendering Job 22:4 and Job 22:5 form a true antithesis: Does God perhaps punish thee on account of thy fear of God? Does He go (on that account) with thee into judgment? No (it would be absurd to suppose that); therefore thy wickedness must be great (in proportion to the greatness of thy suffering), and thy misdeeds infinitely many. If we now look at what precedes, we shall have to put aside the thought drawn into Job 22:2 and Job 22:3 by Ewald (and also by Hahn): whether God, perhaps with the purpose of gaining greater advantage from piety, seeks to raise it by unjustly decreed suffering; for this thought has nothing to indicate it, and is indeed certainly false, but on account of the force of truth which lies in it (there is a decreeing of suffering for the godly to raise their piety) is only perplexing.
First of all, we must inquire how it is that Eliphaz begins his speech thus. All the exhortations to penitence in which the three exhaust themselves, rebound from Job without affecting him. Even Eliphaz, the oldest among them, full of a lofty, almost prophetic consciousness, has with the utmost solicitude allured and terrified him, but in vain. And it is the cause of God which he brings against him, or rather his own well-being that he seeks, without making an impression upon him. Then he reminds him that God is in Himself the all-sufficient One; that no advantage accrues to Him from human uprightness, since His nature, existing before and transcending all created things, can suffer neither diminution nor increase from the creature; that Job therefore, since he remains inaccessible to that well-meant call to penitent humiliation, has refused not to benefit Him, but himself; or, what is the reverse side of this thought (which is not, however, expressed), that he does no injury to Him, only to himself. And yet in what except in Job's sin should this decree of suffering have its ground? If it is a self-contradiction that God should chastise a man because he fears Him, there must be sin on the side of Job; and indeed, since the nature of the sin is to be measured according to the nature of the suffering, great and measureless sin. This logical necessity Eliphaz now regards as real, without further investigation, by opening out this bundle of sins in the next strophe, and reproaching Job directly with that which Zophar, Job 20:19-21, aiming at Job, has said of the רשׁע. In the next strophe he continues, with כי explic.:
John Gill
22:1 Then Eliphaz the Temanite answered and said. As Eliphaz was the first that entered the discussion with Job, being perhaps the oldest man, and might be reckoned the wisest, so he gives the lead in every course of disputation; and here, instead of replying to Job's arguments and instances, at which he was very angry, betakes himself to calumny and reproach, and to draw invidious consequences, instead of making use of solid reasons for conviction and confutation.
Robert Jamieson, A. R. Fausset and David Brown
22:1 AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30)
Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Ps 16:2; Lk 17:10; Acts 17:25; 1Chron 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
22:222:2: Ոչ ապաքէն Տէր է՝ որ ուսուցանէ զիմաստութիւն եւ զհանճար։
2 «Չէ՞ որ Տէրն է, որ ուսուցանում է իմաստութիւն եւ գիտութիւն:
2 «Միթէ մարդը կրնա՞յ Աստուծոյ օգտակար ըլլալ. Խելացի մարդը միայն իրեն օգտակար կ’ըլլայ։
[218]Ո՞չ ապաքէն Տէր է` որ ուսուցանէ զիմաստութիւն եւ զհանճար:

22:2: Ոչ ապաքէն Տէր է՝ որ ուսուցանէ զիմաստութիւն եւ զհանճար։
2 «Չէ՞ որ Տէրն է, որ ուսուցանում է իմաստութիւն եւ գիտութիւն:
2 «Միթէ մարդը կրնա՞յ Աստուծոյ օգտակար ըլլալ. Խելացի մարդը միայն իրեն օգտակար կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:222:2 разве может человек доставлять пользу Богу? Разумный доставляет пользу себе самому.
22:2 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 acquaintance with
22:2 הַ ha הֲ [interrogative] לְ lᵊ לְ to אֵ֥ל ʔˌēl אֵל god יִסְכָּן־ yiskon- סכן serve גָּ֑בֶר gˈāver גֶּבֶר vigorous man כִּֽי־ kˈî- כִּי that יִסְכֹּ֖ן yiskˌōn סכן serve עָלֵ֣ימֹו ʕālˈêmô עַל upon מַשְׂכִּֽיל׃ maśkˈîl שׂכל prosper
22:2. numquid Deo conparari potest homo etiam cum perfectae fuerit scientiaeCan man be compared with God, even though he were of perfect knowledge?
2. Can a man be profitable unto God? surely he that is wise is profitable unto himself.
22:2. Can man be compared with God, even if he were perfect in knowledge?
22:2. Can a man be profitable unto God, as he that is wise may be profitable unto himself?
Can a man be profitable unto God, as he that is wise may be profitable unto himself:

22:2 разве может человек доставлять пользу Богу? Разумный доставляет пользу себе самому.
22:2
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 acquaintance with
22:2
הַ ha הֲ [interrogative]
לְ lᵊ לְ to
אֵ֥ל ʔˌēl אֵל god
יִסְכָּן־ yiskon- סכן serve
גָּ֑בֶר gˈāver גֶּבֶר vigorous man
כִּֽי־ kˈî- כִּי that
יִסְכֹּ֖ן yiskˌōn סכן serve
עָלֵ֣ימֹו ʕālˈêmô עַל upon
מַשְׂכִּֽיל׃ maśkˈîl שׂכל prosper
22:2. numquid Deo conparari potest homo etiam cum perfectae fuerit scientiae
Can man be compared with God, even though he were of perfect knowledge?
22:2. Can man be compared with God, even if he were perfect in knowledge?
22:2. Can a man be profitable unto God, as he that is wise may be profitable unto himself?
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Adam Clarke: Commentary on the Bible - 1831
22:2: Can a man be profitable unto God - God does not afflict thee because thou hast deprived him of any excellency. A man may be profitable to a man, but no man can profit his Maker. He has no interest in thy conduct; he does not punish thee because thou hast offended and deprived him of some good. Thy iniquities are against justice, and justice requires thy punishment.
Albert Barnes: Notes on the Bible - 1834
22:2: Can a man be profitable unto God? - Can a man confer any favor on God, so as to lay him under obligation? Eliphaz supposes that Job sets up a "claim" to the favor of God, because he was of service to him, or because God had something to fear if he was cut off. He maintains, therefore, that a man can confer no favor on God, so as to lay him under obligation. God is independent and supreme. He has nothing to gain if man is righteous - he has nothing to apprehend if he is punished. He is not dependent at all on man.
As he that is wise - Margin, or, "if he may be profitable, doth his goodness depend thereon." The meaning of the passage is, a wise man may promote his own advantage, but he cannot be of advantage to God. All the result of his wisdom must terminate on himself, and not on God; compare Psa 16:2. Of the correctness of this sentiment there can be no doubt. It accords with reason, and with all that is said in the Scriptures. God is too great to be benefited by man. He is infinite in all his perfections; he is the original fountain of blessedness; he is supremely wise; he has all resources in himself, and he cannot be dependent on his creatures. He cannot, therefore, be deterred from punishing them by any dread which he has of losing their favor - he cannot be induced to bless them because they have laid him under obligation. Eliphaz meant this as a reply to what Job had said. He had maintained, that God did "not" treat people according to their character in this life, but that, in fact, the wicked were often prospered, and suffered to live long. Eliphaz at once "infers," that if this were so, it must be because they could render themselves "serviceable" to God, or because he must have something to dread by punishing them. In the general sentiment, he was right; in the "inference" he was wrong - since Job had not affirmed that they are spared from any such cause, and since many other "reasons" may be assigned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: a man: Job 35:6-8; Psa 16:2; Luk 17:10
as he that: etc. or, if he may be profitable, doth his good success depend thereon, Job 21:15; Deu 10:13; Pro 3:13-18, Pro 4:7-9, Pro 9:12; Ecc 7:11, Ecc 7:12; Mat 5:29; Gal 6:7, Gal 6:8
Job 22:3
Geneva 1599
22:2 Can a man be (a) profitable unto God, as he that is wise may be profitable unto himself?
(a) Though man was just, yet God could not profit from this his justice; and therefore when he punished him, he had no regard to his justice, but to his sin.
John Gill
22:2 Can a man be profitable unto God?.... Eliphaz imagined that Job thought so, by his insisting so much on his integrity, and complaining of his afflictions; and that God was beholden to him for his holiness and righteousness, and that instead of afflicting him, should have heaped honours and happiness upon him; whereas there is not anything a man can do, or does, by which God can be profiled; which is a very great truth, though misapplied to Job through a wrong construction of his words and meaning. No man, even the best of men, and by the best things they can do, can be profitable to God; as for bad men, they are altogether unprofitable to themselves and to others, and still less profitable to God; and as for good men, their "goodness extendeth not" to the Lord, Ps 16:2; it comes from him, it is his own previously; it is of no avail and advantage to him, who is perfect and all sufficient; when they have done all that they are commanded, they are bid to say, and very truly, "we are unprofitable servants", Lk 17:10; they do indeed glorify God, and are the means of others glorifying him by their good works; but then they add no glory to him, which he had not before; they only declare the glory of God by the light of their grace and works, as the heavens and luminaries in them do by their light and lustre; they worship God as they ought to do; but then he is not worshipped by them "as though he needed anything" of them, Acts 17:25; it is they, and not he, that get by worship; it is good for them, and they find their account in it, to draw near to him, and wait upon him, and worship him; what are all their prayers and praises to him? the benefit redounds to themselves: some men are very serviceable to promote the interest of religion, either by their purses, or by their gifts and talents, fitting for public usefulness; but then, what do they give to God but what is his own? "of thine own have we given thee", says David, 1Chron 29:14; or what do they do for him? it is for the good of themselves, and others, Rom 11:35. Some are useful in the conversion of men to God, either by the public ministry of the word, or in private life by discourse and conversation; but then the profit of all this is to men, and not unto God; there is nothing that a man can do, by which he can make God his debtor, or lay him under an obligation to him, which he would, if he could be profitable to him; but whatever he does, it is but his duty, and what God has a prior right unto; and therefore men can merit nothing at the hand of God, no, not the least mercy; it is by the grace of God a good man is what he is, and does what he does; the Targum paraphrases it, "can a man teach God?" and so Mr. Broughton; see Job 21:22;
as he that is wise may be profitable unto himself? or "though", or "indeed, truly he that is wise", &c. (h). A man that is worldly wise is profitable to himself and his family, by gathering wealth and riches; and a man that is wise, and has a large understanding of natural things, may be profitable to himself by enriching his mind with knowledge, increasing the pleasure of it, and getting credit and fame among men by it, and may be profitable to others by communicating his knowledge to them, see Prov 9:12; and one that is spiritually wise, or has the true grace of God, and wisdom in the hidden part, which is no other than real godliness, gets great gain; for godliness is that to him, and is profitable for all things, having the promise of the present and future life; and he that has an interest in Christ, the Wisdom of God, is a happy man indeed, since he has that, the merchandise of which is better than silver, and the gain thereof than fine gold; one that is wise unto salvation, and is a wise professor of religion, and walks wisely and circumspectly, has great advantages; he builds his salvation on the rock Christ, and is safe and sure; he is concerned to have the oil of grace, with the lamp of a profession, and so is always ready to meet the bridegroom; and being careful of his conversation, keeps his garments that his shame is not seen; and so a wise minister of the word, "one that instructs" (i), or gives instructions to others, as the word here signifies; or one that causes to understand, or is the means of causing men to understand, such a man is profitable to himself and to others, see Dan 12:3.
(h) "immo", Beza; "profecto", Schultens. (i)
John Wesley
22:2 Can, &c. - Why dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it.
Robert Jamieson, A. R. Fausset and David Brown
22:2 as he that is wise--rather, yea the pious man profiteth himself. So "understanding" or "wise"--pious (Dan 12:3, Dan 12:10; Ps 14:2) [MICHAELIS].
22:322:3: Իսկ արդ զի՞ փո՛յթ է Տեառն, եթէ դու էիր անարատ գործովք քովք. կամ զի՞նչ օգուտ է թէ պարզեսցես զճանապարհս քո[9294]։ [9294] Ոմանք. Իսկ զի՞ փոյթ է Տեառն... զի՛նչ օգուտ եթէ պարզես՛՛։
3 Արդ, Տիրոջն ի՞նչ փոյթ, թէ դու անարատ ես քո գործերով, կամ ի՞նչ օգուտ, որ դու ուղղես վարքդ:
3 Ամենակարողին հաճոյք կը պատճառէ՞ եթէ արդար ըլլաս, Կամ շահ մը ունի՞ եթէ քու ճամբաներդ շտկես։
Իսկ արդ զի՞ փոյթ է [219]Տեառն, եթէ դու էիր անարատ գործովք քովք, կամ զի՞նչ օգուտ է թէ պարզեսցես զճանապարհս քո:

22:3: Իսկ արդ զի՞ փո՛յթ է Տեառն, եթէ դու էիր անարատ գործովք քովք. կամ զի՞նչ օգուտ է թէ պարզեսցես զճանապարհս քո[9294]։
[9294] Ոմանք. Իսկ զի՞ փոյթ է Տեառն... զի՛նչ օգուտ եթէ պարզես՛՛։
3 Արդ, Տիրոջն ի՞նչ փոյթ, թէ դու անարատ ես քո գործերով, կամ ի՞նչ օգուտ, որ դու ուղղես վարքդ:
3 Ամենակարողին հաճոյք կը պատճառէ՞ եթէ արդար ըլլաս, Կամ շահ մը ունի՞ եթէ քու ճամբաներդ շտկես։
zohrab-1805▾ eastern-1994▾ western am▾
22:322:3 Что за удовольствие Вседержителю, что ты праведен? И будет ли Ему выгода от того, что ты содержишь пути твои в непорочности?
22:3 τί τις.1 who?; what? γὰρ γαρ for μέλει μελει concern; care for τῷ ο the κυρίῳ κυριος lord; master ἐὰν εαν and if; unless σὺ συ you ἦσθα ειμι be τοῖς ο the ἔργοις εργον work ἄμεμπτος αμεμπτος faultless ἢ η or; than ὠφέλεια ωφελεια use ὅτι οτι since; that ἁπλώσῃς απλοω the ὁδόν οδος way; journey σου σου of you; your
22:3 הַ ha הֲ [interrogative] חֵ֣פֶץ ḥˈēfeṣ חֵפֶץ pleasure לְ֭ ˈl לְ to שַׁדַּי šaddˌay שַׁדַּי Almighty כִּ֣י kˈî כִּי that תִצְדָּ֑ק ṯiṣdˈāq צדק be just וְ wᵊ וְ and אִם־ ʔim- אִם if בֶּ֝֗צַע ˈbˈeṣaʕ בֶּצַע profit כִּֽי־ kˈî- כִּי that תַתֵּ֥ם ṯattˌēm תמם be complete דְּרָכֶֽיךָ׃ dᵊrāḵˈeʸḵā דֶּרֶךְ way
22:3. quid prodest Deo si iustus fueris aut quid ei confers si inmaculata fuerit via tuaWhat doth it profit God if thou be just? or what dost thou give him if thy way be unspotted?
3. Is it any pleasure to the Almighty, that thou art righteous? or is it gain , that thou makest thy ways perfect?
22:3. What advantage is it to God, if you were just? Or what do you provide for him, if your way should be immaculate?
22:3. [Is it] any pleasure to the Almighty, that thou art righteous? or [is it] gain [to him], that thou makest thy ways perfect?
Is it any pleasure to the Almighty, that thou art righteous? or [is it] gain [to him], that thou makest thy ways perfect:

22:3 Что за удовольствие Вседержителю, что ты праведен? И будет ли Ему выгода от того, что ты содержишь пути твои в непорочности?
22:3
τί τις.1 who?; what?
γὰρ γαρ for
μέλει μελει concern; care for
τῷ ο the
κυρίῳ κυριος lord; master
ἐὰν εαν and if; unless
σὺ συ you
ἦσθα ειμι be
τοῖς ο the
ἔργοις εργον work
ἄμεμπτος αμεμπτος faultless
η or; than
ὠφέλεια ωφελεια use
ὅτι οτι since; that
ἁπλώσῃς απλοω the
ὁδόν οδος way; journey
σου σου of you; your
22:3
הַ ha הֲ [interrogative]
חֵ֣פֶץ ḥˈēfeṣ חֵפֶץ pleasure
לְ֭ ˈl לְ to
שַׁדַּי šaddˌay שַׁדַּי Almighty
כִּ֣י kˈî כִּי that
תִצְדָּ֑ק ṯiṣdˈāq צדק be just
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בֶּ֝֗צַע ˈbˈeṣaʕ בֶּצַע profit
כִּֽי־ kˈî- כִּי that
תַתֵּ֥ם ṯattˌēm תמם be complete
דְּרָכֶֽיךָ׃ dᵊrāḵˈeʸḵā דֶּרֶךְ way
22:3. quid prodest Deo si iustus fueris aut quid ei confers si inmaculata fuerit via tua
What doth it profit God if thou be just? or what dost thou give him if thy way be unspotted?
22:3. What advantage is it to God, if you were just? Or what do you provide for him, if your way should be immaculate?
22:3. [Is it] any pleasure to the Almighty, that thou art righteous? or [is it] gain [to him], that thou makest thy ways perfect?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:3: Is it any pleasure to the Almighty - Infinite in his perfections, he can neither gain nor lose by the wickedness or righteousness of men.
Albert Barnes: Notes on the Bible - 1834
22:3: Is it any pleasure to the Almighty that thou art righteous? - This is the same sentiment which was advanced in the pRev_ious verse. The meaning is, that it can be no advantage to God that a man is righteous. He is not dependent on man for happiness, and cannot be deterred from dealing justly with him because he is in danger of losing anything. In this sense, it is true. God "has" pleasure in holiness wheRev_er it is, and is pleased when people are righteous; but it is not true that he is dependent on the character of his creatures for his own happiness, or that people can lay him under obligation by their own righteousness. Eliphaz applies this general truth to Job, probably, because he understood him as complaining of the dealings of God with him, as if he had laid God under obligation by his upright life. He supposes that it was implied in the remarks of Job, that he had been so upright, and had been of so much consequence, that God "ought" to have continued him in a state of prosperity. This supposition, if Job ever had it, Eliphaz correctly meets, and shows him that he was not so profitable to God that he could not do without him. Yet, do people not often feel thus? Do ministers of the gospel not sometimes feel thus? Do we not sometimes feel thus in relation to some man eminent for piety, wisdom, or learning? Do we not feel as if God could not do without him, and that there was a sort of necessity that he should keep him alive? Yet, how often are such people cut down, in the very midst of their usefulness, to show
(1) that God is not dependent on them; and
(2) to keep them from pride, as if they were necessary to the execution of the divine plans; and
(3) to teach his people their dependence on "Him," and not on frail, erring mortals. When the church places its reliance on a human arm, God very often suddenly knocks the prop away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: any pleasure: Ch1 29:17; Psa 147:10, Psa 147:11; Pro 11:1, Pro 11:20, Pro 12:22, Pro 15:8; Mal 2:17; Phi 4:18
thou makest: Job 23:10-12; Psa 39:1, Psa 119:3-6, Psa 119:59; Act 24:16; Co2 7:1
Job 22:4
John Gill
22:3 Is it any pleasure to the Almighty that thou art righteous?.... It is not; the Lord indeed takes pleasure in his people, not as sinners, but as righteous; and as they are considered such in Christ, he is well pleased for his righteousness' sake, and with it, being agreeable to his nature, will, and law; and with his people in Christ, in whom they are accepted, having imputed the righteousness of his Son unto them, and so they stand before him unblamable and irreprovable, and he takes pleasure in the work of his own hands upon them, called the good pleasure of his will, in the new man formed after his image in righteousness and true holiness, in the graces of his Spirit, and in the exercise of them, faith, hope, love, humility, fear of God, &c. it is a pleasure to him to hear their prayers and praises, and to observe their ready and cheerful obedience to his will; but then all this gives him no new pleasure, or adds anything to the complacency of his mind; he would have had as much delight and pleasure within himself, if there had never been an holy angel in heaven, or a righteous man on earth; he has no such pleasure in either as to be made more happy thereby, or so as to receive any "gain" or profit from it, as the next clause explains it. Some render it, "that thou justifiest thyself" (k), or "that thou art just", or "seemest to be righteous to thyself" (l); a self-righteous person is not pleasing to God; it is no pleasure to him when a man seeks for justification by his own works, or reckons them his righteousness; the publican that confessed his sin was rather justified with God than the Pharisee that applauded his own righteousness; such that are conceited of their own righteousness, and despise others, are an offence to God, a "smoke in his nose", Is 65:5; for the righteousness of such is not real righteousness in the account of God, and according to his law; it has only the shadow and appearance of one, but is not truly so; and besides, to seek righteousness this way is going contrary to the revealed will of God, to the Gospel scheme of justification by faith in Christ's righteousness, without the works of the law, and is a setting aside his righteousness, and frustrating and making null and void the death of Christ, and therefore can never be pleasing in the sight of God:
or is it gain to him that thou makest thy ways perfect? no man's ways are perfect before God, even the best of men have detects in their works, and failings in their walk and conversations: some men's ways are indeed clean in their own eyes, and perfect in their own conceit; and if Eliphaz thought Job such an one, he was mistaken, see Job 9:20; there are others, who are in a sense unblamable in their walk and conversation; that is, are not guilty of any notorious crime, but exercise a conscience void of offence towards God and man, walk in all the commandments and ordinances of the Lord blameless; and yet this is no "gain" to God; for what does such a man give to him? or what does he receive of his hands? see Job 35:7. This was indeed Job's case and character.
(k) "quod justifices te", Junius & Tremellius. (l) "Quum Justus es apud teipsum", Schmidt; "quod tibi justus esse videris", Michaelis.
John Wesley
22:3 Is it - Such a pleasure as he needs for his own ease and contentment. Nay, God needs not us, or our services. We are undone, forever undone without him: but he is happy, forever happy without us.
Robert Jamieson, A. R. Fausset and David Brown
22:3 pleasure--accession of happiness; God has pleasure in man's righteousness (Ps 45:7), but He is not dependent on man's character for His happiness.
22:422:4: Կամ համարեա՞լ ինչ զքեզ յանդիմանեսցէ՞ զքեզ, եւ մտանիցէ՞ ընդ քեզ ՚ի դատաստան։
4 Կամ բանի տեղ դնելով՝ կը յանդիմանի՞ քեզ, քեզ հետ դատաստանի՞ կը նստի:
4 Միթէ Իրմէ վախնալուդ համար քեզ կը յանդիմանէ՞,Քեզի հետ դատաստանի կը մտնէ՞։
Կամ համարեալ ինչ զքեզ յանդիմանեսցէ՞ զքեզ, եւ մտանիցէ՞ ընդ քեզ ի դատաստան:

22:4: Կամ համարեա՞լ ինչ զքեզ յանդիմանեսցէ՞ զքեզ, եւ մտանիցէ՞ ընդ քեզ ՚ի դատաստան։
4 Կամ բանի տեղ դնելով՝ կը յանդիմանի՞ քեզ, քեզ հետ դատաստանի՞ կը նստի:
4 Միթէ Իրմէ վախնալուդ համար քեզ կը յանդիմանէ՞,Քեզի հետ դատաստանի կը մտնէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
22:422:4 Неужели Он, боясь тебя, вступит с тобою в состязание, пойдет судиться с тобою?
22:4 ἦ η.1 surely λόγον λογος word; log σου σου of you; your ποιούμενος ποιεω do; make ἐλέγξει ελεγχω convict; question σε σε.1 you καὶ και and; even συνεισελεύσεταί συνεισερχομαι enter with σοι σοι you εἰς εις into; for κρίσιν κρισις decision; judgment
22:4 הֲֽ֭ ˈhˈᵃ הֲ [interrogative] מִ mi מִן from יִּרְאָ֣תְךָ yyirʔˈāṯᵊḵā יִרְאָה fear יֹכִיחֶ֑ךָ yōḵîḥˈeḵā יכח reprove יָבֹ֥וא yāvˌô בוא come עִ֝מְּךָ֗ ˈʕimmᵊḵˈā עִם with בַּ ba בְּ in † הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
22:4. numquid timens arguet te et veniet tecum in iudiciumShall he reprove thee for fear, and come with thee into judgment:
4. Is it for thy fear that he reproveth thee, that he entereth with thee into judgment?
22:4. Will he reprove you and take you to judgment for being afraid,
22:4. Will he reprove thee for fear of thee? will he enter with thee into judgment?
Will he reprove thee for fear of thee? will he enter with thee into judgment:

22:4 Неужели Он, боясь тебя, вступит с тобою в состязание, пойдет судиться с тобою?
22:4
η.1 surely
λόγον λογος word; log
σου σου of you; your
ποιούμενος ποιεω do; make
ἐλέγξει ελεγχω convict; question
σε σε.1 you
καὶ και and; even
συνεισελεύσεταί συνεισερχομαι enter with
σοι σοι you
εἰς εις into; for
κρίσιν κρισις decision; judgment
22:4
הֲֽ֭ ˈhˈᵃ הֲ [interrogative]
מִ mi מִן from
יִּרְאָ֣תְךָ yyirʔˈāṯᵊḵā יִרְאָה fear
יֹכִיחֶ֑ךָ yōḵîḥˈeḵā יכח reprove
יָבֹ֥וא yāvˌô בוא come
עִ֝מְּךָ֗ ˈʕimmᵊḵˈā עִם with
בַּ ba בְּ in
הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
22:4. numquid timens arguet te et veniet tecum in iudicium
Shall he reprove thee for fear, and come with thee into judgment:
4. Is it for thy fear that he reproveth thee, that he entereth with thee into judgment?
22:4. Will he reprove you and take you to judgment for being afraid,
22:4. Will he reprove thee for fear of thee? will he enter with thee into judgment?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:4: For fear of thee? - Is it because he is afraid that thou wilt do him some injury, that he has stripped thee of thy power and wealth?
Albert Barnes: Notes on the Bible - 1834
22:4: Will he reprove thee for fear of thee? - Or, rather, will he come into trial, and argue his cause before a tribunal, because he is afraid that his character will suffer, or because he feels himself bound to appear, and answer to the charges which may be brought? The language is all taken from courts of justice, and the object is, to reprove Job as if he felt that it was necessary that God should appear and answer to what he alleged against him.
Will he enter with thee into judgment? - Will he condescend to enter on a trial with one like thee? Will he submit his cause to a trial with man, as if he were an equal, or as if man had any right to such an investigation? It is to be remembered, that Job had repeatedly expressed a desire to carry his cause before God, and that God would meet him as an equal, and not take advantage of his majesty and power to overwhelm him; see , note; -21, notes. Eliphaz here asks, whether God could be expected to meet "a man," one of his own creatures, in this manner, and to go into a trial of the cause. He says that God was supreme; that no one could bring him into court; and that he could not be restrained from doing his pleasure by any dread of man. These sentiments are all noble and correct, and worthy of a sage. Soon, however, he changes the style, and utters the language of severe reproach, because Job had presumed to make such a suggestion. Perhaps, also, in this verse, a special emphasis should be placed on "thee." "Will God enter into trial with thee ... a man whose wickedness is so great, and whose sin is infinite?" -5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: reprove: Psa 39:11, Psa 76:6, Psa 80:16; Rev 3:19
for fear: Job 7:12
will he enter: Job 9:19, Job 9:32, Job 14:3, Job 16:21, Job 23:6, Job 23:7, Job 34:23; Psa 130:3, Psa 130:4, Psa 143:2; Ecc 12:14; Isa 3:14, Isa 3:15
Job 22:5
Geneva 1599
22:4 Will he reprove thee for fear (b) of thee? will he enter with thee into judgment?
(b) Lest you should reprove or hurt him?
John Gill
22:4 Will he reprove thee for fear of thee?.... That is, chastise, correct, and afflict, for fear that hurt should be done unto him; no, he will not; for as the goodness of men does not profit him, the sinfulness of men does not hurt him, see Job 35:6. Kings and civil magistrates sometimes chastise offenders, not only to do justice to them, but through fear of them, lest, if spared or connived at, they should be hurtful to the state, and overturn it; but though sin is an act of hostility against God, and strikes at his being and government, yet he is in no fear of being ruined or dethroned, or of having his government taken out of his hands, and therefore does not chastise men on that account: or "for thy fear" (m), for thy fear of God, thy piety; or "for thy religion", as Mr. Broughton translates the word. Job had often suggested that good men, such that truly feared God, are afflicted by him, and therefore his own afflictions were no objection to his character, as a man that feared God, and eschewed evil, Job 1:1; and in this sense Eliphaz uses the word, Job 4:6; and here he intimates, as if, according to the notion of Job, that God afflicted him, and other good men, because they feared him, and which he observes, as a great absurdity; whereas, on the contrary, he chastised him for his sins, as Job 22:5 shows; but though God does not afflict men for their goodness, but for sins, yet they are only such that fear him, and whom he loves, that he chastises in a fatherly way, see Heb 12:6;
will he enter with thee into judgment? that is, will he, in reverence to thee, out of respect to so great a person (speaking ironically), in condescension to one of so much consequence, will he regard thy request, so often made, as to come into judgment with thee, and to admit of thy cause being pleaded before him, and to give the hearing of it, and decide the affair in controversy? or rather, will he not plead against thee, and condemn thee for thy sins, as follow? in this sense it is to be deprecated, and not desired, see Ps 143:2.
(m) "an de religione tua", Junius & Tremellius; "ob timorem tuum", so some in Drusius; "num ob pietatem tuam", others in Michaelis.
John Wesley
22:4 Reprove - Punish thee. Because he is afraid, lest if he should let thee alone, thou wouldst grow too great and powerful for him: surely no. As thy righteousness cannot profit him, so thy wickedness can do him no hurt.
Robert Jamieson, A. R. Fausset and David Brown
22:4 Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (see on Job 7:12; Job 7:20; and Job 10:17).
will he enter . . . into judgment?-- Job had desired this (Job 13:3, Job 13:21). He ought rather to have spoken as in Ps 143:2.
22:522:5: Ոչ ապաքէն չարութիւն քո բազո՛ւմ է, եւ անթի՛ւ են մեղք քո։
5 Չէ՞ որ քո չար արարքները բազմաթիւ են, մեղքերդ՝ անթիւ:
5 Չէ՞ որ քու անզգամութիւնդ մեծ է Ու անօրէնութիւններդ անհամար են։
Ո՞չ ապաքէն չարութիւն քո բազում է, եւ անթիւ են մեղք քո:

22:5: Ոչ ապաքէն չարութիւն քո բազո՛ւմ է, եւ անթի՛ւ են մեղք քո։
5 Չէ՞ որ քո չար արարքները բազմաթիւ են, մեղքերդ՝ անթիւ:
5 Չէ՞ որ քու անզգամութիւնդ մեծ է Ու անօրէնութիւններդ անհամար են։
zohrab-1805▾ eastern-1994▾ western am▾
22:522:5 Верно, злоба твоя велика, и беззакониям твоим нет конца.
22:5 πότερον ποτερος whether οὐχ ου not ἡ ο the κακία κακια badness; vice σού σου of you; your ἐστιν ειμι be πολλή πολυς much; many ἀναρίθμητοι αναριθμητος innumerable δέ δε though; while σού σου of you; your εἰσιν ειμι be αἱ ο the ἁμαρτίαι αμαρτια sin; fault
22:5 הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not רָעָֽתְךָ֣ rāʕˈāṯᵊḵˈā רָעָה evil רַבָּ֑ה rabbˈā רַב much וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] קֵ֝֗ץ ˈqˈēṣ קֵץ end לַ la לְ to עֲוֹנֹתֶֽיךָ׃ ʕᵃwōnōṯˈeʸḵā עָוֹן sin
22:5. et non propter malitiam tuam plurimam et infinitas iniquitates tuasAnd not for thy manifold wickedness and thy infinite iniquities?
5. Is not thy wickedness great? neither is there any end to thine iniquities.
22:5. and not because of your many evil deeds and your infinite unfairness?
22:5. [Is] not thy wickedness great? and thine iniquities infinite?
Is not thy wickedness great? and thine iniquities infinite:

22:5 Верно, злоба твоя велика, и беззакониям твоим нет конца.
22:5
πότερον ποτερος whether
οὐχ ου not
ο the
κακία κακια badness; vice
σού σου of you; your
ἐστιν ειμι be
πολλή πολυς much; many
ἀναρίθμητοι αναριθμητος innumerable
δέ δε though; while
σού σου of you; your
εἰσιν ειμι be
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
22:5
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
רָעָֽתְךָ֣ rāʕˈāṯᵊḵˈā רָעָה evil
רַבָּ֑ה rabbˈā רַב much
וְ wᵊ וְ and
אֵֽין־ ʔˈên- אַיִן [NEG]
קֵ֝֗ץ ˈqˈēṣ קֵץ end
לַ la לְ to
עֲוֹנֹתֶֽיךָ׃ ʕᵃwōnōṯˈeʸḵā עָוֹן sin
22:5. et non propter malitiam tuam plurimam et infinitas iniquitates tuas
And not for thy manifold wickedness and thy infinite iniquities?
22:5. and not because of your many evil deeds and your infinite unfairness?
22:5. [Is] not thy wickedness great? and thine iniquities infinite?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. При безусловном правосудии Бога для страшных страданий Иова нельзя найти другой причины, кроме великой греховности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Is not thy wickedness great? and thine iniquities infinite? 6 For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. 7 Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. 8 But as for the mighty man, he had the earth; and the honourable man dwelt in it. 9 Thou hast sent widows away empty, and the arms of the fatherless have been broken. 10 Therefore snares are round about thee, and sudden fear troubleth thee; 11 Or darkness, that thou canst not see; and abundance of waters cover thee. 12 Is not God in the height of heaven? and behold the height of the stars, how high they are! 13 And thou sayest, How doth God know? can he judge through the dark cloud? 14 Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven.
Eliphaz and his companions had condemned Job, in general, as a wicked man and a hypocrite; but none of them had descended to particulars, nor drawn up any articles of impeachment against him, until Eliphaz did so here, where he positively and expressly charges him with many high crimes and misdemeanours, which, if he had really been guilty of them, might well have justified them in their harsh censures of him. "Come," says Eliphaz, "we have been too long beating about the bush, too tender of Job and afraid of grieving him, which has but confirmed him in his self-justification. It is high time to deal plainly with him. We have condemned him by parables, but that does not answer the end; he is not prevailed with to condemn himself. We must therefore plainly tell him, Thou art the man, the tyrant, the oppressor, the atheist, we have been speaking of all this while. Is not thy wickedness great? Certainly it is, or else thy troubles would not be so great. I appeal to thyself, and thy own conscience; are not thy iniquities infinite, both in number and heinousness?" Strictly taken, nothing is infinite but God; but he means this, that his sins were more than could be counted and more heinous than could be conceived. Sin, being committed against Infinite Majesty, has in it a kind of infinite malignity. But when Eliphaz charges Job thus highly, and ventures to descend to particulars too, laying to his charge that which he knew not, we may take occasion hence, 1. To be angry at those who unjustly censure and condemn their brethren. For aught I know, Eliphaz, in accusing Job falsely, as he does here, was guilty of as great a sin and as great a wrong to Job as the Sabeans and Chaldeans that robbed him; for a man's good name is more precious and valuable than his wealth. It is against all the laws of justice, charity, and friendship, either to raise or receive calumnies, jealousies, and evil surmises, concerning others; and it is the more base and disingenuous if we thus vex those that are in distress and add to their affliction. Eliphaz could produce no instances of Job's guilt in any of the particulars that follow here, but seems resolved to calumniate boldly, and throw all the reproach he could on Job, not doubting but that some would cleave to him. 2. To pity those who are thus censured and condemned. Innocency itself will be no security against a false and foul tongue. Job, whom God himself praised as the best man in the world, is here represented by one of his friends, and he a wise and good man too, as one of the greatest villains in nature. Let us not think it strange if at any time we be thus blackened, but learn how to pass by evil report as well as good, and commit our cause, as Job did his, to him that judgeth righteously.
Let us see the particular articles of this charge.
I. He charged him with oppression and injustice, that, when he was in prosperity, he not only did no good with his wealth and power, but did a great deal of hurt with them. This was utterly false, as appears by the account Job gives of himself (ch. xxix. 12, &c.) and the character God gave of him, ch. i. And yet,
1. Eliphaz branches out this charge into divers particulars, with as much assurance as if he could call witnesses to prove upon oath every article of it. He tells him, (1.) That he had been cruel and unmerciful to the poor. As a magistrate he ought to have protected them and seen them provided for; but Eliphaz suspects that he never did them any kindness, but all the mischief his power enabled him to do,--that, for an inconsiderable debt, he demanded, and carried away by violence, a pawn of great value, even from his brother, whose honesty and sufficiency he could not but know (v. 6), Thou hast taken a pledge from thy brother for nought, or, as the LXX. reads it, Thou hast taken thy brethren for pledges, and that for nought, imprisoned them, enslaved them, because they had nothing to pay,--that he had taken the very clothes of his insolvent tenants and debtors, so that he had stripped them naked, and left them so (the law of Moses forbade this, Exod. xxii. 26, Deut. xxiv. 13),-- he had not been charitable to the poor, no, not to poor travellers, and poor widows: "Thou hast not given so much as a cup of cold water (which would have cost thee nothing) to the weary to drink, when he begged for it (v. 7) and was ready to perish for want of it, nay, thou hast withholden bread from the hungry in their extremity, hast not only not given it, but hast forbidden the giving of it, which is withholding good from those to whom it is really due, Prov. iii. 27. Poor widows, who while their husbands were living troubled nobody, but now were forced to seek relief, thou hast sent away empty from thy doors with a sad heart, v. 9. Those who came to thee for justice, thou didst send away unheard, unhelped; nay, though they came to thee full, thou didst squeeze them, and send them away empty; and, worst of all, the arms of the fatherless have been broken; those that could help themselves but little thou hast quite disabled to help themselves." This which is the blackest part of the charge, is but insinuated: The arms of the fatherless have been broken. He does not say, "Thou has broken them," but he would have it understood so, and if they be broken, and those who have power do not relieve them, they are chargeable with it. "They have been broken by those under thee, and thou hast connived at it, which brings thee under the guilt." (2.) That he had been partial to the rich and great (v. 8): "As for the mighty man, if he was guilty of any crime, he was never questioned for it: he had the earth; he dwelt in it. If he brought an action ever so unjustly, or if an action were ever so justly brought against him, yet he was sure to carry his cause in thy courts. The poor were not fed at thy door, while the rich were feasted at thy table." Contrary to this is Christ's rule for hospitality (Luke xiv. 12-14); and Solomon says, He that gives to the rich shall come to poverty.
2. He attributes all his present troubles to these supposed sins (v. 10, 11): "Those that are guilty of such practices as these commonly bring themselves into just such a condition as thou art now in; and therefore we conclude thou hast been thus guilty." (1.) "The providence of God usually crosses and embarrasses such; and snares are, accordingly, round about thee, so that, which way soever thou steppest or lookest, thou findest thyself in distress; and others are as hard upon thee as thou hast been upon the poor." (2.) "Their consciences may be expected to terrify and accuse them. No sin makes a louder cry there than unmercifulness; and, accordingly, sudden fear troubles thee; and, though thou wilt not own it, it is guilt of this kind that creates thee all this terror." Zophar had insinuated this, ch. xx. 19, 20. (3.) "They are brought to their wits' end, so amazed and bewildered that they know not what to do, and that also is thy case; for thou art in darkness that thou canst not see wherefore God contends with thee nor what is the best course for thee to take, for abundance of waters cover thee," that is, "thou art in a mist, in the midst of dark waters, in the thick clouds of the sky." Note, Those that have not shown mercy may justly be denied the comfortable hope that they shall find mercy; and then what can they expect but snares, and darkness, and continual fear?
II. He charged him with atheism, infidelity, and gross impiety, and thought this was at the bottom of his injustice and oppressiveness: he that did not fear God did not regard man. He would have it thought that Job was an Epicurean, who did indeed own the being of God, but denied his providence, and fancied that he confined himself to the entertainments of the upper world and never concerned himself in the inhabitants and affairs of this.
1. Eliphaz referred to an important truth, which he thought, if Job had duly considered it, would have prevented him from being so passionate in his complaints and bold in justifying himself (v. 12): Is not God in the height of heaven? Yes, no doubt he is. No heaven so high but God is there; and in the highest heavens, the heavens of the blessed, the residence of his glory, he is present in a special manner. There he is pleased to manifest himself in a way peculiar to the upper world, and thence he is pleased to manifest himself in a way suited to this lower world. There is his throne; there is his court: he is called the Heavens, Dan. iv. 26. Thus Eliphaz proves that a man cannot be profitable to God (v. 2), that he ought not to contend with God (it is his folly if he does), and that we ought always to address ourselves to God with very great reverence; for when we behold the height of the stars, how high they are, we should, at the same time, also consider the transcendent majesty of God, who is above the stars, and how high he is.
2. He charged it upon Job that he made a bad use of this doctrine, which he might have made so good a use of, v. 13. "This is holding the truth in unrighteousness, fighting against religion with its own weapons, and turning its own artillery upon itself: thou art willing to own that God is in the height of heaven but thence thou inferrest, How doth God know?" Bad men expel the fear of God out of their hearts by banishing the eye of God out of the world (Ezek. viii. 12), and care not what they do if they can but persuade themselves that God does not know. Eliphaz suspected that Job had such a notion of God as this, that, because he is in the height of heaven, (1.) It is therefore impossible for him to see and hear what is done at so great a distance as this earth, especially since there is a dark cloud (v. 13), many thick clouds (v. 14), that come between him and us, and are a covering to him, so that he cannot see, much less can he judge of, the affairs of this lower world; as if God had eyes of flesh, ch. x. 4. The interposing firmament is to him as transparent crystal, Ezek. i. 22. Distance of place creates no difficulty to him who fills immensity, any more than distance of time to him who is eternal. Or, (2.) That it is therefore below him, and a diminution to his glory, to take cognizance of this inferior part of the creation: He walks in the circuit of heaven, and has enough to do to enjoy himself and his own perfections and glory in that bright and quiet world; why should he trouble himself about us? This is gross absurdity, as well as gross impiety, which Eliphaz here fathers upon Job; for it supposes that the administration of government is a burden and disparagement to the supreme governor and that the acts of justice and mercy are a toil to a mind infinitely wise, holy, and good. If the sun, a creature, and inanimate, can with his light and influence reach this earth, and every part of it (Ps. xix. 6), even from that vast height of the visible heavens in which he is, and in the circuit of which he walks, and that through many a thick and dark cloud, shall we question it concerning the Creator?
Adam Clarke: Commentary on the Bible - 1831
22:5: Is not thy wickedness great? - Thy sins are not only many, but they are great; and of thy continuance in them there is no end, אין קץ ein kets.
Albert Barnes: Notes on the Bible - 1834
22:5: Is not thy wickedness great? - That is, "Is it not utter presumption and folly for a man, whose wickedness is undoubtedly so great, to presume to enter into a litigation with God?" Eliphaz here "assumes" it as an undeniable proposition, that Job was a great sinner. This charge had not been directly made before. He and his friends had argued evidently on that supposition, and had maintained that one who was a great sinner would be punished in this life for it, and they had left it to be implied, in no doubtful manner, that they so regarded Job. But the charge had not been before so openly made. Here Eliphaz argues as if that were a point that could not be disputed. The only "proof" that he had, so far as appears, was, that Job had been afflicted as they maintained great sinners "would be," and they, therefore, concluded that he must be such. No facts are referred to, except that he was a great sufferer, and yet, on the ground of this, he proceeds to take for granted that he "must have been" a man who had taken a pledge for no cause; had refused to give water to the thirsty; had been an oppressor, etc.
And thine iniquities infinite? - Hebrew "And there is no end to thine iniquities," that is, they are without number. This does not mean that sin is an "infinite evil," or that his sins were infinite in degree; but that if one should attempt to reckon up the number of his transgressions, there would be no end to them. This, I believe, is the only place in the Bible where sin is spoken of, in any respect, as "infinite;" and this cannot be used as a proof text, to show that sin is an infinite evil, for:
(1) that is not the meaning of the passage even with respect to Job;
(2) it makes no affirmation respecting sin in general; and
(3) it was untrue, even in regard to Job, and in the sense in which Zophar meant to use the phrase.
There is no intelligible sense in which it can be said that sin is "an infinite evil;" and no argument should be based on such a declaration, to prove that sin demanded an infinite atonement, or that it deserves eternal sufferings. Those doctrines can be defended on solid grounds - they should not be made to rest on a false assumption, or on a false interpretation of the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: not thy: Job 4:7-11, Job 11:14, Job 15:5, Job 15:6, Job 15:31-34, Job 21:27, Job 32:3
thine: Psa 19:12, Psa 40:12
Job 22:6
John Gill
22:5 Is not thy wickedness great?.... It must be owned it is, it cannot be denied. Indeed, the wickedness of every man's heart is great, it being desperately wicked, full of sin, abounding with it; out of it comes forth everything that is bad, and the wickedness of actions is very great: some sins are indeed greater than others, as those against God, and the first table of the law, are greater than those against men, or the second table; some are like crimson and scarlet, are beams in the eye, while others are comparatively as motes; yet all are great, as committed against God, and as they are breaches of his law; and especially they appear so to sensible sinners, to whom sin is made exceeding sinful; and they see and own themselves to be the chief of sinners, and as such entreat for pardon on that account, see Ps 25:11;
and thine iniquities infinite? strictly speaking, nothing is infinite but God; sins may be said in some sense to be infinite, because committed against an infinite God, and cannot be satisfied for by a finite creature, or by finite sufferings, only through the infinite value of the blood of Christ; here it signifies, that his iniquities were "innumerable" (n), as some versions, they were not to be reckoned up, they were so many; or, more literally, there is "no end of thine iniquities" (o), there is no summing of them up; and it may denote his continuance in them; Eliphaz suggests as if Job lived in sin, and allowed himself in it, and was going on in a course of iniquity without end, which was very uncharitable; here he charges him in a general way, and next he descends to particulars.
(n) Sept. (o) "non est finis iniquitatibus tuis", Pagninus, Montanus, &c.
John Wesley
22:5 Evil - Is not thy evil, thy affliction, are not thy calamities procured by, and proportionable to thy sins.
Robert Jamieson, A. R. Fausset and David Brown
22:5 Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.
22:622:6: Գրաւեցե՛ր դու զեղբարս քո տարապարտուց, եւ զզգեստ մերկոց զերծե՛ր։
6 Առանց պատճառի քո եղբայրներին գրաւ ես վերցրել, մերկերի զգեստները յափշտակել:
6 Որովհետեւ եղբայրներէդ առանց պատճառի գրաւ առիր Ու մերկերուն հանդերձները յափշտակեցիր,
Գրաւեցեր դու զեղբարս քո տարապարտուց, եւ զզգեստ մերկոց զերծեր:

22:6: Գրաւեցե՛ր դու զեղբարս քո տարապարտուց, եւ զզգեստ մերկոց զերծե՛ր։
6 Առանց պատճառի քո եղբայրներին գրաւ ես վերցրել, մերկերի զգեստները յափշտակել:
6 Որովհետեւ եղբայրներէդ առանց պատճառի գրաւ առիր Ու մերկերուն հանդերձները յափշտակեցիր,
zohrab-1805▾ eastern-1994▾ western am▾
22:622:6 Верно, ты брал залоги от братьев твоих ни за что и с полунагих снимал одежду.
22:6 ἠνεχύραζες ενεχυραζω though; while τοὺς ο the ἀδελφούς αδελφος brother σου σου of you; your διὰ δια through; because of κενῆς κενος hollow; empty ἀμφίασιν αμφιασις though; while γυμνῶν γυμνος naked ἀφείλου αφαιρεω take away
22:6 כִּֽי־ kˈî- כִּי that תַחְבֹּ֣ל ṯaḥbˈōl חבל take a pledge אַחֶ֣יךָ ʔaḥˈeʸḵā אָח brother חִנָּ֑ם ḥinnˈām חִנָּם in vain וּ û וְ and בִגְדֵ֖י viḡᵊḏˌê בֶּגֶד garment עֲרוּמִּ֣ים ʕᵃrûmmˈîm עָרֹום naked תַּפְשִֽׁיט׃ tafšˈîṭ פשׁט strip off
22:6. abstulisti enim pignus fratrum tuorum sine causa et nudos spoliasti vestibusFor thou hast taken away the pledge of thy brethren without cause, and stripped the naked of their clothing.
6. For thou hast taken pledges of thy brother for nought, and stripped the naked of their clothing.
22:6. For you have taken away the collateral of your brothers without cause, and stripped them naked of their clothing.
22:6. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.
For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing:

22:6 Верно, ты брал залоги от братьев твоих ни за что и с полунагих снимал одежду.
22:6
ἠνεχύραζες ενεχυραζω though; while
τοὺς ο the
ἀδελφούς αδελφος brother
σου σου of you; your
διὰ δια through; because of
κενῆς κενος hollow; empty
ἀμφίασιν αμφιασις though; while
γυμνῶν γυμνος naked
ἀφείλου αφαιρεω take away
22:6
כִּֽי־ kˈî- כִּי that
תַחְבֹּ֣ל ṯaḥbˈōl חבל take a pledge
אַחֶ֣יךָ ʔaḥˈeʸḵā אָח brother
חִנָּ֑ם ḥinnˈām חִנָּם in vain
וּ û וְ and
בִגְדֵ֖י viḡᵊḏˌê בֶּגֶד garment
עֲרוּמִּ֣ים ʕᵃrûmmˈîm עָרֹום naked
תַּפְשִֽׁיט׃ tafšˈîṭ פשׁט strip off
22:6. abstulisti enim pignus fratrum tuorum sine causa et nudos spoliasti vestibus
For thou hast taken away the pledge of thy brethren without cause, and stripped the naked of their clothing.
22:6. For you have taken away the collateral of your brothers without cause, and stripped them naked of their clothing.
22:6. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Предполагаемые ("верно") грехи Иова заключаются в отсутствии у него внушаемой самою природой гуманности, человечности. Он не стеснялся брать залог (ср. Исх XXII:26-27; Втор XXIV:10-13) с "братьев своих", т. е. лиц одного с ним племени, и притом "ни за что", т. е. не нуждаясь в них, так как сам был богат. Им руководила в тех случаях одна жадность (ср. XX:19-21), доходящая до того, что в качестве залога отнималась последняя одежда у полунагих, - ничего не имеющих.
Adam Clarke: Commentary on the Bible - 1831
22:6: Thou hast taken a pledge - Thou hast been vexatious in all thy doings, and hast exacted where nothing was due, so that through thee the poor have been unable to procure their necessary clothing.
Albert Barnes: Notes on the Bible - 1834
22:6: For thou hast taken a pledge from thy brother for nought - The only evidence which Eliphaz seems to have had of this was, that this was a heinous sin, and that as Job seemed to be severely punished, it was to be "inferred" that he must have committed some such sin as this. No way of treating an unfortunate and a suffering man could be more unkind. A "pledge" is that which is given by a debtor to a creditor, for security for the payment of a debt, and would be, of course, that which was regardcd as of value. Garments, which constituted a considerable part of the wealth of the Orientals, would usually be the pledge which would be given. With us, in such cases, watches, jewelry, notes, mortgages, are given as collateral security, or as pledges. The law of Moses required, that when a man took the garment of his neighbor for a pledge, it should be restored by the time the sun went down, Exo 22:26-27. The crime here charged on Job was, that he had exacted a pledge from another where there was no just claim to it; that is, where no debt had been contracted, where a debt; had been paid, or where the security was far beyond the value of the debt. The injustice of such a course would be obvious. It would deprive the man of the use of the property which was pledged, and it gave him to whom it was pledged an opportunity of doing wrong, as he might retain it, or dispose of it, and the real owner see it no more.
And stripped the naked of their clothing - Margin, "clothes of the naked." That is, of those who were poorly clad, or who were nearly destitute of clothes. The word naked is often used in this sense in the Scriptures; see the notes at Joh 21:7. The meaning here is, that Job had taken away by oppression even the garments of the poor in order to enrich himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: For thou: Job 24:3, Job 24:9; Exo 22:26; Deu 24:10-18; Eze 18:7, Eze 18:12, Eze 18:16; Amo 2:8
stripped: etc. Heb. stripped the clothes of the naked, Job 24:10, Job 31:19, Job 31:20
Job 22:7
Carl Friedrich Keil and Franz Delitzsch
22:6
6 For thou distrainedst thy brother without cause,
And the clothes of the naked thou strippedst off.
7 Thou gavest no water to the languishing,
And thou refusedst bread to the hungry.
8 And the man of the arm-the land was his,
And the honourable man dwelt therein.
9 Thou sentest widows away empty,
And the arms of the orphan are broken.
The reason of exceeding great suffering most be exceeding great sins. Job must have committed such sins as are here cited; therefore Eliphaz directly attributes guilt to him, since he thinks thus to tear down the disguise of the hypocrite. The strophe contains no reference to the Mosaic law: the compassionate Mosaic laws respecting duties towards widows and orphans, and the poor who pledge their few and indispensable goods, may have passed before the poet's mind; but it is not safe to infer it from the expression. As specific Mohammedan commandments among the wandering tribes even in the present day have no sound, so the poet dare not assume, in connection with the characters of his drama, any knowledge, of the Sinaitic law; and of this he remains conscious throughout: their standpoint is and remains that of the Abrahamic faith, the primary commands (later called the ten commands of piety, el-felâhh) of which were amply sufficient for stigmatizing that to which this strophe gives prominence as sin. It is only the force of the connection of the matter here which gives the futt. which follow כי a retrospective meaning. חבל is connected either with the accusative of the thing for which the pledge is taken, as in the law, which meets a response in the heart, Ex 22:25.; or with the accus. of the person who is seized, as here אחיך; or, if this is really (as Br asserts) a mistake that has gained a footing, which has Codd. and old printed editions against it, rather אחיך. lxx, Targ., Syr., and Jer. read the word as plural. ערוּמים (from ערום), like γυμνοί, Jas 2:15, nudi (comp. Seneca, de beneficiis, v. 13: si quis male vestitum et pannosum videt, nudum se vidisse dicit), are, according to our mode of expression, the half-naked, only scantily (vid., Is 20:2) clothed.
Job 22:8
The man of the arm, זרוע, is in Eliphaz' mind Job himself. He has by degrees acquired the territory far and wide for himself, by having brought down the rightful possessors by open violence (Job 20:19), or even by cunning and unfeeling practices, and is not deterred by any threat of a curse (Job 15:28): לו הארץ, he looked upon it as his, and his it must become; and since with his possessions his authority increased, he planted himself firmly in it, filled it out alone, like a stout fellow who takes the room of all others away. Umbr., Hahn, and others think Job's partiality for power and rank is described in Job 22:8; but both assertions read straightforward, without any intimation of co-operation. The address is here only suspended, in order to describe the man as he was and is. The all-absorbing love of self regulated his dealings. In possession of the highest power and highest rank, he was not easy of access. Widows and orphans, that they might not perish, were obliged to turn suppliantly to him. But the widows he chased away with empty hands, and the arms of the orphans were crushed. From the address a turn is also here taken to an objective utterance turned from the person addressed, intended however for him; the construction is like מצות יעכל, unleavened bread is eaten, Ex 13:7, according to Ew. 295, b. The arms are not conceived of as stretched out for help (which would rather be ידי), nor as demanding back their perverted right, but the crushing of the arms, as Ps 37:17; Ezek 30:22, and frequently implies a total destruction of every power, support, and help, after the analogy of the Arabic phrase compared by Ges. in his Thes. pp. 268b, 433b. The arm, זרוע (Arab. ḏirâ‛, oftener ‛aḍud or sâ‛id), signifies power, Job 40:9, Ps 57:1-11 :16; force and violence, Job 22:8, Job 35:9; self-help, and help from without, Ps 83:9 (comp. Ps 44:4). Whatever the orphans possessed of goods, honour, and help still available, is not merely broken, it is beaten into fragments.
Geneva 1599
22:6 For thou hast taken a (c) pledge from thy brother for nought, and stripped the naked of their clothing.
(c) You have been cruel and without charity, and would do nothing for the poor, but for your own advantage.
John Gill
22:6 For thou hast taken a pledge from thy brother for nought,.... It can hardly be thought that it was for nothing at all, on no consideration whatever, or that nothing was lent, for which the pledge was taken; but that it was a small trifling sum, and comparatively nothing, not to be spoken of; or it was borrowed for so short a time, that there needed not any pledge it; and it was unkind to take it, especially of a brother, whether in nature, or in religion, whether a near kinsman, or friend, or neighbour. Some render the words, "thou hast taken thy brother", or "brothers, for a pledge" (p); them themselves, their persons, as a security for what was lent, in order to sell them, and pay off the debt with the money, or detain them as bondmen till it was paid, 4Kings 4:1. If Eliphaz said this, and what follows, only as conjectures, as some think, or upon supposition, concluding from his afflictions that those things, or something like them, had been done by him; it is contrary to that charity that thinks no ill, and hopes the best; and if they are positive assertions of matters of fact, as they rather seem to be, delivered upon hearsay, and slender proof, it shows a readiness to receive calumnies and false accusations against his friend, and can scarcely be excused from the charge of bearing false testimony against him, since Job does in the most solemn manner deny those things in Job 31:1;
and stripped the naked of their clothing; not such as were stark naked, because they have no clothes to be stripped of; but such that were poorly clothed, scarce sufficient to cover their nakedness, and preserve them from the inclemencies of weather; these were stripped of their clothing, and being stripped, were quite naked and exposed, which to do was very cruel and hardhearted; perhaps it may respect the same persons from whom the pledge was taken, and that pledge was their clothing, which was no uncommon thing, see Ex 22:26.
(p) , Sept. "capies in pignus fratres tuos", Montanus.
John Wesley
22:6 Surely - He speaks thus by way of strong presumption, when I consider thy unusual calamities, I conclude thou art guilty of all, or some of these crimes. Brother - Of thy neighbour. Nought - Without sufficient and justifiable cause. Stripped - By taking their garment for a pledge, or by robbing them of their rights, all other injuries being comprehended under this.
Robert Jamieson, A. R. Fausset and David Brown
22:6 The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to be committed by a rich man. The Mosaic law (Ex 22:26; Deut 24:10) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the case is not quite the same; Job is charged with taking a pledge where he had no just claim to it; and in the second clause, that pledge (the outer garment which served the poor as a covering by day and a bed by night) is represented as taken from one who had not "changes of raiment" (a common constituent of wealth in the East), but was poorly clad--"naked" (Mt 25:36; Jas 2:15); a sin the more heinous in a rich man like Job.
22:722:7: Ջուր ծարաւեաց ո՛չ արբուցեր, եւ զհաց քաղցելոց հատեր[9295]։ [9295] Բազումք. Այլ եւ զհաց քաղցելոց։
7 Ծարաւածներին ջուր չես խմեցրել, նաեւ քաղցածների հացը կտրել:
7 Ծարաւցածին ջուր չխմցուցիր Ու հացը անօթիէն խնայեցիր։
Ջուր ծարաւեաց ոչ արբուցեր, այլ եւ զհաց քաղցելոց հատեր:

22:7: Ջուր ծարաւեաց ո՛չ արբուցեր, եւ զհաց քաղցելոց հատեր[9295]։
[9295] Բազումք. Այլ եւ զհաց քաղցելոց։
7 Ծարաւածներին ջուր չես խմեցրել, նաեւ քաղցածների հացը կտրել:
7 Ծարաւցածին ջուր չխմցուցիր Ու հացը անօթիէն խնայեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
22:722:7 Утомленному жаждою не подавал воды напиться и голодному отказывал в хлебе;
22:7 οὐδὲ ουδε not even; neither ὕδωρ υδωρ water διψῶντας διψαω thirsty ἐπότισας ποτιζω give a drink; water ἀλλὰ αλλα but πεινώντων πειναω hungry ἐστέρησας στερεοω make solid; solidify ψωμόν ψωμος morsel
22:7 לֹא־ lō- לֹא not מַ֭יִם ˈmayim מַיִם water עָיֵ֣ף ʕāyˈēf עָיֵף faint תַּשְׁקֶ֑ה tašqˈeh שׁקה give drink וּ֝ ˈû וְ and מֵ mē מִן from רָעֵ֗ב rāʕˈēv רָעֵב hungry תִּֽמְנַֽע־ tˈimnˈaʕ- מנע withhold לָֽחֶם׃ lˈāḥem לֶחֶם bread
22:7. aquam lasso non dedisti et esurienti subtraxisti panemThou hast not given water to the weary, thou hast withdrawn bread from the hungry.
7. Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.
22:7. You have not given water to the weary; you have taken bread away from the hungry.
22:7. Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.
Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry:

22:7 Утомленному жаждою не подавал воды напиться и голодному отказывал в хлебе;
22:7
οὐδὲ ουδε not even; neither
ὕδωρ υδωρ water
διψῶντας διψαω thirsty
ἐπότισας ποτιζω give a drink; water
ἀλλὰ αλλα but
πεινώντων πειναω hungry
ἐστέρησας στερεοω make solid; solidify
ψωμόν ψωμος morsel
22:7
לֹא־ lō- לֹא not
מַ֭יִם ˈmayim מַיִם water
עָיֵ֣ף ʕāyˈēf עָיֵף faint
תַּשְׁקֶ֑ה tašqˈeh שׁקה give drink
וּ֝ ˈû וְ and
מֵ מִן from
רָעֵ֗ב rāʕˈēv רָעֵב hungry
תִּֽמְנַֽע־ tˈimnˈaʕ- מנע withhold
לָֽחֶם׃ lˈāḥem לֶחֶם bread
22:7. aquam lasso non dedisti et esurienti subtraxisti panem
Thou hast not given water to the weary, thou hast withdrawn bread from the hungry.
22:7. You have not given water to the weary; you have taken bread away from the hungry.
22:7. Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Житель пустыни, дороживший водою, он был настолько жаден, что отказывал в глотке воды изнывавшему от жажды и в куске хлеба голодному (ср. Ис LVIII:10).
Adam Clarke: Commentary on the Bible - 1831
22:7: Thou hast not given water - It was esteemed a great virtue in the East to furnish thirsty travelers with water; especially in the deserts, where scarcely a stream was to be found, and where wells were very rare. Some of the Indian devotees are accustomed to stand with a girbah or skin full of water, on the public roads, to give drink to weary travelers who are parched with thirst.
Albert Barnes: Notes on the Bible - 1834
22:7: Thou hast not given water to the weary - That is, thou hast withheld the rites of hospitality - one of the most grievous offences which could be charged on an Arabian; compare the notes at Isa 21:14. In all the Oriental world, hospitality was regarded, and is still, as a duty of the highest obligation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: not given: Job 31:17; Deu 15:7-11; Psa 112:9; Pro 11:24, Pro 11:25, Pro 19:17; Isa 58:7, Isa 58:10; Eze 18:7, Eze 18:16; Mat 25:42; Rom 12:20
Job 22:8
John Gill
22:7 Thou hast not given water to the weary to drink,.... To a weary thirsty traveller, to whom in those hot countries cold water was very refreshing, and which in desert places was not to be had in common, or any where; rich men were possessed of their wells and fountains, and were kept for their own use, and it was a kindness and favour to obtain water of them; and yet a cup of cold water is one of the least favours to be given to a poor man, and to deny it him in distress was very inhuman, and was very far from Job's character:
and thou hast withholden bread from the hungry: bread, which strengthens man's heart, and is the staff of life, without which he cannot support; and this is not to be withheld from, but given even to an enemy when hungry; and to deny it to a poor neighbour in such circumstances is very cruel; the charge is, that Job would not give a poor hungry man a morsel of bread to eat; which must be false, being directly contrary to what he strongly asserts, Job 31:17.
Robert Jamieson, A. R. Fausset and David Brown
22:7 Hospitality to the weary traveller is regarded in the East as a primary duty (Is 21:14).
22:822:8: Ա՛կն առեր երեսաց ոմանց, եւ բնակեցուցեր զնոսա յերկրի։
8 Ոմանց աչքի տակ ես առել ու նրանց բնակեցրել երկրի վրայ:
8 Զօրաւորը կը տիրէ երկրին Ու անոր մէջ պատուաւորը կը բնակի։
[220]Ակն առեր երեսաց ոմանց, եւ բնակեցուցեր զնոսա յերկրի:

22:8: Ա՛կն առեր երեսաց ոմանց, եւ բնակեցուցեր զնոսա յերկրի։
8 Ոմանց աչքի տակ ես առել ու նրանց բնակեցրել երկրի վրայ:
8 Զօրաւորը կը տիրէ երկրին Ու անոր մէջ պատուաւորը կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
22:822:8 а человеку сильному ты {давал} землю, и сановитый селился на ней.
22:8 ἐθαύμασας θαυμαζω wonder δέ δε though; while τινων τις anyone; someone πρόσωπον προσωπον face; ahead of ᾤκισας οικιζω though; while τοὺς ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
22:8 וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man זְ֭רֹועַ ˈzrôₐʕ זְרֹועַ arm לֹ֣ו lˈô לְ to הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and נְשׂ֥וּא nᵊśˌû נשׂא lift פָ֝נִ֗ים ˈfānˈîm פָּנֶה face יֵ֣שֶׁב yˈēšev ישׁב sit בָּֽהּ׃ bˈāh בְּ in
22:8. in fortitudine brachii tui possidebas terram et potentissimus obtinebas eamIn the strength of thy arm thou didst possess the land, and being the most mighty thou holdest it.
8. But as for the mighty man, he had the earth; and the honourable man, he dwelt in it.
22:8. By the strength of your arm, you took possession of the land, and you retain it by being the strongest.
22:8. But [as for] the mighty man, he had the earth; and the honourable man dwelt in it.
But [as for] the mighty man, he had the earth; and the honourable man dwelt in it:

22:8 а человеку сильному ты {давал} землю, и сановитый селился на ней.
22:8
ἐθαύμασας θαυμαζω wonder
δέ δε though; while
τινων τις anyone; someone
πρόσωπον προσωπον face; ahead of
ᾤκισας οικιζω though; while
τοὺς ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
22:8
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
זְ֭רֹועַ ˈzrôₐʕ זְרֹועַ arm
לֹ֣ו lˈô לְ to
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
נְשׂ֥וּא nᵊśˌû נשׂא lift
פָ֝נִ֗ים ˈfānˈîm פָּנֶה face
יֵ֣שֶׁב yˈēšev ישׁב sit
בָּֽהּ׃ bˈāh בְּ in
22:8. in fortitudine brachii tui possidebas terram et potentissimus obtinebas eam
In the strength of thy arm thou didst possess the land, and being the most mighty thou holdest it.
22:8. By the strength of your arm, you took possession of the land, and you retain it by being the strongest.
22:8. But [as for] the mighty man, he had the earth; and the honourable man dwelt in it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Синодальное чтение представляет не совсем точную передачу еврейского текста. Буквальный перевод его, удержанный Акилою и Симмахом, будет такой: "человек с рукою - ему земля, и тот, кто высок по положению, водворялся на ней". "Человек руки", т. е. силы (XL:9; Пс LXXVI:16; LXXXII:9) и насилия (XXXV:9), Иов захватывал землю, расширял свои владения путем насильственного захвата (ср. Ис V:8), не дозволяя селиться на ней слабым.
Adam Clarke: Commentary on the Bible - 1831
22:8: But as for the mighty man, he had the earth - איש זרוע ish zeroa, the man of arm. Finger, hand, and arm, are all emblems of strength and power. The man of arm is not only the strong man, but the man of power and influence, the man of rapine and plunder.
The honorable man - Literally, the man whose face is accepted, the respectable man, the man of wealth. Thou wert an enemy to the poor and needy, but thou didst favor and flatter the rich and great.
Albert Barnes: Notes on the Bible - 1834
22:8: But as for the mighty man - Hebrew as in the margin, "man of arm." The "arm," in the Scriptures, is the symbol of power; Psa 10:15, "Break thou the arm of the wicked;" Eze 30:21. "I have broken the arm of Pharaoh;" Psa 89:13, "Thou hast a mighty arm;" Psa 97:1, "His holy arm hath gotten him the victory." The reason of this is, that the sword and spear were principally used in war, and success depended on the force with which they were wielded by the arm. There can be no doubt that this is intended to be applied to Job, and that the meaning is, that he had driven the poor from their possessions, and he had taken forcible occupancy of what belonged to them. The idea is, that he had done this by power, not by "right."
Had the earth - Took possession of the land, and drove off from it those to whom it belonged, or who had an equal right to it with him.
And the honorable man - Margin, "eminent," or "accepted of countenance." Hebrew: "Lifted up of countenance;" that is, the man whose countenance was elevated either by honor or pride. It may be used to describe either; but, perhaps, there is more force in the former, in saying that it was the great man, the man of rank and office, who had got possession. There is, thus, some sarcasm in the severe charge: "The great man ... the man of rank, and wealth, and office, has got possession, while the humble and poor are banished." Job had had great possessions; but this charge as to the manner in which he had acquired them seems to be wholly gratuitous. Eliphaz takes it for granted, since he was so severely punished, that it "must have been" in some such way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: But as: Job 29:7-17, Job 31:34; Kg1 21:11-15; Psa 12:8; Mic 7:3
mighty man: Heb. man of arm
honourable: Heb. eminent, or, accepted for countenance. Job 13:8
Job 22:9
Geneva 1599
22:8 But [as for] the mighty man, he (d) had the earth; and the honourable man dwelt in it.
(d) When you were in power and authority you did not do justice but wrong.
John Gill
22:8 But as for the mighty man, he had the earth,.... A large share and portion of it, which Job could not hinder him from the enjoyment of, because mightier than he, or otherwise he would have done it; or Job was content he should have what he had, and gave him more than what of right belonged to him; for when any cause came before him as a judge, or civil magistrate, between a rich man, and a poorer man, relating to a field, or piece of land he always gave the cause to the rich and mighty and so he had the land, as is suggested:
and the honourable man dwelt in it; peaceably, quietly, and undisturbed, though he had no just title to it; or "the man accepted of face" or "countenance" (q), who was respected because of his outward circumstances, wealth and riches, power and authority; and so Job is tacitly charged with being a respecter of persons in judgment, which was not good; and in general these phrases denote partiality in him, that he was favourable to the mighty and powerful, and unkind and cruel to the poor and needy. Some (r) understand all this of Job himself, that because he was the mighty man, or "man of arms" (s), he made use of his power and might, and stretched out his arm, and grasped and got into his possession, by force and violence, the houses, and lands, and estates of others, and became the greatest man in all the east, and the earth in a manner was his alone; and because he was respected for his greatness and riches, he was confirmed therein, and dwelt securely: or rather, taking the words in this sense, they may be considered as an aggravation of Job's sins, both before and after charged upon him; as that when he was the mighty and honourable man, and though he was such, and had it in the power of his hands to do a great deal of good to the poor and needy; yet took a pledge from his indigent brother, stripped those that were almost naked of their clothing, and would not give a poor weary traveller a cup of water, nor a morsel of bread to an hungry man; yea, abused his power and authority which he had, to the oppression of the widow and fatherless, as in Job 22:9.
(q) "acceptus faciebus", Montanus; "vel facie", Vatablus, Beza, Junius & Tremellius, Drusius, Mercerus. (r) Jarchi, Ramban, Bar Tzemach, Sephorno. (s) "viro brachii", Pagninus, Montanus, Bolducius, Vatablus, Drusius, &c.
John Wesley
22:8 Dwelt - Either by thy sentence or permission, he had a peaceable and sure possession of it, whether he had right to it, or no.
Robert Jamieson, A. R. Fausset and David Brown
22:8 mighty--Hebrew, "man of arm" (Ps 10:15; namely, Job).
honourable--Hebrew, "eminent, or, accepted for countenance" (Is 3:3; 4Kings 5:1); that is, possessing authority. Eliphaz repeats his charge (Job 15:28; so Zophar, Job 20:19), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (Job 22:7, Job 22:9) [MICHAELIS].
22:922:9: Արձակեցեր զայրիս ունայնս, եւ զորբս չարչարեցե՛ր։
9 Այրիներին ձեռնունայն ես արձակել եւ որբերին չարչարել:
9 Որբեւայրի կիները դատարկ ղրկեցիր Ու որբերուն թեւերը կոտրտեցան։
Արձակեցեր զայրիս ունայնս, եւ զորբս չարչարեցեր:

22:9: Արձակեցեր զայրիս ունայնս, եւ զորբս չարչարեցե՛ր։
9 Այրիներին ձեռնունայն ես արձակել եւ որբերին չարչարել:
9 Որբեւայրի կիները դատարկ ղրկեցիր Ու որբերուն թեւերը կոտրտեցան։
zohrab-1805▾ eastern-1994▾ western am▾
22:922:9 Вдов ты отсылал ни с чем и сирот оставлял с пустыми руками.
22:9 χήρας χηρα widow δὲ δε though; while ἐξαπέστειλας εξαποστελλω send forth κενάς κενος hollow; empty ὀρφανοὺς ορφανος orphaned δὲ δε though; while ἐκάκωσας κακοω do bad; turn bad
22:9 אַ֭לְמָנֹות ˈʔalmānôṯ אַלְמָנָה widow שִׁלַּ֣חְתָּ šillˈaḥtā שׁלח send רֵיקָ֑ם rêqˈām רֵיקָם with empty hands וּ û וְ and זְרֹעֹ֖ות zᵊrōʕˌôṯ זְרֹועַ arm יְתֹמִ֣ים yᵊṯōmˈîm יָתֹום orphan יְדֻכָּֽא׃ yᵊḏukkˈā דכא oppress
22:9. viduas dimisisti vacuas et lacertos pupillorum comminuistiThou hast sent widows away empty, and the arms of the fatherless thou hast broken in pieces.
9. Thou hast sent widows away empty, and the arms of the fatherless have been broken.
22:9. You have sent widows away empty, and you have crushed the shoulders of orphans.
22:9. Thou hast sent widows away empty, and the arms of the fatherless have been broken.
Thou hast sent widows away empty, and the arms of the fatherless have been broken:

22:9 Вдов ты отсылал ни с чем и сирот оставлял с пустыми руками.
22:9
χήρας χηρα widow
δὲ δε though; while
ἐξαπέστειλας εξαποστελλω send forth
κενάς κενος hollow; empty
ὀρφανοὺς ορφανος orphaned
δὲ δε though; while
ἐκάκωσας κακοω do bad; turn bad
22:9
אַ֭לְמָנֹות ˈʔalmānôṯ אַלְמָנָה widow
שִׁלַּ֣חְתָּ šillˈaḥtā שׁלח send
רֵיקָ֑ם rêqˈām רֵיקָם with empty hands
וּ û וְ and
זְרֹעֹ֖ות zᵊrōʕˌôṯ זְרֹועַ arm
יְתֹמִ֣ים yᵊṯōmˈîm יָתֹום orphan
יְדֻכָּֽא׃ yᵊḏukkˈā דכא oppress
22:9. viduas dimisisti vacuas et lacertos pupillorum comminuisti
Thou hast sent widows away empty, and the arms of the fatherless thou hast broken in pieces.
22:9. You have sent widows away empty, and you have crushed the shoulders of orphans.
22:9. Thou hast sent widows away empty, and the arms of the fatherless have been broken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. К лицам последнего рода относились вдовы и сироты: их просьбы и мольбы оставлялись Иовом без удовлетворения.
Adam Clarke: Commentary on the Bible - 1831
22:9: The arms of the fatherless - Whatever strength or power or property they had, of that thou hast deprived them. Thou hast been hard-hearted and cruel, and hast enriched thyself with the spoils of the poor and the defenceless.
Albert Barnes: Notes on the Bible - 1834
22:9: Thou hast sent widows away empty - That is, without regarding their needs, and without doing anything to mitigate their sorrows. The oppression of the widow and the fatherless is, in the Scriptures, every where regarded as a crime of special magnitude; see the notes at Isa 1:17.
The arms of the fatherless have been broken - Thou hast taken away all that they relied on. Thou hast oppressed them and taken advantage of their weak and defenseless condition to enrich yourself. This charge was evidently gratuitous and unjust. It was the result of an "inference" from the fact that he was thus afflicted, and about as just as inferences, in such cases, usually are. To all this, Job replies in beautiful language in -16, when describing his former condition, and in justice to him, we may allow him to speak "here," and to show what was, in fact, the course of his life.
When the ear heard me, then it blessed me;
And when the eye saw me, it gave witness to me:
Because I delivered the poor that cried,
And the fatherless, and him that had none to help him.
The blessing of him that was ready to perish came upon me:
And I caused the widow's heart to leap for joy.
I put on righteousness, and it clothed me;
My judgment was as a robe and a diadem.
I was eyes to the blind,
And feet was I to the lame;
I was a father to the poor,
And the cause which I knew not, I searched out
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: widows: Job 24:3, Job 24:21, Job 29:12, Job 29:13, Job 31:16-18, Job 31:21; Exo 22:21-24; Deu 27:19; Psa 94:6; Isa 1:17, Isa 1:23, Isa 10:2; Eze 22:7; Mal 3:5; Luk 18:3-5
arms: Psa 10:15, Psa 37:17; Eze 30:22
Job 22:10
Geneva 1599
22:9 Thou hast sent widows away empty, and the arms of the (e) fatherless have been broken.
(e) You have not only not shown pity, but oppressed them.
John Gill
22:9 Thou hast sent widows away empty,.... Either out of their own houses, which he spoiled, and devoured, and stripped, and cleared of all that were in them, as did the Scribes and Pharisees in Christ's time, Mt 23:14; or out of his own house, when they came to him, as a rich man, for charity; as they came to him wanting relief, they went away so; if without food and clothing, they were bid to depart without giving them anything to feed and clothe them with; or if they came to him as a civil magistrate to have justice done them, and to be delivered out of the hands of their oppressors, they could not obtain any, but were dismissed without it; how contrary is this to Job 29:13;
and the arms of the fatherless have been broken; not in a literal sense, as if when refusing to go out, when their mothers, the widows, had their houses spoiled, and they sent empty out of them; these laid hold on something within them, and would not depart, and so, had their arms broken by the mighty man, the man of arms; but, in a metaphorical and figurative sense, their substance, and goods, and possessions, left them by their fathers for their support, these were taken away from them, and so they were as impotent and helpless as if their arms had been broken; or their friends on whom they relied for their sustenance, these were either ruined, and so could not help them; or else their affections were alienated from them, and would not. This indeed is not expressly charged upon Job, but it is intimated that it was done with his knowledge and consent, good will, and approbation; at least that he connived at it, and suffered it to be done when it was in his power to have prevented it, and therefore to be ascribed unto him; but how foreign is all this to Job's true character, Job 29:12?
John Wesley
22:9 Arms - Their supports, and rights.
Robert Jamieson, A. R. Fausset and David Brown
22:9 empty--without their wants being relieved (Gen 31:42). The Mosaic law especially protected the widow and fatherless (Ex 22:22); the violation of it in their case by the great is a complaint of the prophets (Is 1:17).
arms--supports, helps, on which one leans (Hos 7:15). Thou hast robbed them of their only stay. Job replies in Job 29:11-16.
22:1022:10: Եւ արդ պատեցան զքեւ որոգայթք, եւ տագնապեա՛ց զքեզ պատերազմ անհնարին։
10 Հիմա քո շուրջը որոգայթներ են դրուած, եւ սաստիկ պատերազմն է քեզ տագնապի մէջ գցել:
10 Անոր համար քու բոլորտիքդ որոգայթներ լարուած են Ու յանկարծահաս վախը քեզ կը զարհուրեցնէ։
Եւ արդ պատեցան զքեւ որոգայթք, եւ տագնապեաց զքեզ պատերազմ անհնարին:

22:10: Եւ արդ պատեցան զքեւ որոգայթք, եւ տագնապեա՛ց զքեզ պատերազմ անհնարին։
10 Հիմա քո շուրջը որոգայթներ են դրուած, եւ սաստիկ պատերազմն է քեզ տագնապի մէջ գցել:
10 Անոր համար քու բոլորտիքդ որոգայթներ լարուած են Ու յանկարծահաս վախը քեզ կը զարհուրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1022:10 За то вокруг тебя петли, и возмутил тебя неожиданный ужас,
22:10 τοιγαροῦν τοιγαρουν for then actually ἐκύκλωσάν κυκλοω encircle; surround σε σε.1 you παγίδες παγις trap καὶ και and; even ἐσπούδασέν σπουδαζω diligent σε σε.1 you πόλεμος πολεμος battle ἐξαίσιος εξαισιος beyond what is ordained
22:10 עַל־ ʕal- עַל upon כֵּ֭ן ˈkēn כֵּן thus סְבִיבֹותֶ֣יךָ sᵊvîvôṯˈeʸḵā סָבִיב surrounding פַחִ֑ים faḥˈîm פַּח bird-trap וִֽ֝ ˈwˈi וְ and יבַהֶלְךָ yvahelᵊḵˌā בהל disturb פַּ֣חַד pˈaḥaḏ פַּחַד trembling פִּתְאֹֽם׃ piṯʔˈōm פִּתְאֹם suddenly
22:10. propterea circumdatus es laqueis et conturbat te formido subitaTherefore art thou surrounded with shares, and sudden fear troubleth thee.
10. Therefore snares are round about thee, and sudden fear troubleth thee,
22:10. Because of this, you are surrounded by traps, and unexpected fears will disturb you.
22:10. Therefore snares [are] round about thee, and sudden fear troubleth thee;
Therefore snares [are] round about thee, and sudden fear troubleth thee:

22:10 За то вокруг тебя петли, и возмутил тебя неожиданный ужас,
22:10
τοιγαροῦν τοιγαρουν for then actually
ἐκύκλωσάν κυκλοω encircle; surround
σε σε.1 you
παγίδες παγις trap
καὶ και and; even
ἐσπούδασέν σπουδαζω diligent
σε σε.1 you
πόλεμος πολεμος battle
ἐξαίσιος εξαισιος beyond what is ordained
22:10
עַל־ ʕal- עַל upon
כֵּ֭ן ˈkēn כֵּן thus
סְבִיבֹותֶ֣יךָ sᵊvîvôṯˈeʸḵā סָבִיב surrounding
פַחִ֑ים faḥˈîm פַּח bird-trap
וִֽ֝ ˈwˈi וְ and
יבַהֶלְךָ yvahelᵊḵˌā בהל disturb
פַּ֣חַד pˈaḥaḏ פַּחַד trembling
פִּתְאֹֽם׃ piṯʔˈōm פִּתְאֹם suddenly
22:10. propterea circumdatus es laqueis et conturbat te formido subita
Therefore art thou surrounded with shares, and sudden fear troubleth thee.
22:10. Because of this, you are surrounded by traps, and unexpected fears will disturb you.
22:10. Therefore snares [are] round about thee, and sudden fear troubleth thee;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. Величию и силе греха соответствует сила постигших Иова бедствий. Он "окружен петлями", - поражен болезнью, скорбями, бесславием (XVIII:8-10), не видит возможности избавиться от них ("тьма, в которой ты ничего не видишь", ср. XVII:12), близок к гибели: - "множество вод покрыло тебя" (ср. Пс XLI:8; LXVIII:3).
Adam Clarke: Commentary on the Bible - 1831
22:10: Therefore snares - As thou hast dealt with others, so has God, in his retributive providence, dealt with thee. As thou hast spoiled, so art thou spoiled. Thou art taken in a net from which thou canst not escape. There is an allusion here to the hunting of the elephant: he is driven into an inclosure in the woods, passing from strait to strait, till brought into a narrow point, from which he cannot escape; and then his consternation is great, and his roaring terrible. God hath hunted thee down, as men hunt down those wild and dangerous beasts. See on(note).
Albert Barnes: Notes on the Bible - 1834
22:10: Therefore snares are round about thee - "Snares" were used for catching wild animals and birds, and the word then came to denote any sudden calamity; see -10. Eliphaz here says, that it "must be" that these calamities came upon Job in consequence of such sins as he had specified. About that he took it for granted there could be no dispute.
And sudden fear - The calamities of Job came upon him suddenly Job 1. It was to this, doubtless, that Eliphaz alluded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: snares: Job 18:8-10, Job 19:6; Psa 11:6
sudden: Job 6:4, Job 13:21; Pro 1:27, Pro 3:25, Pro 3:26; Th1 5:3
Job 22:11
Carl Friedrich Keil and Franz Delitzsch
22:10
10 Therefore snares are round about thee,
And fear terrifieth thee suddenly;
11 Or percievest thou not the darkness,
And the overflow of waters, which covereth thee?
On account of this inhuman mode of action by which he has challenged the punishment of justice, snares are round about him (comp. Bildad's picture of this fate of the evil-doer, Job 18:8-10), destruction encompasses him on every side, so that he sees no way out, and must without any escape succumb to it. And the approaching ruin makes itself known to him time after time by terrors which come suddenly upon him and disconcert him; so that his outward circumstances being deranged and his mind discomposed, he has already in anticipation to taste that which is before him. In Job 22:11, לא תראה is by no means to be taken as an eventual circumstantial clause, whether it is translated affirmatively: or darkness (covers thee), that thou canst not see; or interrogatively: or does darkness (surround thee), that thou seest not? In both cases the verb in the principal clause is wanting; apart from the new turn, which או introduces, being none, it would then have to be explained with Lwenthal: or has the habit of sinning already so dulled thy feeling and darkened thine eye, that thou canst not perceive the enormity of thy transgression? But this is a meaning forced from the words which they are not capable of; it must have been at least או חשׁך בּעדך, or something similar. Since או חשׁך (to be accented without Makkeph with Mnach, Dech) cannot form a principal clause of itself, תראה is without doubt the verb belonging to it: or (או as Job 16:3) seest thou not darkness? Because, according to his preceding speeches, Job does not question the magnitude of his sufferings, but acknowledges them in all their fearfulness; therefore Hahn believes it must be explained: or shouldst thou really not be willing to see thy sins, which encompass thee as thick dark clouds, which cover thee as floods of water? The two figures, however, can only be understood of the destruction which entirely shrouds Job in darkness, and threatens to drown him. But destruction, in the sense in which Eliphaz asks if Job does not see it, is certainly intended differently to what it was in Job's complaints. Job complains of it as being unmerited, and therefore mysterious; Eliphaz, on the other hand, is desirous that he should open his eyes that he may perceive in this darkness of sorrow, this flood of suffering, the well-deserved punishment of his heinous sins, and anticipate the worst by penitence. לא תכסּךּ is a relative clause, and belongs logically also to חשׁך, comp. Is 60:2, where שׁפעת is also found in Job 22:6 (from שׁפע, abundare; comp. Arab. šf‛, ספק, Job 20:22). Eliphaz now insinuates that Job denies the special providence of God, because he doubts the exceptionless, just government of God. In the second strophe he has explained his affliction as the result of his uncharitableness; now he explains it as the result of his unbelief, which is now become manifest.
John Gill
22:10 Therefore snares are round about thee,.... Not what occasion sin, draw into it, and issue in it, as inward corruptions, the temptations of Satan, and the things of this world, but punishments; because of the above sins charged upon Job, therefore evils, calamities, and distresses of various kinds, came upon, him, beset him, and encompassed him all around, so that there was no way left for him to escape; it may refer to the Sabeans and Chaldeans seizing on his cattle, and carrying them away; to the fire that fell from heaven upon his sheep, and consumed them; to the great wind that blew down the house in which his children were, and destroyed them; and to the boils and ulcers that were all over his body:
and sudden fear troubleth thee; those things, at least some of them, were what he feared, and they came suddenly upon him, and gave him great trouble and distress, Job 3:25; and present fear frequently, on a sudden, darted into his mind, and gave him fresh trouble; he was afraid of his present sorrows, and of further and future ones, Job 9:28; and perhaps Eliphaz might think he was afraid of hell and damnation, and of sudden destruction from the Almighty coming upon him, Job 31:23; see Is 24:17.
Robert Jamieson, A. R. Fausset and David Brown
22:10 snares--alluding to Job's admission (Job 19:6; compare Job 18:10; Prov 22:5).
22:1122:11: Լոյսն քո քեզ խաւա՛ր դիպեցաւ. եւ ՚ի քուն ծածկեաց զքեզ ջուր։
11 Լոյսդ քեզ խաւար թուաց. քնի մէջ քեզ ջրերը ծածկեցին:
11 Կամ այնպիսի խաւար մը քեզ պատեր է, որ չես կրնար տեսնել Ու ջուրերուն շատութիւնը քեզ կը ծածկէ։
[221]Լոյսն քո քեզ խաւար դիպեցաւ, եւ ի քուն ծածկեաց զքեզ ջուր:

22:11: Լոյսն քո քեզ խաւա՛ր դիպեցաւ. եւ ՚ի քուն ծածկեաց զքեզ ջուր։
11 Լոյսդ քեզ խաւար թուաց. քնի մէջ քեզ ջրերը ծածկեցին:
11 Կամ այնպիսի խաւար մը քեզ պատեր է, որ չես կրնար տեսնել Ու ջուրերուն շատութիւնը քեզ կը ծածկէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1122:11 или тьма, в которой ты ничего не видишь, и множество вод покрыло тебя.
22:11 τὸ ο the φῶς φως light σοι σοι you σκότος σκοτος dark ἀπέβη αποβαινω step off; step away κοιμηθέντα κοιμαω doze; fall asleep δὲ δε though; while ὕδωρ υδωρ water σε σε.1 you ἐκάλυψεν καλυπτω cover
22:11 אֹו־ ʔô- אֹו or חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness לֹֽא־ lˈō- לֹא not תִרְאֶ֑ה ṯirʔˈeh ראה see וְֽ wᵊˈ וְ and שִׁפְעַת־ šifʕaṯ- שִׁפְעָה mass מַ֥יִם mˌayim מַיִם water תְּכַסֶּֽךָּ׃ tᵊḵassˈekkā כסה cover
22:11. et putabas te tenebras non visurum et impetu aquarum inundantium non oppressurumAnd didst thou think that thou shouldst not see darkness, and that thou shouldst not be covered with the violence of overflowing waters?
11. Or darkness, that thou canst not see, and abundance of waters cover thee.
22:11. And did you think that you would not see darkness and that you were not to be overwhelmed by the on-rush of overflowing waters?
22:11. Or darkness, [that] thou canst not see; and abundance of waters cover thee.
Or darkness, [that] thou canst not see; and abundance of waters cover thee:

22:11 или тьма, в которой ты ничего не видишь, и множество вод покрыло тебя.
22:11
τὸ ο the
φῶς φως light
σοι σοι you
σκότος σκοτος dark
ἀπέβη αποβαινω step off; step away
κοιμηθέντα κοιμαω doze; fall asleep
δὲ δε though; while
ὕδωρ υδωρ water
σε σε.1 you
ἐκάλυψεν καλυπτω cover
22:11
אֹו־ ʔô- אֹו or
חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
לֹֽא־ lˈō- לֹא not
תִרְאֶ֑ה ṯirʔˈeh ראה see
וְֽ wᵊˈ וְ and
שִׁפְעַת־ šifʕaṯ- שִׁפְעָה mass
מַ֥יִם mˌayim מַיִם water
תְּכַסֶּֽךָּ׃ tᵊḵassˈekkā כסה cover
22:11. et putabas te tenebras non visurum et impetu aquarum inundantium non oppressurum
And didst thou think that thou shouldst not see darkness, and that thou shouldst not be covered with the violence of overflowing waters?
22:11. And did you think that you would not see darkness and that you were not to be overwhelmed by the on-rush of overflowing waters?
22:11. Or darkness, [that] thou canst not see; and abundance of waters cover thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:11: Or darkness, that thou canst not see - The sense of this passage, in the connection that the particle or gives it with the preceding verse, is not easy to be ascertained. To me it seems very probable that a letter has been lost from the first word; and that או o which we translate Or, was originally אור or Light. The copy used by the Septuagint had certainly this reading; and therefore they translate the verse thus: Το φως σοι εις σκοτος απεβη; Thy Light is changed into darkness; that is, Thy prosperity is turned into adversity.
Houbigant corrects the text thus: instead of או חשך לא תראה o chosech lo tireh, or darkness thou canst not see, he reads חשך לא אור תראה chosech lo or tireh, darkness, not light, shalt thou behold; that is, Thou shalt dwell in thick darkness. Mr. Good translates: "Or darkness which thou canst not penetrate, and a flood of waters shall cover thee." Thou shalt either be enveloped in deep darkness, or overwhelmed with a flood.
The versions all translate differently; and neither they nor the MSS. give any light, except what is afforded by the Septuagint. Coverdale is singular: Shuldest thou then send darcknesse? Shulde not the water floude runne over the? Perhaps the meaning is: "Thou art so encompassed with darkness, that thou canst not see thy way; and therefore fallest into the snares and traps that are laid for thee."
Albert Barnes: Notes on the Bible - 1834
22:11: Or darkness - Darkness and night in the Scriptures are emblems of calamity.
That thou canst not see - Deep and fearful darkness; total night, so that nothing is visible. That is, the heaviest calamities had overwhelmed him.
And abundance of waters - An emblem, also, of calamities; ; Psa 69:1-2; Psa 73:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: darkness: Job 18:6, Job 18:18, Job 19:8; Pro 4:19; Isa 8:22; Lam 3:2; Joe 2:2, Joe 2:3; Mat 8:12
abundance: Psa 42:7, Psa 69:1, Psa 69:2, Psa 124:4; Lam 3:54; Jon 2:3
Job 22:12
Geneva 1599
22:11 Or darkness, [that] thou canst not see; and (f) abundance of waters cover thee.
(f) That is, manifold afflictions.
John Gill
22:11 Or darkness, that thou canst not see,.... Or darkness is round about thee, thou art enveloped in it; meaning either judicial blindness, and darkness, and stupidity of mind, which must be his case, if he could not see the hand of God upon him, or the snares that were about him, or was not troubled with sudden fear; or else the darkness of affliction and calamity, which is often signified hereby, see Is 8:22; afflictive dispensations of Providence are sometimes so dark, that a man cannot see the cause and reason of them, or why it is he is brought into them; which was Job's case, and therefore desires God would show him wherefore he contended with him, Job 10:9; nor can he see, perceive, or enjoy any light of comfort; he is in inward darkness of soul, deprived of the light of God's countenance, as well as he is in the outward darkness of adversity, which is a most uncomfortable case, as it was this good man's; nor can he see any end of the affliction, or any way to escape out of it, and which were the present circumstances Job was in:
and abundance of waters cover thee; afflictions, which are frequently compared to many waters, and floods of them, because of the multitude of them, their force and strength, the power and rapidity with which they come; and because overflowing, overbearing, and overwhelming, and threaten with utter ruin and destruction, unless stopped by the mighty hand of God, who only can resist and restrain them; Eliphaz represents Job like a man drowning, overflowed with a flood of water, and covered with its waves, and in the most desperate condition, see Ps 69:1.
John Wesley
22:11 Or - Either thou art troubled with fear of further evils or with the gross darkness of thy present state of misery. Waters - Variety of sore afflictions, which are frequently compared to water.
Robert Jamieson, A. R. Fausset and David Brown
22:11 that--so that thou.
abundance--floods. Danger by floods is a less frequent image in this book than in the rest of the Old Testament (Job 11:16; Job 27:20).
22:1222:12: ※ Միթէ որ ՚ի բարձունս նայի ո՞չ տեսանիցէ. ※ նա աւանիկ զզգածեալսն ամբարտաւանութեամբ խոնարհեցո՛յց[9296]։ [9296] Ոմանք. ՚Ի բարձունս նայիցի չտեսանիցէ։
12 Միթէ Նա, ով բարձունքում է ու նայում է՝ չի՞ տեսնելու. նա չէ՞ր, որ ահա ամբարտաւանութեամբ զգեստաւորուածներին խոնարհեցրեց:
12 Աստուած երկնքին խիստ բարձր տեղը չէ՞.Հիմա աստղերուն բարձրութեանը* նայէ, ո՜րչափ բարձր են։
Միթէ որ ի բարձունս նայի` ո՞չ տեսանիցէ. նա աւանիկ զզգածեալսն ամբարտաւանութեամբ խոնարհեցոյց:

22:12: ※ Միթէ որ ՚ի բարձունս նայի ո՞չ տեսանիցէ. ※ նա աւանիկ զզգածեալսն ամբարտաւանութեամբ խոնարհեցո՛յց[9296]։
[9296] Ոմանք. ՚Ի բարձունս նայիցի չտեսանիցէ։
12 Միթէ Նա, ով բարձունքում է ու նայում է՝ չի՞ տեսնելու. նա չէ՞ր, որ ահա ամբարտաւանութեամբ զգեստաւորուածներին խոնարհեցրեց:
12 Աստուած երկնքին խիստ բարձր տեղը չէ՞.Հիմա աստղերուն բարձրութեանը* նայէ, ո՜րչափ բարձր են։
zohrab-1805▾ eastern-1994▾ western am▾
22:1222:12 Не превыше ли небес Бог? посмотри вверх на звезды, как они высоко!
22:12 μὴ μη not οὐχὶ ουχι not; not actually ὁ ο the τὰ ο the ὑψηλὰ υψηλος high; lofty ναίων ναιω look on; have regard τοὺς ο the δὲ δε though; while ὕβρει υβρις insolence; insult φερομένους φερω carry; bring ἐταπείνωσεν ταπεινοω humble; bring low
22:12 הֲֽ hˈᵃ הֲ [interrogative] לֹא־ lō- לֹא not אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god גֹּ֣בַהּ gˈōvah גֹּבַהּ height שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens וּ û וְ and רְאֵ֤ה rᵊʔˈē ראה see רֹ֖אשׁ rˌōš רֹאשׁ head כֹּוכָבִ֣ים kôḵāvˈîm כֹּוכָב star כִּי־ kî- כִּי that רָֽמּוּ׃ rˈāmmû רום be high
22:12. an cogitas quod Deus excelsior caelo et super stellarum vertices sublimeturDost not thou think that God is higher than heaven, and is elevated above the height of the stars?
12. Is not God in the height of heaven? and behold the height of the stars, how high they are!
22:12. Have you not considered that God is higher than the heavens and is lifted above the height of the stars?
22:12. [Is] not God in the height of heaven? and behold the height of the stars, how high they are!
Is not God in the height of heaven? and behold the height of the stars, how high they are:

22:12 Не превыше ли небес Бог? посмотри вверх на звезды, как они высоко!
22:12
μὴ μη not
οὐχὶ ουχι not; not actually
ο the
τὰ ο the
ὑψηλὰ υψηλος high; lofty
ναίων ναιω look on; have regard
τοὺς ο the
δὲ δε though; while
ὕβρει υβρις insolence; insult
φερομένους φερω carry; bring
ἐταπείνωσεν ταπεινοω humble; bring low
22:12
הֲֽ hˈᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
אֱ֭לֹוהַּ ˈʔᵉlôₐh אֱלֹוהַּ god
גֹּ֣בַהּ gˈōvah גֹּבַהּ height
שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens
וּ û וְ and
רְאֵ֤ה rᵊʔˈē ראה see
רֹ֖אשׁ rˌōš רֹאשׁ head
כֹּוכָבִ֣ים kôḵāvˈîm כֹּוכָב star
כִּי־ kî- כִּי that
רָֽמּוּ׃ rˈāmmû רום be high
22:12. an cogitas quod Deus excelsior caelo et super stellarum vertices sublimetur
Dost not thou think that God is higher than heaven, and is elevated above the height of the stars?
22:12. Have you not considered that God is higher than the heavens and is lifted above the height of the stars?
22:12. [Is] not God in the height of heaven? and behold the height of the stars, how high they are!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14. Грехи против ближних соединяются у Иова с грехами против Бога, - отрицанием Его всеведения и вмешательства в жизнь людей, - промысла.

12. Жилище Божие выше звездного неба, и с подобной высоты Богу видна вся земля, пред Ним расстилается ее необозримый для человеческого глаза простор, Бог всеведущ (ср. Пс XIII:2).
Adam Clarke: Commentary on the Bible - 1831
22:12: Is not God in the height of heaven? - It appears, from this and the following verses, that Eliphaz was attributing infidel and blasphemous speeches or sentiments to Job. As if he had said: "Thou allowest that there is a God, but thou sayest that he is infinitely exalted above the heavens and the stars, and that there is so much dense ether and thick cloud between his throne and the earth, that he can neither see it nor its inhabitants." These were sentiments which Job never held, and never uttered; but if a man be dressed in a bear's skin, he may be hunted and worried by his own dogs. Job's friends attribute falsities to him, and then dilate upon them, and draw inferences from them injurious to his character. Polemic writers, both in theology and politics, often act in this way.
Albert Barnes: Notes on the Bible - 1834
22:12: Is not God in the height of heaven? - In the highest heaven. That is, Is not God exalted over all worlds? This seems to be intended to refer to the sentiments of Job, as if he had maintained that God was so exalted that he could not notice what was occurring on earth. It should, therefore, be read in connection with the following verse: "God is so exalted, that thou sayest, How can he know? Can he look down through the thick clouds which intervene between him and man?" Job had maintained no such opinion, but the process of thought in the mind of Eliphaz seems to have been this. Job had maintained that God did "not" punish the wicked in this life as they deserved, but that they lived and prospered. Eliphaz "inferred" that he could hold that opinion only because he supposed that God was so exalted that he could not attend to worldly affairs. He knew no other way in which the opinion could be held, and he proceeds to argue "as if" it were so.
Job had in the pRev_ious chapter appealed to plain "facts," and had rested his whole argument on them. Eliphaz, instead of meeting the "facts" in the case, or showing that they did not exist as Job said they did, considered his discourse as a denial of Divine Providence, and as representing God to be so far above the earth that he could not notice what was occurring here. How common is this in theological controversy! One man, in defending his opinions, or in searching for the truth, appeals to "facts," and endeavors to ascertain their nature and bearing. His adversary, instead of meeting them, or showing that they are not so, at once appeals to some admitted doctrine, to some established article of a creed, or to some tradition of the fathers, and says that the appeal to fact is but a denial of an important doctrine of Rev_elation. It is easier to charge a man with denying the doctrine of Providence, or to call him by a harsh name, than it is to meet an argument drawn from fact and from the plain meaning of the Bible.
And behold the height of the stars - Margin, as in Hebrew "head" - ראשׁ rô'sh. God is more exalted than the highest of the stars. The stars are the highest objects in view, and the sense, therefore, is, that God is infinitely exalted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: not God: Psa 115:3, Psa 115:16; Ecc 5:2; Isa 57:15, Isa 66:1
height: Heb. head
the stars: Psa 8:3, Psa 8:4
Job 22:13
Carl Friedrich Keil and Franz Delitzsch
22:12
12 Is not Eloah high as the heavens?
See but the head of the stars, how exalted!
13 So then thou thinkest: "What doth God know?
Can He judge through the thick cloud?
14 Clouds veil Him that He seeth not,
And in the vault of heaven He walketh at His pleasure."
Because Job has denied the distribution of worldly fortune, of outward prosperity and adversity, according to the law of the justice that recompenses like for like, Eliphaz charges him with that unbelief often mentioned in the Psalms (Ps 73:11; Ps 94:7; comp. Is 29:15; Ezek 8:12), which denies to the God in heaven, as Epicurus did to the gods who lead a blessed life in the spaces between the worlds, a knowledge of earthly things, and therefore the preliminary condition for a right comprehension of them. The mode of expression here is altogether peculiar. גּבהּ שׁמים is not acc. loci, as the like accusatives in combination with the verb שׁכן, Is 57:15, may be taken: the substantival clause would lead one to expect בּגבהּ, or better בּגבהי (Job 11:8); it is rather (similar to Job 11:8) nomin. praedicati: Eloah is the height of the heavens = heaven-high, as high as the heavens, therefore certainly highly, and indeed very highly, exalted above this earth. In this sense it is continued with Waw explic.: and behold (= behold then) the head of the stars, that, or how (כּי as in Gen 49:15; 1Kings 14:29, quod = quam) exalted they are. וּראה has Asla (Kadma) in correct texts, and רמו is written רמּוּ (râmmu) with a so-called Dag. affectuosum (Olsh. 83, b). It may be received as certain that ראשׁ, the head (vertex), beside ראה (not ספר), does not signify the sum (Aben-Ezra). But it is questionable whether the genitive that follows ראשׁ is gen. partitivus: the highest among the stars (Ew., Hirz., Schlottm.), or gen. epexegeticus: the head, i.e., (in relation to the rest of the universe) the height, which is formed by the stars, or even which they occupy (Ges. coelum stellatum); the partitive rendering is to be preferred, for the Semitic perception recognises, as the plural שׁמים implies, nearer and more distant celestial spheres. The expression "head of the stars" is therefore somewhat like fastigium coeli (the extreme height, i.e., the middle of the vault of heaven), or culmen aereum (of the aether separating the strata of air above); the summit of the stars rising up into the extremest spheres is intended (we should say: the fixed stars, or to use a still more modern expression, the milky way), as also the רמו naturally refers to ראשׁ כוכבים as one notion (summitas astrorum = summa astra).
The connection of what follows with Waw is not adversative (Hirz., Ew., and others: and yet thou speakest), it is rather consecutive (Hahn: and since thou speakest; better: and in consequence of this thou speakest; or: thus speakest thou, thinkest thou then). The undeniable truth that God is exalted, and indeed absolute in His exaltation, is misapplied by Job to the false conclusion: what does God know, or (since the perf. in interrogative sentences frequently corresponds to the Latin conjunctive, vid., on Ps 11:3) how should God know, or take knowledge, i.e., of anything that happens on earth? In Job 22:13 the potential takes the place of this modal perfect: can He rule judicially behind the dark clouds, i.e., over the world below from which He is shut out? בּעד (of like verbal origin with the Arab. b‛da, post, prop. distance, separation, succession, but of wider use) signifies here, as in Job 1:10; Job 9:7, behind, pone, with the secondary notion of being encompassed or covered by that which shuts off. Far from having an unlimited view of everything earthly from His absolute height, it is veiled from His by the clouds, so that He sees not what occurs here below, and unconcerned about it He walks the circle of the heavens (that which vaults the earth, the inhabitants of which seem to Him, according to Is 40:22, as grasshoppers); התלּך is here, after the analogy of Kal, joined with the accus. of the way over which He walks at His pleasure: orbem coelum obambulat. By such unworthy views of the Deity, Job puts himself on a par with the godless race that was swept away by the flood in ancient days, without allowing himself to be warned by this example of punishment.
Geneva 1599
22:12 [Is] not God in the (g) height of heaven? and behold the height of the (h) stars, how high they are!
(g) He accuses Job of impiety and contempt of God, as thought he would say, If you pass not for men, yet consider the height of God's majesty.
(h) That so much the more by that excellent work you may fear God, and reverence him.
John Gill
22:12 Is not God in the height of heaven?.... The heaven is high, it has its name from its height, and is noted for it; some of the heavens are higher than others, as the heaven of heavens, the third heaven, the habitation of angels and glorified saints; and here God dwells, this is the habitation of his holiness, and the high and holy place he inhabits; his throne is in heaven, in the heaven of heavens is his throne, where he in an especial manner manifests his glory, and the lustre of it; he is not indeed continued here, the heaven of heavens cannot contain him, he is everywhere; yet this is his court and palace, where his residence and retinue is and angels behold his face, and wait upon him; and because this is the principal seat of his majesty, it becomes one of his names, Dan 4:26; and the words here will bear to be rendered, "is not God the height of the heavens?" (t) or, as the Vulgate Latin version, "higher than the heavens"; he is above them, more exalted than they, being the Creator of them, see Heb 7:26;
and behold the height of the stars, how high they are; or "the head" or "top of the stars" (u), which Ben Gersom interprets of the supreme orb, or that high and vast space in which the fixed stars are, or the highest of them, which are at the greatest distance; according to Mr. Huygens (w) a cannon ball discharged would be twenty five years in passing from the earth to the sun, from, Jupiter to the sun an hundred twenty five years, from Saturn two hundred fifty, and from the sun to the dog star (v) 691,600 years; and if therefore it would be so long going to the nearest of the fixed stars, how great must be the distance of them from our earth, which are so much higher than the dog star as that is from the sun? But, though these are so exceeding high, yet God is higher than they, see Is 14:13; the truth contained in these words was what both Eliphaz and Job were agreed in, let them be spoken by which they will, some ascribing them to the One, and some to the other; from whence Eliphaz represents Job drawing an inference very impious, blasphemous, and atheistical.
(t) "sublimitas coelorum", Bolducius; "altitudo coeli", Michaelis; "altitudo coelorum", Schultens. (u) "capat stellarum", Montanus, Bolaucius, Mercerus, Cocceius; "verticem stellarum", V. L. Tigurine version, Michaelis, Schultens. (w) Cosmotheoros, l. 2. p. 125, 137. (v) (The Dog Star is the brighest star in the heavens when viewed from the earth. It has a visual magnitude of -1.4 and is 8.7 light years from the earth. It is in the constellation Sirius. The closest star to the earth is Centaurus and has a visual magnitude of 0 and is 4.3 light years from the earth. It is several times fainter the the Dog Star but is still quite bright compared to neighbouring stars. 1969 Oberserver's Handbook, p. 74, 75. The Royal Astonomical Society of Canada, Toronto, Ontario. Editor)
John Wesley
22:12 Heaven - And from that high tower looketh down upon men, to behold, and govern, and recompense all their actions, whether good or bad. How high - Yet God is far higher than they, and from thence can easily see all things.
Robert Jamieson, A. R. Fausset and David Brown
22:12 Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here.
height--Hebrew, "head of the stars"; that is, "elevation" (Job 11:8).
22:1322:13: Եւ ասացեր թէ զի՞ ծանեաւ Հզօրն. կամ թէ ՚ի միգի՞ դատիցի։
13 Եւ ասացիր. “Ի՞նչ գիտէ Հզօրը”, կամ թէ՝ “Ամպի մէ՞ջ է դատ անելու”:
13 Ու դուն ըսիր.‘Ի՞նչ գիտէ Աստուած, Մառախուղին մէջէն դատաստա՞ն պիտի ընէ
Եւ ասացեր թէ զի՞ ծանեաւ Հզօրն, կամ թէ ի միգի՞ դատիցի:

22:13: Եւ ասացեր թէ զի՞ ծանեաւ Հզօրն. կամ թէ ՚ի միգի՞ դատիցի։
13 Եւ ասացիր. “Ի՞նչ գիտէ Հզօրը”, կամ թէ՝ “Ամպի մէ՞ջ է դատ անելու”:
13 Ու դուն ըսիր.‘Ի՞նչ գիտէ Աստուած, Մառախուղին մէջէն դատաստա՞ն պիտի ընէ
zohrab-1805▾ eastern-1994▾ western am▾
22:1322:13 И ты говоришь: что знает Бог? может ли Он судить сквозь мрак?
22:13 καὶ και and; even εἶπας επω say; speak τί τις.1 who?; what? ἔγνω γινωσκω know ὁ ο the ἰσχυρός ισχυρος forceful; severe ἦ η.1 surely κατὰ κατα down; by τοῦ ο the γνόφου γνοφος gloom κρινεῖ κρινω judge; decide
22:13 וְֽ֭ ˈwˈ וְ and אָמַרְתָּ ʔāmartˌā אמר say מַה־ mah- מָה what יָּ֣דַֽע yyˈāḏˈaʕ ידע know אֵ֑ל ʔˈēl אֵל god הַ ha הֲ [interrogative] בְעַ֖ד vᵊʕˌaḏ בַּעַד distance עֲרָפֶ֣ל ʕᵃrāfˈel עֲרָפֶל darkness יִשְׁפֹּֽוט׃ yišpˈôṭ שׁפט judge
22:13. et dicis quid enim novit Deus et quasi per caliginem iudicatAnd thou sayst: What doth God know? and he judgeth as it were through a mist.
13. And thou sayest, What doth God know? can he judge through the thick darkness?
22:13. And you say: “Well, what does God know?” and, “He judges, as if through a fog,”
22:13. And thou sayest, How doth God know? can he judge through the dark cloud?
And thou sayest, How doth God know? can he judge through the dark cloud:

22:13 И ты говоришь: что знает Бог? может ли Он судить сквозь мрак?
22:13
καὶ και and; even
εἶπας επω say; speak
τί τις.1 who?; what?
ἔγνω γινωσκω know
ο the
ἰσχυρός ισχυρος forceful; severe
η.1 surely
κατὰ κατα down; by
τοῦ ο the
γνόφου γνοφος gloom
κρινεῖ κρινω judge; decide
22:13
וְֽ֭ ˈwˈ וְ and
אָמַרְתָּ ʔāmartˌā אמר say
מַה־ mah- מָה what
יָּ֣דַֽע yyˈāḏˈaʕ ידע know
אֵ֑ל ʔˈēl אֵל god
הַ ha הֲ [interrogative]
בְעַ֖ד vᵊʕˌaḏ בַּעַד distance
עֲרָפֶ֣ל ʕᵃrāfˈel עֲרָפֶל darkness
יִשְׁפֹּֽוט׃ yišpˈôṭ שׁפט judge
22:13. et dicis quid enim novit Deus et quasi per caliginem iudicat
And thou sayst: What doth God know? and he judgeth as it were through a mist.
22:13. And you say: “Well, what does God know?” and, “He judges, as if through a fog,”
22:13. And thou sayest, How doth God know? can he judge through the dark cloud?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Между тем, по мнению Иова, Бог, скрытый от земли облаками ("облака - завеса Его"; ср. Плач III:44: "Ты закрыл Себя облаком, чтобы не доходила молитва"), обладает ведением лишь того, что совершается в сфере небес, и, не видя происходящего на земле, не проявляет Своего суда над людьми (ст. 13; ср. Пс LXXII:11: XCIII:7; Ис XXIX:15; Иез VIII:12).
Albert Barnes: Notes on the Bible - 1834
22:13: And thou sayest, How doth God know? - That is, it "follows" from what you have said; or the opinion which you have advanced is "the same" as if you had affirmed this. How common it is to charge a man with holding what we "infer," from something which he has advanced, he must hold, and then to proceed to argue "as if" he actually held that. The philosophy of this is plain. He advances a certain opinion. "We" infer at once that he can hold that only on certain grounds, or that if he holds that he must hold something else also. We can see that if "we" held that opinion, we should also, for the sake of consistency, be compelled to hold something which seems to follow from it, and we cannot see how this can be avoided, and we at once charge him with holding it. But the truth may be, that "he" has not seen that such consequences follow, or that he has some other way of accounting for the fact than we have; or that he may hold to the fact and yet deny wholly the consequences which legitimately follow from it. Now we have a right to show him "by argument" that his opinions, if he would follow them out, would lead to dangerous consequences, but we have a right to charge him with holding only what he "professes" to hold. He is not answerable for our inferences; and we have no right to charge them on him as being his real opinions. Every man has a right to avow what he actually believes, and to be regarded as holding that, and that only.
How doth God know? - That is, How can one so exalted see what is done on the distant earth, and reward and punish people according to their deserts? This opinion was actually held by many of the ancients. It was supposed that the supreme God did not condescend to attend to the affairs of mortals, but had committed the government of the earth to inferior beings. This was the foundation of the Gnostic philosophy, which pRev_ailed so much in the East in the early ages of the Christian church. Milton puts a similar sentiment into the mouth of Eve in her reflections after she had eaten the forbidden fruit:
And I, perhaps, am secret: heaven is high,
High and remote from thence to see distinct
Each thing on earth; and other care perhaps
May have diverted from continual watch
Our great Forbidder, safe with all his spies about him.
Paradise Lost, B. ix.
Can he judge through the dark cloud? - Can he look down through the clouds which interpose between man and him? Eliphaz could not see how Job could maintain his opinions without holding that this was impossible for God. He could see no other reason why God did not punish the wicked than because "he did not see them," and he, therefore, charges this opinion on Job.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: How: or, What
doth God know: Psa 10:11, Psa 59:7, Psa 73:11, Psa 94:7-9; Eze 8:12, Eze 9:9; Zep 1:12
Job 22:14
Geneva 1599
22:13 And thou sayest, How doth God (i) know? can he judge through the dark cloud?
(i) He reproves Job, as though he denied God's providence and that he could not see the things that were done in this world.
John Gill
22:13 And thou sayest, how doth God know?.... What is done on earth, the works of the children of men, their sinful actions, when he dwells at such a distance, and so remote from the earth, as the height of the stars, and highest heavens, be; not that Job said this expressly with his lips, but in his heart; Eliphaz imagined and supposed that such was the reasoning of his mind; it was an invidious consequence he had drawn from what Job had said concerning the afflictions of the godly, and the prosperity of the wicked; which he interpreted as a denial of the providence of God, as if he had no regard to human affairs, but things took place in a very disorderly and confused way, without any regard to right or wrong; and he concluded that Job was led into these sentiments by the consideration of the distance of God from the earth; that, dwelling in the highest heavens, he could not and did not see what was done here, and therefore men might commit all manner of sin with impunity; that their sins would never be taken notice of, or they be called to an account for them; which are the very language and sentiments of the most abandoned of men, see Ps 10:11;
can he judge through the dark clouds? if he cannot see and know what is done, he cannot judge of it, whether it is good or bad, and so can neither justify nor condemn an action. By "the dark cloud" is not meant the matter, or corporeal mass, with which man is covered, as a Jewish commentator (x) interprets it; rather the cloudy air, or atmosphere around us; or that thick darkness in which Jehovah dwells, clouds and darkness being around him, Ps 97:2; but all this hinders not his sight of things done here below; what is thick darkness to us is pure light to him, in which also he is said to dwell, and with which he covers himself as with a garment; and the darkness and the light are both alike to him, he can see and judge through the one as well as the other.
(x) Peritzol.
Robert Jamieson, A. R. Fausset and David Brown
22:13 Rather, And yet thou sayest, God does not concern Himself with ("know") human affairs (Ps 73:11).
22:1422:14: Ա՛մպ ծածկութիւն նորա, եւ ո՞չ երեւեսցի. եւ ընդ ծի՞ր երկնից շրջեսցի։
14 Ամպն է նրա ծածկոյթը, ու երբ շրջում է նա երկնի ծիրի մէջ, ոչինչ տեսանելի չէ:
14 Ամպերը անոր առջեւ ծածկոյթ են ու չի տեսներ Եւ անիկա երկնքի կամարին վրայ կը պտըտի’։
Ամպ ծածկութիւն նորա, եւ ոչ [222]երեւեսցի, եւ ընդ ծիր երկնից շրջեսցի:

22:14: Ա՛մպ ծածկութիւն նորա, եւ ո՞չ երեւեսցի. եւ ընդ ծի՞ր երկնից շրջեսցի։
14 Ամպն է նրա ծածկոյթը, ու երբ շրջում է նա երկնի ծիրի մէջ, ոչինչ տեսանելի չէ:
14 Ամպերը անոր առջեւ ծածկոյթ են ու չի տեսներ Եւ անիկա երկնքի կամարին վրայ կը պտըտի’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1422:14 Облака завеса Его, так что Он не видит, а ходит {только} по небесному кругу.
22:14 νέφη νεφος cloud mass ἀποκρυφὴ αποκρυφη he; him καὶ και and; even οὐχ ου not ὁραθήσεται οραω view; see καὶ και and; even γῦρον γυρος sky; heaven διαπορεύσεται διαπορευομαι travel through
22:14 עָבִ֣ים ʕāvˈîm עָב cloud סֵֽתֶר־ sˈēṯer- סֵתֶר hiding place לֹ֖ו lˌô לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִרְאֶ֑ה yirʔˈeh ראה see וְ wᵊ וְ and ח֥וּג ḥˌûḡ חוּג circle שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens יִתְהַלָּֽךְ׃ yiṯhallˈāḵ הלך walk
22:14. nubes latibulum eius nec nostra considerat et circa cardines caeli perambulatThe clouds are his covert, and he doth not consider our things, and he walketh about the poles of heaven.
14. Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven.
22:14. and, “The clouds are his hiding-place,” and, “He does not examine us closely,” and, “He makes his rounds at the limits of the heavens.”
22:14. Thick clouds [are] a covering to him, that he seeth not; and he walketh in the circuit of heaven.
Thick clouds [are] a covering to him, that he seeth not; and he walketh in the circuit of heaven:

22:14 Облака завеса Его, так что Он не видит, а ходит {только} по небесному кругу.
22:14
νέφη νεφος cloud mass
ἀποκρυφὴ αποκρυφη he; him
καὶ και and; even
οὐχ ου not
ὁραθήσεται οραω view; see
καὶ και and; even
γῦρον γυρος sky; heaven
διαπορεύσεται διαπορευομαι travel through
22:14
עָבִ֣ים ʕāvˈîm עָב cloud
סֵֽתֶר־ sˈēṯer- סֵתֶר hiding place
לֹ֖ו lˌô לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִרְאֶ֑ה yirʔˈeh ראה see
וְ wᵊ וְ and
ח֥וּג ḥˌûḡ חוּג circle
שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens
יִתְהַלָּֽךְ׃ yiṯhallˈāḵ הלך walk
22:14. nubes latibulum eius nec nostra considerat et circa cardines caeli perambulat
The clouds are his covert, and he doth not consider our things, and he walketh about the poles of heaven.
22:14. and, “The clouds are his hiding-place,” and, “He does not examine us closely,” and, “He makes his rounds at the limits of the heavens.”
22:14. Thick clouds [are] a covering to him, that he seeth not; and he walketh in the circuit of heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:14: He walketh in the circuit of heaven - He confines himself to those infinitely exalted regions and cares nothing for the inhabitants of the earth.
Albert Barnes: Notes on the Bible - 1834
22:14: Thick clouds are a covering to him - This is to be understood as expressing what Eliphaz regarded as the sentiment of Job - that so thick clouds intervened between him and man that he could not take cognizance of what was going forward on earth.
And he walketh in the circuit of heaven - Upon the arch of heaven, as it seems to be bent over our heads. He walks above that cerulean, so high, that he cannot see what occurs on earth, and to punish mortals. This was not an uncommon sentiment among the ancients, though it is here, with the greatest injustice, attributed to Job. A similar sentiment is expressed by Lucretius, as quoted by Rosenmuller and Noyes:
Omnis enim per se Divum natura necesse est
Immortali aevo summa cum pace fruatur,
Semota a nostris rebus, sejunctaque longe.
Nam privata dolore omni, privata periclis,
Ipsa suis pollens opibus, nihil in liga nostri,
Nec bene promeritus capitur, nec tangitur ira.
Compare Isa 29:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: Job 34:22; Psa 33:14, Psa 97:2, Psa 139:1, Psa 139:2, Psa 139:11, Psa 139:12; Jer 23:24; Luk 12:2, Luk 12:3
Job 22:15
John Gill
22:14 Thick clouds are a covering to him, that he seeth not,.... Thus Job is made to speak, or to reason as atheistical persons, or such who are inclined to atheism would, who take God to be altogether such an one as themselves; as that because thick clouds hide objects, as the sun, and moon, and stars, from their sight, therefore they must hide men and their actions from the sight of God; whereas there is nothing between God and man to hide them from him, let them be what they will, clouds as thick and as dark as can be imagined, yet his eyes are upon the ways of man, and see all his goings, nor is there any darkness that can hide from him, Job 34:21;
and he walketh in the circuit of heaven; within which he keeps himself, and never looks down upon the earth, or takes any notice of what is done there; quite contrary to Ps 14:3; as if he only took his walks through the spacious orb of heaven, and delighted himself in viewing the celestial mansions, and the furniture of them, but had no regard to anything below them; whereas, though he walks in the circuit of heaven, he also sits upon the circle of the earth, Is 41:22; Eliphaz seems here to ascribe the sentiments perhaps of the Zabians in former times to Job, and since adopted by some philosophers; that God only regards the heavenly bodies, and supports them in their beings, and regulates and directs their motions, and leaves all things below to be governed and influenced by them, as judging it unworthy of him to be concerned with things on earth. Indeed the earth and the inhabitants of it are unworthy of his notice and care, and of his providential visits, but he does humble himself to look upon things on earth as well as in heaven, Ps 8:4; to make Job reason after this Epicurean manner was doing great injustice to his character, who most firmly believed both the being and providence of God, and that as extending to all things here below, see Job 12:13.
John Wesley
22:14 Walketh - His delight is in heaven, which is worthy of his care, but he will not burden himself with the care of earth: which was the opinion of many Heathen philosophers, and, as they fancied, was Job's opinion also.
Robert Jamieson, A. R. Fausset and David Brown
22:14 in the circuit of heaven--only, not taking any part in earthly affairs. Job is alleged as holding this Epicurean sentiment (Lam 3:44; Is 29:15; Is 40:27; Jer 23:24; Ezek 8:12; Ps 139:12).
22:1522:15: Մի՝ զշաւիղս յաւիտենականս պահեսցէ, զորս կոխեսցեն արք արդարք[9297]՝ [9297] Ոսկան. Միթէ զշաւիղս յաւի՛՛։ Ոմանք. Յաւիտենականս պահեսցես զորս կոխեցին։
15 Չե՞ս պահելու այն յաւիտենական շաւիղները, որոնց վրայ կոխեցին տարաժամ յափշտակուած արդար այրերը:
15 Ուշադրութիւն ըրի՞ր* այն հին ճամբային*,Ուր անօրէն մարդիկը պտըտեցան
Մի՞ զշաւիղս յաւիտենականս պահեսցես, զորս [223]կոխեսցեն արք արդարք:

22:15: Մի՝ զշաւիղս յաւիտենականս պահեսցէ, զորս կոխեսցեն արք արդարք[9297]՝
[9297] Ոսկան. Միթէ զշաւիղս յաւի՛՛։ Ոմանք. Յաւիտենականս պահեսցես զորս կոխեցին։
15 Չե՞ս պահելու այն յաւիտենական շաւիղները, որոնց վրայ կոխեցին տարաժամ յափշտակուած արդար այրերը:
15 Ուշադրութիւն ըրի՞ր* այն հին ճամբային*,Ուր անօրէն մարդիկը պտըտեցան
zohrab-1805▾ eastern-1994▾ western am▾
22:1522:15 Неужели ты держишься пути древних, по которому шли люди беззаконные,
22:15 μὴ μη not τρίβον τριβος path αἰώνιον αιωνιος eternal; of ages φυλάξεις φυλασσω guard; keep ἣν ος who; what ἐπάτησαν πατεω trample ἄνδρες ανηρ man; husband ἄδικοι αδικος injurious; unjust
22:15 הַ ha הֲ [interrogative] אֹ֣רַח ʔˈōraḥ אֹרַח path עֹולָ֣ם ʕôlˈām עֹולָם eternity תִּשְׁמֹ֑ר tišmˈōr שׁמר keep אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דָּרְכ֣וּ dārᵊḵˈû דרך tread מְתֵי־ mᵊṯê- מַת man אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
22:15. numquid semitam saeculorum custodire cupis quam calcaverunt viri iniquiDost thou desire to keep the path of ages, which wicked men have trodden?
15. Wilt thou keep the old way which wicked men have trodden?
22:15. Do you not want to tend the path of the ages, which wicked men have spurned?
22:15. Hast thou marked the old way which wicked men have trodden?
Hast thou marked the old way which wicked men have trodden:

22:15 Неужели ты держишься пути древних, по которому шли люди беззаконные,
22:15
μὴ μη not
τρίβον τριβος path
αἰώνιον αιωνιος eternal; of ages
φυλάξεις φυλασσω guard; keep
ἣν ος who; what
ἐπάτησαν πατεω trample
ἄνδρες ανηρ man; husband
ἄδικοι αδικος injurious; unjust
22:15
הַ ha הֲ [interrogative]
אֹ֣רַח ʔˈōraḥ אֹרַח path
עֹולָ֣ם ʕôlˈām עֹולָם eternity
תִּשְׁמֹ֑ר tišmˈōr שׁמר keep
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דָּרְכ֣וּ dārᵊḵˈû דרך tread
מְתֵי־ mᵊṯê- מַת man
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
22:15. numquid semitam saeculorum custodire cupis quam calcaverunt viri iniqui
Dost thou desire to keep the path of ages, which wicked men have trodden?
15. Wilt thou keep the old way which wicked men have trodden?
22:15. Do you not want to tend the path of the ages, which wicked men have spurned?
22:15. Hast thou marked the old way which wicked men have trodden?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
15-17. Подобными рассуждениями Иов уподобляется древнему, греховному (arcaioV kosmoV - 2: Пет II:5) допотопному человечеству ("вода разлилась под основание их"), представители которого отвергали так же, как и он, Бога ("отойди от нас"), отрицали вмешательство в свою жизнь своего благодетеля (ст. 17) и за то погибли, по человеческим рассуждениям (ст. 18), преждевременно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Hast thou marked the old way which wicked men have trodden? 16 Which were cut down out of time, whose foundation was overflown with a flood: 17 Which said unto God, Depart from us: and what can the Almighty do for them? 18 Yet he filled their houses with good things: but the counsel of the wicked is far from me. 19 The righteous see it, and are glad: and the innocent laugh them to scorn. 20 Whereas our substance is not cut down, but the remnant of them the fire consumeth.
Eliphaz, having endeavoured to convict Job, by setting his sins (as he thought) in order before him, here endeavours to awaken him to a sight and sense of his misery and danger by reason of sin; and this he does by comparing his case with that of the sinners of the old world; as if he had said, "Thy condition is bad now, but, unless thou repent, it will be worse, as theirs was--theirs who were overflown with a flood, as the old world (v. 16), and theirs the remnant of whom the fire consumed" (v. 20), namely, the Sodomites, who, in comparison of the old world, were but a remnant. And these two instances of the wrath of God against sin and sinners are more than once put together, for warning to a careless world, as by our Saviour (Luke xvii. 26, &c.) and the apostle, 2 Pet. ii. 5, 6. Eliphaz would have Job to mark the old way which wicked men have trodden (v. 15) and see what came of it, what the end of their way was. Note, There is an old way which wicked men have trodden. Religion had but newly entered when sin immediately followed it. But though it is an old way, a broad way, a tracked way, it is a dangerous way and it leads to destruction; and it is good for us to mark it, that we may not dare to walk in it. Eliphaz here puts Job in mind of it, perhaps in opposition to what he had said of the prosperity of the wicked; as if he had said, "Thou canst find out here and there a single instance, it may be, of a wicked man ending his days in peace; but what is that to those two great instances of the final perdition of ungodly men--the drowning of the whole world and the burning of Sodom?" destructions by wholesale, in which he thinks Job may, as in a glass, see his own face. Observe, 1. The ruin of those sinners (v. 16): They were cut down out of time; that is, they were cut off in the midst of their days, when, as man's time then went, many of them might, in the course of nature, have lived some hundreds of years longer, which made their immature extirpation the more grievous. They were cut down out of time, to be hurried into eternity. And their foundation, the earth on which they built themselves and all their hopes, was overflown with a flood, the flood which was brought in upon the world of the ungodly, 2 Pet. ii. 5. Note, Those who build upon the sand choose a foundation which will be overflown when the rains descend and the floods come (Matt. vii. 27), and then their building must needs fall and they perish in the ruins of it, and repent of their folly when it is too late. 2. The sin of those sinners, which brought that ruin (v. 17): They said unto God, Depart from us. Job had spoken of some who said so and yet prospered, ch. xxi. 14. "But these did not (says Eliphaz); they found to their cost what it was to set God at defiance. Those who were resolved to lay the reins on the neck of their appetites and passions began with this; they said unto God, Depart; they abandoned all religion, hated the thoughts of it, and desired to live without God in the world; they shunned his word, and silenced conscience, his deputy. And what can the Almighty do for them?" Some make this to denote the justness of their punishment. They said to God, Depart from us; and then what could the Almighty do with them but cut them off? Those who will not submit to God's golden sceptre must expect to be broken to pieces with his iron rod. Others make it to denote the injustice of their sin: But what hath the Almighty done against them? What iniquity have they found in him, or wherein has he wearied them? Mic. vi. 3; Jer. ii. 5. Others make it to denote the reason of their sin: They say unto God, Depart, asking what the Almighty can do to them. "What has he done to oblige us? What can he do in a way of wrath to make us miserable, or in a way of favour to make us happy?" As they argue, Zeph. i. 12. The Lord will not do good, neither will he do evil. Eliphaz shows the absurdity of this in one word, and that is, calling God the Almighty; for, if he be so, what cannot he do? But it is not strange if those cast off all religion who neither dread God's wrath nor desire his favour. 3. The aggravation of this sin: Yet he had filled their houses with good things, v. 18. Both those of the old world and those of Sodom had great plenty of all the delights of sense; for they ate, they drank, they bought, they sold, &c. (Luke xvii. 27), so that they had no reason to ask what the Almighty could do for them, for they lived upon his bounty, no reason to bid him depart from them who had been so kind to them. Many have their houses full of goods but their hearts empty of grace, and thereby are marked for ruin. 4. The protestation which Eliphaz makes against the principles and practices of those wicked people: But the counsel of the wicked is far from me. Job had said so (ch. xxi. 16) and Eliphaz will not be behind him. If they cannot agree in their own principles concerning God, yet they agree in renouncing the principles of those that live without God in the world. Note, Those that differ from each other in some matters of religion, and are engaged in disputes about them, yet ought unanimously and vigorously to appear against atheism and irreligion, and to take care that their disputes do not hinder either their vigour or unanimity in that common cause of God, that righteous cause. 5. The pleasure and satisfaction which the righteous shall have in this. (1.) In seeing the wicked destroyed, v. 19. They shall see it, that is, observe it, and take notice of it (Hos. xiv. 9); and they shall be glad, not to see their fellow-creatures miserable, or any secular turn of their own served, or point gained, but to see God glorified, the word of God fulfilled, the power of oppressors broken, and thereby the oppressed relieved--to see sin shamed, atheists and infidels confounded, and fair warning given to all others to shun such wicked courses. Nay, they shall laugh them to scorn, that is, they justly might do it, they shall do it, as God does it, in a holy manner, Ps. ii. 4; Prov. i. 26. They shall take occasion thence to expose the folly of sinners and show how ridiculous their principles are, though they call themselves wits. Lo, this is the man that made not God his strength; and see what comes of it, Ps. lii. 7. Some understand this of righteous Noah and his family, who beheld the destruction of the old world and rejoiced in it, as he had grieved for their impiety. Lot, who saw the ruin of Sodom, had the same reason to rejoice, 2 Pet. ii. 7, 8. (2.) In seeing themselves distinguished (v. 20): "Whereas our substance is not cut down, as theirs was, and as thine is; we continue to prosper, which is a sign that we are the favourites of Heaven, and in the right." The same rule that served him to condemn Job by served him to magnify himself and his companions by. His substance is cut down; therefore he is a wicked man; ours is not; therefore we are righteous. But it is a deceitful rule to judge by; for none knows love or hatred by all that is before him. If others be consumed, and we be not, instead of censuring them and lifting up ourselves, as Eliphaz does here, we ought to be thankful to God and take it for a warning to ourselves to prepare for similar calamities.
Adam Clarke: Commentary on the Bible - 1831
22:15: Hast thou marked the old way - This is supposed to be another accusation; as i! he had said, "Thou hollowest the same way that the wicked of old have walked in." Here is an evident allusion to the Flood, as is particularly noted in the next verse.
Albert Barnes: Notes on the Bible - 1834
22:15: Hast thou marked the old way which wicked men have trodden? - Hast thou seen what has happened in former times to wicked people? Job had maintained that God did not deal with people in this world according to their character. To meet this, Eliphaz now appeals to ancient facts, and especially refers to the deluge, when the wicked were cut off by a flood for their sins. Schultens, Dr. Good, Noyes, and Reiske, however, suppose that tbe word here rendered "mark," means to "pursue," or "imitate," and that the sense is," Are you willing to adopt the principles of those wicked people who lived in the time of the deluge?" But the sense is not materially affected. The general design is to refer Job to the case of the impious generation that was swept off by a flood. The judgments of God on them were a full refutation, in his view, of the sentiments of Job.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: the old way: Gen 6:5, Gen 6:11-13; Luk 17:26, Luk 17:27
Job 22:16
Carl Friedrich Keil and Franz Delitzsch
22:15
15 Wilt thou observe the way of the ancient world,
Which evil men have trodden,
16 Who were withered up before their time,
Their foundation was poured out as a stream,
17 Who said unto God: Depart from us!
And what can the Almighty do to them?
18 And notwithstanding He had filled their houses with good-
The counsel of the wicked be far from me!
While in Ps 139:24 דרך עולם prospectively signifies a way of eternal duration (comp. Ezek 26:20, עם עולם, of the people who sleep the interminably long sleep of the grave), ארח עולם signifies here retrospectively the way of the ancient world, but not, as in Jer 6:16; Jer 18:15, the way of thinking and acting of the pious forefathers which put their posterity to shame, but of a godless race of the ancient world which stands out as a terrible example to posterity. Eliphaz asks if Job will observe, i.e., keep (שׁמר as in Ps 18:22), this way trodden by people (מתי, comp. אנשׁי, Job 34:36) of wickedness. Those worthless ones were withered up, i.e., forcibly seized and crushed, ולא־עת, when it was not yet time (ולא after the manner of a circumstantial clause: quum nondum, as Ps 139:16), i.e., when according to God's creative order their time was not yet come. On קמּטוּ,
(Note: This קמטו, according to the Masora, is the middle word of the book of Job (חצי הספר).)
vid., on Job 16:8; lxx correctly, συνελήφθησαν ἄωροι, nevertheless συλλαμβάνειν is too feeble as a translation of קמט; for as Arab. qbṣ signifies to take with the tip of the finer, whereas Arab. qbḍ signifies to take with the whole bent hand, so קמט, in conformity to the dull, emphatic final consonant, signifies "to bind firmly together." In Job 22:16 יוּצק is not perf. Pual for יצּק (Ew. 83, b), for this exchange, contrary to the law of vowels, of the sharp form with the lengthened form is without example; it must at least have been written יוּצּק (comp. Judg 18:29). It is fut. Hoph., which, according to Job 11:15, might be יצּק; here, however, it is with a resolving, not assimilation, of the Jod, as in Lev 21:10. The fut. has the signification of the imperfect which it acquires in an historic connection. It is not to be translated: their place became a stream which has flowed away (Hirz.), for the היה which would be required by such an interpretation could not be omitted; also not: flumen effusum est in fundamentum eorum (Rosenm., Hahn, and others), which would be ליסודם, and would still be very liable to be misunderstood; also not: whose foundation was a poured-out stream (Umbr., Olsh.), for then there would be one attributive clause inserted in the other; but: their solid ground became fluid like a stream (Ew., Hlgst., Schlottm.), so that נהר, after the analogy of the verbs with two accusative, Ges. 139, 2, is a so-called second acc. of the obj. which by the passive becomes a nominative (comp. Job 28:2), although it might also be an apposition of the following subj. placed first: a stream (as such, like such a one) their solid ground was brought into a river; the ground on which they and their habitations stood was placed under water and floated away: without doubt the flood is intended; reference to this perfectly accords with the patriarchal pre-and extra-Israelitish standpoint of the book of Job; and the generation of the time of the flood (דור המבול) is accounted in the holy scriptures of the Old and New Testament as a paragon of godlessness, the contemporaries of Noah are the απειθοῦντες, סוררים, κατ ̓ ἐξοχήν (comp. 1Pet 3:20 with Ps 68:19).
Accordingly they are now here also further described (Job 22:17) as those who said to God, "Depart from us," and what could the Almighty do to them (למו instead of לנוּ, which was to be expected, since, as in Job 19:28, there is a change from the oratio directa to obliqua)! Olshausen explains with Hahn: "with respect to what thou sayest: and what then does the Almighty do to them (for it)? He fills their houses with prosperity, while the counsel of the wicked is far from me (notwithstanding I am unfortunate)." But this explanation is as forced (since ומה without a אמרת or תאמר standing with it is taken as the word of Job) as it is contrary to the syntax (since the circumstantial clause with והוא is not recognised, and on the other hand ועצת וגו, instead of which it ought at least to have been וּממּנּי וגו, is regarded as such an one). No indeed, just this is an exceedingly powerful effect, that Eliphaz describes those godless ones who dismiss God with סור ממנו, to whom, according to Job's assertion, Job 21:13., undimmed prosperity is portioned out, by referring to a memorable fact as that which has fallen under the strict judgment of God; and that with the very same words with which Job, Job 21:16, declines communion with such prosperous evil-doers: "the counsel of the wicked be far from me," he will have nothing more to do, not with the wicked alone, but, with a side glance at Job, even with those who place themselves on a level with them by a denial of the just government of God in the world. פּעל ל, as the following circumstantial clause shows, is intended like Ps 68:29, comp. Job 31:20; Is 26:12 : how can the Almighty then help or profit them? Thus they asked, while He had filled their houses with wealth - Eliphaz will have nothing to do with this contemptible misconstruction of the God who proves himself so kind to those who dwell below on the earth, but who, though He is rewarded with ingratitude, is so just. The truly godly are not terrified like Job 17:8, that retributive justice is not to be found in God's government of the world; on the contrary, they rejoice over its actual manifestation in their own case, which makes them free, and therefore so joyous.
Geneva 1599
22:15 Hast thou marked the old way (k) which wicked men have trodden?
(k) How God has punished them from the beginning?
John Gill
22:15 Hast thou marked the old way which wicked men have trodden? The evil way that wicked men have walked in ever since man apostatized from God, the way of Cain and his descendants, who were of the wicked one, and lived wicked lives and conversations; "the way of the old world", as Mr. Broughton renders the phrase here, the imagination of the thoughts of whose hearts was evil, and that continually; who filled the earth with rapine and violence, and all flesh corrupted their way with all manner of impurity and wickedness, and indulged themselves in the gratification of their sensual lusts and pleasures; and were, as the Apostle Peter calls them, "the world of the ungodly"; and here, "men of wickedness", or "iniquity" (y); such who gave themselves up to it, and were immersed in it; these trod the paths of sin, and made it a beaten road; they frequented this way, they walked continually in it; their life was a series and course of iniquity, in which they obstinately persisted, and proceeded from evil to evil, to more and more ungodliness. Now Job is asked if he had "marked" this their way and course of life; the evil of their way should have been marked, in order to avoid it; it being an old way should not recommend it; and the end of it, which was sudden ruin and destruction, should be marked to deter from it: but it is suggested that Job kept in this way, and observed it himself, and walked in it; for the words may be rendered, "truly thou keepest the old way", or "the way of the world" (z); trod in the steps of wicked men, was a close follower of them, and companied with them; like manner is Job charged by Elihu, Job 34:7; and this sense agrees with what goes before.
(y) "viri iniquitatis", Montanus, Mercerus; so Drusius, Michaelis. (z) "profecto viam seculi servas", Schultens.
John Wesley
22:15 Old way - Heb. the way of antiquity, of men living in ancient times, their end or success.
Robert Jamieson, A. R. Fausset and David Brown
22:15 marked--Rather, Dost thou keep to? that is, wish to follow (so Hebrew, 2Kings 22:22). If so, beware of sharing their end.
the old way--the degenerate ways of the world before the flood (Gen 6:5).
22:1622:16: որք յափշտակեցան տարաժամ։ Գե՛տ բղխեալ հիմունք նոցա[9298]. [9298] Ոսկան. Գետ բաղխեալ զհիմունս նոցա։
16 Նրանց հիմքերը յորդաբուխ գետ են:
16 Որոնք յանկարծակի յափշտակուեցան, Որոնց հիմերը հեղեղը ընկղմեց։
որք յափշտակեցան տարաժամ, Գետ [224]բղխեալ հիմունք նոցա:

22:16: որք յափշտակեցան տարաժամ։ Գե՛տ բղխեալ հիմունք նոցա[9298].
[9298] Ոսկան. Գետ բաղխեալ զհիմունս նոցա։
16 Նրանց հիմքերը յորդաբուխ գետ են:
16 Որոնք յանկարծակի յափշտակուեցան, Որոնց հիմերը հեղեղը ընկղմեց։
zohrab-1805▾ eastern-1994▾ western am▾
22:1622:16 которые преждевременно были истреблены, когда вода разлилась под основание их?
22:16 οἳ ος who; what συνελήμφθησαν συλλαμβανω take hold of; conceive ἄωροι αωρος river ἐπιρρέων επιρρεω the θεμέλιοι θεμελιος foundation αὐτῶν αυτος he; him
22:16 אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] קֻמְּט֥וּ qummᵊṭˌû קמט seize וְ wᵊ וְ and לֹא־ lō- לֹא not עֵ֑ת ʕˈēṯ עֵת time נָ֝הָ֗ר ˈnāhˈār נָהָר stream יוּצַ֥ק yûṣˌaq יצק pour יְסֹודָֽם׃ yᵊsôḏˈām יְסֹוד foundation
22:16. qui sublati sunt ante tempus suum et fluvius subvertit fundamentum eorumWho were taken away before their time, and a flood hath overthrown their foundation.
16. Who were snatched away before their time, whose foundation was poured out as a stream:
22:16. These were taken away before their time, and a flood overthrew their foundation.
22:16. Which were cut down out of time, whose foundation was overflown with a flood:
Which were cut down out of time, whose foundation was overflown with a flood:

22:16 которые преждевременно были истреблены, когда вода разлилась под основание их?
22:16
οἳ ος who; what
συνελήμφθησαν συλλαμβανω take hold of; conceive
ἄωροι αωρος river
ἐπιρρέων επιρρεω the
θεμέλιοι θεμελιος foundation
αὐτῶν αυτος he; him
22:16
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
קֻמְּט֥וּ qummᵊṭˌû קמט seize
וְ wᵊ וְ and
לֹא־ lō- לֹא not
עֵ֑ת ʕˈēṯ עֵת time
נָ֝הָ֗ר ˈnāhˈār נָהָר stream
יוּצַ֥ק yûṣˌaq יצק pour
יְסֹודָֽם׃ yᵊsôḏˈām יְסֹוד foundation
22:16. qui sublati sunt ante tempus suum et fluvius subvertit fundamentum eorum
Who were taken away before their time, and a flood hath overthrown their foundation.
22:16. These were taken away before their time, and a flood overthrew their foundation.
22:16. Which were cut down out of time, whose foundation was overflown with a flood:
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Adam Clarke: Commentary on the Bible - 1831
22:16: Whose foundation was overflown with a flood - The unrighteous in the days of Noah, who appear to have had an abundance of all temporal good, , and who surpassed the deeds of all the former wicked, said in effect to God, Depart from us. And when Noah preached unto them the terrors of the Lord, and the necessity of repentance, they rejected his preaching with, What can the Almighty do for us? Let him do his worst; we care not for him, For למו lamo, to Them, the Septuagint, Syriac, and Arabic have evidently read לנו lanu, to Us. This reading quotes their own saying; the former reading narrates it in the third person. The meaning, however, is the same.
Albert Barnes: Notes on the Bible - 1834
22:16: Which were cut down - Who were suddenly destroyed by a flood. On the word used here (קמט qâ maṭ) see the notes at . It occurs only in that place and this. Its primary notion is that of drawing together or contracting - as the feet of a lamb or calf are drawn together and tied preparatory to being killed; and the meaning here is, probably, "who were huddled together by the waters," or who were driven in heaps by the deluge, so rapidly and suddenly did it come upon them.
Out of time - Hebrew "And there was no time;" that is, it was done in a moment, or suddenly. No time was given them; no delay was granted. The floods rushed over them, and nothing could stay them.
Whose foundation was overflown - Margin, or, "a flood was poured upon their foundation." That is, all on which they relied was swept away. The word "foundation" refers to that on which their happiness and security rested, as a house rests on its foundation, and when that is swept away the house falls.
With a flood - Hebrew (נהר nâ hâ r) "river." The word is commonly applied to a river; and in the Scriptures, by way of eminence, to the Euphrates; see Isa 7:20, note; Isa 8:7, note. It may be used, however, to denote a river which is swollen, and then a flood - and it is several times rendered "flood" in the Scriptures; ; Jon 2:3 (where it means the sea); Jos 24:2-3, Jos 24:14-15; Psa 66:6; ; Psa 24:2; Psa 93:3; Sol 8:7. Prof. Lee supposes that the allusion here is to some overflowing of the Euphrates, but the reference seems to be decidedly to the deluge in the time of Noah. The "language" is such as would be used in referring to that, and the fact is just such an one as would be pertinent to the argument of Eliphaz. The fact was undoubtedly well known to all, so that a bare allusion to it would be enough.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: cut down: Job 15:32; Psa 55:23, Psa 102:24; Ecc 7:17
whose foundation was overflown with a flood: Heb. a flood was poured upon their foundation, Gen 7:11, Gen 7:17-24; Mat 24:37-39; Pe1 3:19, Pe1 3:20; Pe2 2:5
Job 22:17
Geneva 1599
22:16 Which were (l) cut down out of time, whose foundation was overflown with a flood:
(l) He proves God's providence by the punishment of the wicked, whom he takes away before they can bring their wicked purposes to pass.
John Gill
22:16 Which were cut down out of time,.... Sent out of time into eternity, time being no more with men, and they no longer in time, when death seizes upon them; or "before time" (a), before the common term of life, which, according to the course of nature, and human probability, they might have arrived unto: as this is spoken of the men of the old world that lived before the flood, when the lives of men were very long, it is highly probable there, were many that were destroyed by the general deluge, who, had it not for that, might have lived many hundreds of years, according to the usual course: or "without time" (b), without any delay suddenly, at once, at an unawares; for, though they had notice of the flood, they did not regard it, but lived careless and secure; and it came upon them without any further warning, and swept them away, when they were "cut down", as trees by the axe laid to the root of them, to which wicked, men in great power and flourishing circumstances are sometimes compared, Ps 37:35; or like grass by the scythe, which it is not able to resist, and to which all men are like for their numbers and weaknesses, and who are cut down by death as easily as the grass is by the mower, see Ps 37:1. Some render it "wrinkled" (c), as in Job 16:8; as bodies when dead are, and especially such as are drowned, and have been long floating in the water, as those that perished by the flood were, for to such the words have respect, as appears by what follows:
whose foundation was overflown with a flood; either of water, or of fire and brimstone, as Jarchi observes; the former is most likely to be meant; for by the flood, or universal deluge, all that was thought firm and permanent, and might be called a foundation, was overflown and carried away, as houses, goods, furniture, wealth, and riches, and everything that men had a dependence upon for the support and comfort of life; yea, the earth itself, on which they dwelt, and was reckoned "terra firma", this being founded upon, and over the waters; or, as the Apostle Peter describes it, "it standing out of the water and in the water", 2Pet 3:5; or "their foundation was a flood poured out" (d); what they thought were solid, and firm, and durable, and built their hopes of happiness upon, were like a flood of water, poured, dissipated, and scattered, and which disappeared and came to nothing: and such is every foundation that a man builds his hope, especially of eternal happiness, upon, short of Christ, the only sure foundation laid in Zion, his person, grace, blood, and righteousness; everything else, let it seem ever so firm, is as sand, yea, as water, as a flood of water that spreads itself, and quickly comes to nothing.
(a) "ante tempus suum", V. L. Mercerus; "ante tempus", Cocceius, Schultens. (b) "Sine mora", Cocceius; "in momento", Codurcus. (c) "corrugati sunt", Junius & Tremellius, Piscator, Bolducius, Cocceius. (d) "fundamentum eorum ut flumen diffluxit", Tigurine version; "fluvius effusus fundamentum eorum", Codurcus, Beza; to the same sense Drusius, Mercerus, Cocceius, Schultens.
John Wesley
22:16 Out of - Before their time. A flood - Who, together with their foundation, the earth and all their supports and enjoyments in it, were destroyed by the general deluge.
Robert Jamieson, A. R. Fausset and David Brown
22:16 cut down--rather, "fettered," as in Job 16:8; that is, arrested by death.
out of time--prematurely, suddenly (Job 15:32; Eccles 7:17); literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood (Gen 7:11).
22:1722:17: ոյք ասէին. Զի՞ արասցէ մեզ Տէր, կամ զի՞նչ ածցէ ՚ի վերայ մեր Ամենակալն։
17 Նրանք ասում էին. “Տէրը մեզ ի՞նչ կ’անի”, կամ՝ “Ամենակալն ի՞նչ կը թափի մեր գլխին”:
17 Անոնք կ’ըսէին Աստուծոյ.‘Հեռացիր մեզմէ’,Ու ‘Ամենակարողը մեզի* ի՞նչ կրնայ ընել’։
ոյք ասէին. Զի՞ արասցէ մեզ Տէր, կամ զի՞նչ ածցէ ի վերայ մեր Ամենակալն:

22:17: ոյք ասէին. Զի՞ արասցէ մեզ Տէր, կամ զի՞նչ ածցէ ՚ի վերայ մեր Ամենակալն։
17 Նրանք ասում էին. “Տէրը մեզ ի՞նչ կ’անի”, կամ՝ “Ամենակալն ի՞նչ կը թափի մեր գլխին”:
17 Անոնք կ’ըսէին Աստուծոյ.‘Հեռացիր մեզմէ’,Ու ‘Ամենակարողը մեզի* ի՞նչ կրնայ ընել’։
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22:1722:17 Они говорили Богу: отойди от нас! и что сделает им Вседержитель?
22:17 οἱ ο the λέγοντες λεγω tell; declare κύριος κυριος lord; master τί τις.1 who?; what? ποιήσει ποιεω do; make ἡμῖν ημιν us ἢ η or; than τί τις.1 who?; what? ἐπάξεται επαγω instigate; bring on ἡμῖν ημιν us ὁ ο the παντοκράτωρ παντοκρατωρ almighty
22:17 הָ hā הַ the אֹמְרִ֣ים ʔōmᵊrˈîm אמר say לָ֭ ˈlā לְ to † הַ the אֵל ʔˌēl אֵל god ס֣וּר sˈûr סור turn aside מִמֶּ֑נּוּ mimmˈennû מִן from וּ û וְ and מַה־ mah- מָה what יִּפְעַ֖ל yyifʕˌal פעל make שַׁדַּ֣י šaddˈay שַׁדַּי Almighty לָֽמֹו׃ lˈāmô לְ to
22:17. qui dicebant Deo recede a nobis et quasi nihil possit facere Omnipotens aestimabant eumWho said to God: Depart from us: and looked upon the Almighty as if he could do nothing:
17. Who said unto God, Depart from us; and, What can the Almighty do for us?
22:17. They said to God, “Withdraw from us,” and they treated the Almighty as if he could do nothing,
22:17. Which said unto God, Depart from us: and what can the Almighty do for them?
Which said unto God, Depart from us: and what can the Almighty do for them:

22:17 Они говорили Богу: отойди от нас! и что сделает им Вседержитель?
22:17
οἱ ο the
λέγοντες λεγω tell; declare
κύριος κυριος lord; master
τί τις.1 who?; what?
ποιήσει ποιεω do; make
ἡμῖν ημιν us
η or; than
τί τις.1 who?; what?
ἐπάξεται επαγω instigate; bring on
ἡμῖν ημιν us
ο the
παντοκράτωρ παντοκρατωρ almighty
22:17
הָ הַ the
אֹמְרִ֣ים ʔōmᵊrˈîm אמר say
לָ֭ ˈlā לְ to
הַ the
אֵל ʔˌēl אֵל god
ס֣וּר sˈûr סור turn aside
מִמֶּ֑נּוּ mimmˈennû מִן from
וּ û וְ and
מַה־ mah- מָה what
יִּפְעַ֖ל yyifʕˌal פעל make
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
לָֽמֹו׃ lˈāmô לְ to
22:17. qui dicebant Deo recede a nobis et quasi nihil possit facere Omnipotens aestimabant eum
Who said to God: Depart from us: and looked upon the Almighty as if he could do nothing:
22:17. They said to God, “Withdraw from us,” and they treated the Almighty as if he could do nothing,
22:17. Which said unto God, Depart from us: and what can the Almighty do for them?
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Albert Barnes: Notes on the Bible - 1834
22:17: Which said unto God, Depart from us - Notes, . A very correct description of the old world. They had no wish to retain God in their knowledge. Probably Eliphaz here refers to what Job had said, -15. He had remarked, in describing the wicked, that they said unto God, "Depart from us," and yet they lived prosperously. "But see," says Eliphaz,'" a case" where they did this. It was done by the inhabitants of the world before the deluge, and their houses were filled, as you say the houses of the wicked are, with good things, but God swept them all suddenly away."
And what can the Almighty do for them? - Margin, or," to." That is, they demanded what the Almighty could do for them. They did not feel their dependence on him; they did not admit that they needed his aid; they cast off all reliance on him. This whole passage is a most sarcastic retort on what Job had said in -15. He had affirmed that though wicked people used this language, yet that they prospered. Eliphaz takes the same language and applies it to the sinners before the deluge, and says that they expressed themselves just in this manner. The language which Job puts into the mouths of the wicked, had indeed, says Eliphaz, been used. But by whom? By those who lived in security and prosperity. "By the men before the deluge," says he, "the race that was so wicked that it was necessary to cut them off by the flood. These are the people to whose sentiments Job appeals; these the people with whom he has sympathy!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: Depart: Job 21:10, Job 21:14, Job 21:15; Isa 30:11; Mat 8:29, Mat 8:34; Rom 1:28
and what: Psa 4:6; Mal 3:14
for them: or, to them
Job 22:18
John Gill
22:17 Which said unto God, depart from us,.... Choosing not to be admonished of their sins, nor be exhorted to repentance for them, nor be instructed by him in the way of their duty, nor to attend the worship and ordinances of God, nor be under his rule and government; the same is observed by Job of wicked men, but to a different purpose; he makes this to be the language of such who were in very prosperous circumstances, and continued in them, notwithstanding their impiety; here by this Eliphaz describes such persons who were cut off, and destroyed for their wickedness, see Job 21:14;
and what can the Almighty do for them? that is, for us; for these are either the words of the wicked continued, being so self-sufficient, and full of good things, having as much, or more, than heart can wish, that they stood in no need of anything from God; nor could they imagine they should receive any profit and advantage from him, by listening to his instructions, or obeying his will; they had such low and mean thoughts of God, that he would neither do them good nor evil; they expected no good from him, and feared no ill at his hands; they ascribed all the good things they had to their own care, industry, and diligence; and when any ill befell them, they attributed it to chance, and second causes, thinking nothing of God: as these are the words of Eliphaz, they may be rendered, "what has the Almighty done to them", or "against them?" (e) what injury has he done them, or ill will has he shown them, that they should treat him in so contemptuous a manner? so far from it, that he has bestowed abundance of good things on them, as follows, see Jer 2:5.
(e) "et quid fecerat omnipotens illis?" Piscator.
John Wesley
22:17 Who - He repeats Job's words, Job 21:14-15, but to a contrary purpose. Job alleged them to shew that they prospered notwithstanding their wickedness; and Eliphaz produces them to shew that they were cut off for it.
Robert Jamieson, A. R. Fausset and David Brown
22:17 Eliphaz designedly uses Job's own words (Job 21:14-15).
do for them--They think they can do everything for themselves.
22:1822:18: Եւ նա ելի՛ց զտունս նոցա բարութեամբ. բայց խորհուրդ ամպարշտաց հեռի՛ է ՚ի նմանէ։
18 Նա սրանց տները բարիքներով լցրեց: Բայց ամբարիշտների մտադրութիւնը հեռու է նրանից:
18 Թէեւ անոնց տունը բարութիւնով լեցուցեր էր, Բայց անզգամներուն խորհուրդը ինձմէ հեռու ըլլայ։
Եւ նա ելից զտունս նոցա բարութեամբ. բայց խորհուրդ ամպարշտաց հեռի [225]է ի նմանէ:

22:18: Եւ նա ելի՛ց զտունս նոցա բարութեամբ. բայց խորհուրդ ամպարշտաց հեռի՛ է ՚ի նմանէ։
18 Նա սրանց տները բարիքներով լցրեց: Բայց ամբարիշտների մտադրութիւնը հեռու է նրանից:
18 Թէեւ անոնց տունը բարութիւնով լեցուցեր էր, Բայց անզգամներուն խորհուրդը ինձմէ հեռու ըլլայ։
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22:1822:18 А Он наполнял домы их добром. Но совет нечестивых будь далек от меня!
22:18 ὃς ος who; what δὲ δε though; while ἐνέπλησεν εμπιπλημι fill in; fill up τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him ἀγαθῶν αγαθος good βουλὴ βουλη intent δὲ δε though; while ἀσεβῶν ασεβης irreverent πόρρω πορρω forward; far away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
22:18 וְ wᵊ וְ and ה֤וּא hˈû הוּא he מִלֵּ֣א millˈē מלא be full בָתֵּיהֶ֣ם vāttêhˈem בַּיִת house טֹ֑וב ṭˈôv טֹוב good וַ wa וְ and עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty רָ֣חֲקָה rˈāḥᵃqā רחק be far מֶֽנִּי׃ mˈennî מִן from
22:18. cum ille implesset domos eorum bonis quorum sententia procul sit a meWhereas he had filled their houses with good things: whose way of thinking be far from me.
18. Yet he fired their houses with good things: but the counsel of the wicked is far from me.
22:18. though he had filled their houses with good things. May their way of thinking be far from me.
22:18. Yet he filled their houses with good [things]: but the counsel of the wicked is far from me.
Yet he filled their houses with good [things]: but the counsel of the wicked is far from me:

22:18 А Он наполнял домы их добром. Но совет нечестивых будь далек от меня!
22:18
ὃς ος who; what
δὲ δε though; while
ἐνέπλησεν εμπιπλημι fill in; fill up
τοὺς ο the
οἴκους οικος home; household
αὐτῶν αυτος he; him
ἀγαθῶν αγαθος good
βουλὴ βουλη intent
δὲ δε though; while
ἀσεβῶν ασεβης irreverent
πόρρω πορρω forward; far away
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
22:18
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
מִלֵּ֣א millˈē מלא be full
בָתֵּיהֶ֣ם vāttêhˈem בַּיִת house
טֹ֑וב ṭˈôv טֹוב good
וַ wa וְ and
עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
רָ֣חֲקָה rˈāḥᵃqā רחק be far
מֶֽנִּי׃ mˈennî מִן from
22:18. cum ille implesset domos eorum bonis quorum sententia procul sit a me
Whereas he had filled their houses with good things: whose way of thinking be far from me.
22:18. though he had filled their houses with good things. May their way of thinking be far from me.
22:18. Yet he filled their houses with good [things]: but the counsel of the wicked is far from me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20. Черная неблагодарность этих богохульников вызывает в Елифазе чувство глубокого отвращения, а гибель грешников, одновременно врагов Божьих и людей благочестивых ("враг наш", ср. Пс СXXXVIII:20-2; Рим XI:28), наполняла сердца этих последних радостью (ст. 19). Они видели в ней проявление Божественного Правосудия (ср. Пс LVII:11-12; LXIII:10-11).
Adam Clarke: Commentary on the Bible - 1831
22:18: But the counsel of the wicked is far from me - Sarcastically quoting Job's words, Job, having in the preceding chapter described the wicked, who said unto the Almighty, "Depart from us," etc., adds, But the counsel of the wicked is far from me. Eliphaz here, having described the impious, among whom he evidently ranks Job, makes use of the same expression, as if he had said, "Thank God, I have no connection with you nor your companions, nor is my mind contaminated by your creed."
Albert Barnes: Notes on the Bible - 1834
22:18: Yet he filled their houses with good things - This is undoubtedly a biting sarcasm. Job had maintained that such people were prosperous. "Yes," says Eliphaz, "their houses were well filled! They were signally blessed and prospered!"
But the counsel of the wicked is far from me - This is the very language of Job, . It is used here sarcastically. "Far from me," you say, "be the counsel of the wicked. Thus you defend them, and attempt to show that they are the favorites of heaven! You attempt to prove that God must and will bless them! Far from me, say I, be the counsel of the wicked! With them I have no part, no lot. I will not defend them ... I will not be their advocate!" The object is, to show that, notwithstanding all that Job had said, he was secretly the advocate of the wicked, and stood up as their friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: he filled: Job 12:6; Sa1 2:7; Psa 17:14; Jer 12:2; Act 14:17, Act 15:16
the counsel: Job 21:16; Psa 1:1
Job 22:19
Geneva 1599
22:18 Yet he (m) filled their houses with good [things]: but the counsel of the wicked is far from me.
(m) He answers to that which Job had said, (Job 21:7) that the wicked have prosperity in this world; desiring that he might not be a partaker of the like.
John Gill
22:18 Yet he filled their houses with good things,.... With temporal good things, with this world's good, with plenty of providential goodness; earthly enjoyments are good things in themselves, and in their effects, when rightly used, and these wicked men have their share of; this is their portion, they have their good things in this life, and a large abundance of them oftentimes; their hearts are filled with food, and should be with gladness and thankfulness; their bellies are filled with hidden treasures; their barns with corn and wheat, and such like fruits of the earth; their shops with all manner of goods; their dwelling houses with gold and silver, with rich furniture, and all precious substance; and all this is from God, every good gift comes from him; the earth is full of his goodness; though these men say, "what can the Almighty do for them?" Job 22:17; this shows, that what they have they are not deserving of; and what is bestowed upon them is not from any merit in them, but according to the sovereign will and pleasure of God; find this is an aggravation of their wickedness, that notwithstanding he has loaded them with his benefits, and indulged them with such a plenty of good things, yet they spurn at him, rebel against him, and bid him depart from them; which conduct of theirs Eliphaz expresses his abhorrence of:
but the counsel of the wicked is far from me; such impious reasonings, and wicked practices, he was far from justifying; he had them in the utmost detestation, and could not but abhor such vile ingratitude; he makes use of Job's words, Job 21:16; which he thought he could do to better purpose, and with greater sincerity.
John Wesley
22:18 Yet - Yet it is true, that for a time God did prosper them, but at last, cut them off in a tremendous manner, But - He repeals Job's words, Job 21:16, not without reflection: thou didst say so, but against thy own principle, that God carries himself indifferently towards good and bad; but I who have observed God's terrible judgments upon wicked men, have much more reason to abhor their counsels.
Robert Jamieson, A. R. Fausset and David Brown
22:18 "Yet" you say (see on Job 21:16) that it is "He who filled their houses with good"--"their good is not in their hand," but comes from God.
but the counsel . . . is--rather, "may the counsel be," &c. Eliphaz sarcastically quotes in continuation Job's words (Job 21:16). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," &c.
22:1922:19: Տեսեալ արդարոց ծիծաղեցա՛ն. անարատին՝ եւ արհամարհեաց։
19 Արդարները տեսան ամբարիշտների կործանումը ու ծիծաղեցին. անարատն էլ տեսաւ ու արհամարհեց՝ ասելով.
19 Արդարները պիտի տեսնեն եւ ուրախանան Եւ անմեղները զանոնք ծաղր պիտի ընեն՝ ըսելով
Տեսեալ արդարոց ծիծաղեցան, անարատին` եւ արհամարհեաց:

22:19: Տեսեալ արդարոց ծիծաղեցա՛ն. անարատին՝ եւ արհամարհեաց։
19 Արդարները տեսան ամբարիշտների կործանումը ու ծիծաղեցին. անարատն էլ տեսաւ ու արհամարհեց՝ ասելով.
19 Արդարները պիտի տեսնեն եւ ուրախանան Եւ անմեղները զանոնք ծաղր պիտի ընեն՝ ըսելով
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22:1922:19 Видели праведники и радовались, и непорочный смеялся им:
22:19 ἰδόντες οραω view; see δίκαιοι δικαιος right; just ἐγέλασαν γελαω laugh ἄμεμπτος αμεμπτος faultless δὲ δε though; while ἐμυκτήρισεν μυκτηριζω mock
22:19 יִרְא֣וּ yirʔˈû ראה see צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just וְ wᵊ וְ and יִשְׂמָ֑חוּ yiśmˈāḥû שׂמח rejoice וְ֝ ˈw וְ and נָקִ֗י nāqˈî נָקִי innocent יִלְעַג־ yilʕaḡ- לעג mock לָֽמֹו׃ lˈāmô לְ to
22:19. videbunt iusti et laetabuntur et innocens subsannabit eosThe just shall see, and shall rejoice, and the innocent shall laugh them to scorn.
19. The righteous see it, and are glad; and the innocent laugh them to scorn:
22:19. The just will see and will rejoice, and the innocent will mock them.
22:19. The righteous see [it], and are glad: and the innocent laugh them to scorn.
The righteous see [it], and are glad: and the innocent laugh them to scorn:

22:19 Видели праведники и радовались, и непорочный смеялся им:
22:19
ἰδόντες οραω view; see
δίκαιοι δικαιος right; just
ἐγέλασαν γελαω laugh
ἄμεμπτος αμεμπτος faultless
δὲ δε though; while
ἐμυκτήρισεν μυκτηριζω mock
22:19
יִרְא֣וּ yirʔˈû ראה see
צַדִּיקִ֣ים ṣaddîqˈîm צַדִּיק just
וְ wᵊ וְ and
יִשְׂמָ֑חוּ yiśmˈāḥû שׂמח rejoice
וְ֝ ˈw וְ and
נָקִ֗י nāqˈî נָקִי innocent
יִלְעַג־ yilʕaḡ- לעג mock
לָֽמֹו׃ lˈāmô לְ to
22:19. videbunt iusti et laetabuntur et innocens subsannabit eos
The just shall see, and shall rejoice, and the innocent shall laugh them to scorn.
22:19. The just will see and will rejoice, and the innocent will mock them.
22:19. The righteous see [it], and are glad: and the innocent laugh them to scorn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:19: The righteous see it, and are glad - They see God's judgments on the incorrigibly wicked, and know that the Judge of all the earth does right; hence they rejoice in all the dispensations of his providence.
Albert Barnes: Notes on the Bible - 1834
22:19: The righteous see it, and are glad - see the destruction of the wicked; compare Rev 15:3; Rev 16:7; Rev 19:1-2. This is designed by Eliphaz, probably, not only to state a fact about the righteous of other times who saw the wicked punished, but, also, to vindicate his own conduct and that of his two friends in regard to Job. If the righteous of other times had rejoiced when the wicked were punished, they inferred that it was not improper for them to manifest similar rejoicings when God had overtaken one who was so signally depraved as they supposed Job to be. Their lack of sympathy for him, therefore, they would defend by a reference to the conduct of the people of other times. There is a sense in which good people rejoice when the wicked are detected and punished. It is not:
(1) that they rejoice that the sin was committed; nor
(2) that they rejoice in misery; nor
(3) that they would not rejoice more if the wicked had been righteous, and had escaped suffering altogether.
But it is the kind of joy which we have when a murderer, a robber, or a pirate is seized - when a counterfeiter is detected - when a man who prowls around the dwelling at night to murder its inmates is brought to punishment. It is joy, not that the sin was committed, but that the laws are executed; and who should not rejoice in that? We have joy in the character of an upright judge when he impartially and faithfully administers the laws; and why should we not rejoice in God when he does the same? We rejoice in the manifestation of truth and justice among people - why should we not in the exhibition of the same things in God? We rejoice in a police that can ferret out every form of iniquity, and bring offenders to justice; and why should we not rejoice in that government which is infinitely more perfect than any police ever was among people?
And the innocent laugh them to scorn - This is another way of saying that they exult or rejoice; compare Pro 1:26-27. No consideration can justify people in deriding and mocking those who are subjected to punishment; and it is by no means certain that the speaker meant to refer to such derision.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: righteous: Psa 48:11, Psa 58:10, Psa 97:8, Psa 107:42; Pro 11:10; Rev 18:20, Rev 19:1-3
innocent: Job 9:23; Psa 52:6
Job 22:20
Carl Friedrich Keil and Franz Delitzsch
22:19
19 The righteous see it and rejoice,
And the innocent mock at them:
20 "Verily our opponent is destroyed,
And the fire hath devoured their abundance."
This thought corresponds to that expressed as a wish, hope, or anticipation at the close of many of the Psalms, that the retributive justice of God, though we may have to wait a long time for it, becomes at length the more gloriously manifest to the joy of those hitherto innocently persecuted, Ps 58:11. The obj. of יראוּ, as in Ps 107:42, is this its manifestation. למו is not an ethical dative, as in Ps 80:7, but as in Ps 2:4 refers to the ungodly whose mocking pride comes to such an ignominious end. What follow in Job 22:20 are the words of the godly; the introductory לאמר is wanting, as e.g., Ps 2:3. אם־לא can signify neither si non, as Job 9:24; Job 24:25; Job 31:31, nor annon, as in a disjunctive question, Job 17:2; Job 30:25; it is affirmative, as Job 1:11; Job 2:5; Job 31:36 - an Amen to God's peremptory judgment. On נכחד (he is drawn away, put aside, become annulled), vid., supra, p. 398. קימנוּ (for which Aben-Ezra is also acquainted with the reading קימנוּ with קמץ קטן, i.e., צירי) has a pausal springing from , as Job 20:27, מתקוממה for מתקוממה; Ruth 3:2, לרמותנו; Is 47:10, ראני (together with the reading ראני, comp. 1Chron 12:17, לרמותני). The form קים is remarkable; it may be more readily taken as part. pass. (like שׂים, positus) than as nom. infin. (the act of raising for those who raise themselves); perhaps the original text had קמינו (קמינוּ). יתרם is no more to be translated their remnant (Hirz.) here than in Ps 17:14, at least not in the sense of Ex 23:11; that which exceeds the necessity is intended, their surplus, their riches. It is said of Job in b. Megilla, 28a: איוב ותרן בממוניה הוה, he was extravagant (prodigus) with his property. The fire devouring the wealth of the godless is an allusion to the misfortune which has befallen him.
After this terrible picture, Eliphaz turns to the exhortation of him who may be now perhaps become ripe for repentance.
Geneva 1599
22:19 The righteous see [it], and are glad: (n) and the innocent laugh them to scorn.
(n) The just rejoice at the destruction of the wicked for two reasons, first because God shows himself judge of the world and by this means continues his honour and glory: secondly because God shows that he had care over his in that he punished their enemies.
John Gill
22:19 The righteous see it, and are glad,.... Not the counsel of the wicked, nor their outward prosperity, but their ruin and destruction, which is sure and certain; though it may sometimes seem to linger, it is often public and visible to the view of every man, being made public examples, see Ps 91:8; and which is matter of joy and gladness to truly good and righteous men; who have the righteousness of Christ on them, his grace in them, and in consequence of that live soberly, righteously, and godly; these rejoice at the vengeance of God on wicked men, Ps 52:5; not that the misery of their fellow creatures is pleasing to them as such; this would be brutish and inhuman, as well as contrary to the grace of God, and to their character as good men, and also would be displeasing to God, Prov 24:17; but partly because they themselves, through the grace and goodness of God, have been kept from such sins as bring to ruin and destruction; and partly because they are delivered out of the hands of these wicked men, who were distressing to them; and chiefly because of the glory of the divine perfections, particularly the holiness and justice of God displayed herein; for God is known and glorified by the judgments which he executeth, see Ps 9:16;
and the innocent laugh them to scorn; such as are upright and sincere, live holy and harmless lives and conversations, though not entirely free from sin; these deride them for their impieties, and observe to them the justness of the divine judgments upon them. The Jewish writers, many of them (f), restrain these words to Noah and his sons, who saw with their eyes the flood that destroyed the world of the ungodly, and rejoiced at it, and in their turn had them in derision, who had made a mock at Noah's building of the ark, and at his exhortations to them; but though the characters of righteous and innocent agree with Noah, who was just and perfect in his generation, yet not with all his sons; and it is best to understand this of good men in general; though it must be observed and owned, that the destruction of the wicked by the flood is before spoken of, and their character described. The word "saying" is by some supplied at the close of this verse, and so the following words are what the righteous are represented as saying, upon sight of the destruction of the wicked.
(f) Aben Ezra, Ben Gersom, Sephorno, et alii.
Robert Jamieson, A. R. Fausset and David Brown
22:19 Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (Ps 107:42; Rev_ 15:3; Rev_ 16:7; Rev_ 19:1-2).
22:2022:20: Եթէ չէ՞ր ապականեալ հաստատութիւն նոցա. եւ զմնացորդս նոցա կերիցէ՛ հուր։
20 “Արդարեւ, նա չքանդե՞ց դրանց նեցուկը: Դրանց ունեցուածքների մնացորդները հուրն է ճարակելու”:
20 ‘Մեր թշնամիները կորսուած են Ու անոնց մնացորդը կրակը կերաւ’։
[226]Եթէ չէ՞ր ապականեալ հաստատութիւն նոցա``. եւ զմնացորդս նոցա կերիցէ հուր:

22:20: Եթէ չէ՞ր ապականեալ հաստատութիւն նոցա. եւ զմնացորդս նոցա կերիցէ՛ հուր։
20 “Արդարեւ, նա չքանդե՞ց դրանց նեցուկը: Դրանց ունեցուածքների մնացորդները հուրն է ճարակելու”:
20 ‘Մեր թշնամիները կորսուած են Ու անոնց մնացորդը կրակը կերաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
22:2022:20 враг наш истреблен, а оставшееся после них пожрал огонь.
22:20 εἰ ει if; whether μὴ μη not ἠφανίσθη αφανιζω obscure; hide ἡ ο the ὑπόστασις υποστασις essence; substructure αὐτῶν αυτος he; him καὶ και and; even τὸ ο the κατάλειμμα καταλειμμα leftover; remnant αὐτῶν αυτος he; him καταφάγεται κατεσθιω consume; eat up πῦρ πυρ fire
22:20 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not נִכְחַ֣ד niḵḥˈaḏ כחד hide קִימָ֑נוּ qîmˈānû קִים adversary וְ֝ ˈw וְ and יִתְרָ֗ם yiṯrˈām יֶתֶר remainder אָ֣כְלָה ʔˈāḵᵊlā אכל eat אֵֽשׁ׃ ʔˈēš אֵשׁ fire
22:20. nonne succisa est erectio eorum et reliquias eorum devoravit ignisIs not their exaltation cut down, and hath not fire devoured the remnants of them?
20. , Surely they that did rise up against us are cut off, and the remnant of them the fire hath consumed.
22:20. Has not their haughtiness been cut down, and has not fire devoured the remnants of them?
22:20. Whereas our substance is not cut down, but the remnant of them the fire consumeth.
Whereas our substance is not cut down, but the remnant of them the fire consumeth:

22:20 враг наш истреблен, а оставшееся после них пожрал огонь.
22:20
εἰ ει if; whether
μὴ μη not
ἠφανίσθη αφανιζω obscure; hide
ο the
ὑπόστασις υποστασις essence; substructure
αὐτῶν αυτος he; him
καὶ και and; even
τὸ ο the
κατάλειμμα καταλειμμα leftover; remnant
αὐτῶν αυτος he; him
καταφάγεται κατεσθιω consume; eat up
πῦρ πυρ fire
22:20
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
נִכְחַ֣ד niḵḥˈaḏ כחד hide
קִימָ֑נוּ qîmˈānû קִים adversary
וְ֝ ˈw וְ and
יִתְרָ֗ם yiṯrˈām יֶתֶר remainder
אָ֣כְלָה ʔˈāḵᵊlā אכל eat
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
22:20. nonne succisa est erectio eorum et reliquias eorum devoravit ignis
Is not their exaltation cut down, and hath not fire devoured the remnants of them?
20. , Surely they that did rise up against us are cut off, and the remnant of them the fire hath consumed.
22:20. Has not their haughtiness been cut down, and has not fire devoured the remnants of them?
22:20. Whereas our substance is not cut down, but the remnant of them the fire consumeth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:20: Whereas our substance is not cut down - We, who fear the Lord, still continue in health and peace; whereas they who have departed from him are destroyed even to their very remnant. Mr. Good thinks that קימנו kimanu, which we translate our substance, is the same as the Arabic (Arabic) our people or tribe; and hence he translates the clause thus: "For our tribe is not cut off; while even the remnant of these a conflagration consumed." The reference here is supposed to be to the destruction of the men of Sodom and Gomorrah. A judgment by a flood took off the world of the ungodly in the days of Noah. Their remnant, those who lived in the same ungodly way, were taken off by a judgment of fire, in the days of Lot. Eliphaz introduces these two examples in order to terrify Job into a compliance with the exhortation which immediately follows.
Albert Barnes: Notes on the Bible - 1834
22:20: Whereas our substance is not cut down - Margin, or, "Estate" Gesenius supposes that this means our adversary or enemy. The word used here (קים qı̂ ym) he regards as derived from קוּם qû m - to rise, to rise up; and, hence, it may have the sense of rising up against, or an enemy. So Noyes understands it, and renders it:
"Truly, our adversary is destroyed;
And fire hath consumed his abundance."
Rosemmuller accords with this, and it seems to me to be the correct view. According to this, it is the language of the righteous when exciting over the punishment of the wicked, saying, "Our foe is cut down." Jerome renders it, Nonne succisa est erectio eorum, etc. The Septuagint, "Has not their substance ὑπόστασις hupostasis disappeared?" The sense is not materially different. If the word "substance," or "property," is to be retained it should be read as a question, and regarded as the language of the righteous who exult. "Has not their substance been taken away. and has not the fire consumed their property?" Dr. Good strangely renders it, "For our tribe is not cut off."
But the remnant of them - Margin, "their excellency." Hebrew יתרם yı̂ thrā m. Jerome, "reliquias eorum" - "the remnants of them." Septuagint, κατάλειμμα kataleimma - "the residue," or "what is left." The Hebrew word יתר yether means, "the remainder, the residue, the rest;" then, what is redundant, more than is needed, or that abounds; and then, "wealth," the superabundant property which a man does not "need" for his own use or family. The word here probably means that which the rich sinner possessed.
The fire consumeth - Or, hath consumed. It has been supposed by many that the allusion here is to the destruction of Sodom and Gomorrah, and it cannot be denied that such an allusion is possible. If it were "certain" that Job lived before that event, there could be little objection to such a supposition. The "only" objection would be, that a reference to such an event was not more prominent. It would be a case just in point in the argument of the three friends of Job, and one to which it might be supposed they would have appealed as decisive of the controversy. They lived in the vicinity. They could not have been strangers to so remarkable an occurrence, and it would have furnished just the argument which they wished, to prove that God punishes the wicked in this life. If they lived after that event, therefore, it is difficult to account for the fact, that they did not make a more distinct and prominent allusion to it in their argument. It is true, that the same remark may be made respecting the allusion to the flood, which was a case equally in point, and in reference to which the allusion, if it exist at all, is almost equally obscure. So far as the language here is concerned, the reference may be either to the destruction of Sodom, or to destruction by lightning, such as happened to the possessions of Job, ; and it is difficult, if not impossible, to determine which is correct. The general idea is, that the judgments of heaven, represented by fire, had fallen on the wicked, and that the righteous, therefore, had occasion to rejoice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: our substance: or, our estate, Job 4:7, Job 8:3, Job 8:4, Job 15:5, Job 15:6, Job 20:18, Job 20:19, Job 21:27, Job 21:28; Luk 13:1-5
the remnant: or, their excellency
the fire: Job 1:16, Job 20:26; Gen 19:24; Luk 17:29, Luk 17:30; Pe2 2:6, Pe2 2:7
Job 22:21
Geneva 1599
22:20 Whereas (o) our substance is not cut down, but the remnant of (p) them the fire consumeth.
(o) That is, the state and preservation of the godly, is hid under God's wings.
(p) Meaning of the wicked.
John Gill
22:20 Whereas our substance is not cut down,.... As yours is; Noah and his family were preserved in the ark, and the creatures with him, and sufficient sustenance was laid up for them all, when everything relating to the wicked was destroyed: but this may be thought too restrictive, as well as what follows too subtle, that this should respect the human species not being cut down and utterly destroyed in the flood, but preserved in and restored by Noah and his family; it may perhaps be thought better to interpret these words as the words of Eliphaz and his friends, joining with the righteous and the innocent, putting themselves in their number, and rejoicing with them at the destruction of the wicked, and as having a particular regard to Job's case, and the difference between him and them; his substance being cut down, and he stripped of all; whereas they were not deprived of theirs, but it continued with them, and they in the full possession of it; the reason of which difference was, he was a wicked man, and they righteous and innocent; but by others, who also take them to be the words of the righteous triumphing over the wicked, they are rendered thus; "is not he cut off that rose up against us?" (g) Our enemy and adversary, he is no more, he can do us no more hurt, and we are delivered out of his hand:
but the remnant of them the fire consumes; which Aben Ezra, Ben Gersom, and others, interpret of the destruction of Sodom and Gomorrah, and the other cities, by fire; which would have had some appearance of truth, if the destruction had been of the whole world, and as general as the flood was, or more so, and had cleared the world of the remnant of the ungodly, whereas it was only of a few cities: rather it may be Eliphaz glances at the case of Job, as different from him and his friends, that when their substance was untouched, the remnant of Job's was consumed by fire; what were left by the Chaldeans and Sabeans were destroyed by fire from heaven; though if it could be thought that Eliphaz had knowledge of the general conflagration at the last day, and had that in view, it would afford a better sense; but it may be he does not mean material, but metaphorical fire, the fire of divine wrath, which will consume the wicked, root and branch, and leave them nothing.
(g) "annon exscinditur qui insurgit contra nos", Schmidt, Michaelis.
John Wesley
22:20 Because - Because when wicked men are destroyed, they are preserved. He should have said their substance; but he changes the person, and saith, our substance; either as including himself in the member of righteous persons, and thereby intimating that he pleaded the common cause of all such, while Job pleaded the cause of the wicked, or because he would hereby thankfully acknowledge some eminent and particular preservation given to him amongst other righteous men. Remnant - All that was left undestroyed in the general calamity. Fire - Sodom and Gomorrah. As if he had said, thou mayest find here and there an instance, of a wicked man dying in peace. But what is that to the two great instances of the final perdition of ungodly men, the drowning the whole world, and the burning of Sodom and Gomorrah.
Robert Jamieson, A. R. Fausset and David Brown
22:20 The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and . . . ?" But the Hebrew is rather, "Truly our adversary is cut down" [GESENIUS]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2:13; Gen 3:15).
remnant--all that "is left" of the sinner; repeated from Job 20:26, which makes UMBREIT'S rendering "glory" (Margin), "excellency," less probable.
fire--alluding to Job (Job 1:16; Job 15:34; Job 18:15). First is mentioned destruction by water (Job 22:16); here, by fire (2Pet 3:5-7).
22:2122:21: Բայց աղէ՝ լեր խի՛ստ եթէ ժուժկալեսցես։ Եւ եթէ պտուղ քո եղիցի ՚ի բարութիւնս[9299]. [9299] Ոմանք. Պտուղ քո եղիցի ՚ի բնակութիւնս։ Ուր Ոսկան. Եղիցի իրաւութիւնս։
21 Բայց եկ խստակեա՛ց եղիր, թէ կարող ես համբերել. եւ քո պտուղը կը փարթամանայ:
21 Աղէ՜, Անոր հետ բարեկամ եղիր ու խաղաղութիւն ունեցիր Ու ասիկա քեզի օգտակար կ’ըլլայ։
Բայց աղէ լեր [227]խիստ` եթէ ժուժկալեսցես, եւ եթէ`` պտուղ քո եղիցի ի բարութիւնս:

22:21: Բայց աղէ՝ լեր խի՛ստ եթէ ժուժկալեսցես։ Եւ եթէ պտուղ քո եղիցի ՚ի բարութիւնս[9299].
[9299] Ոմանք. Պտուղ քո եղիցի ՚ի բնակութիւնս։ Ուր Ոսկան. Եղիցի իրաւութիւնս։
21 Բայց եկ խստակեա՛ց եղիր, թէ կարող ես համբերել. եւ քո պտուղը կը փարթամանայ:
21 Աղէ՜, Անոր հետ բարեկամ եղիր ու խաղաղութիւն ունեցիր Ու ասիկա քեզի օգտակար կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2122:21 Сблизься же с Ним и будешь спокоен; чрез это придет к тебе добро.
22:21 γενοῦ γινομαι happen; become δὴ δη in fact σκληρός σκληρος hard; harsh ἐὰν εαν and if; unless ὑπομείνῃς υπομενω endure; stay behind εἶτ᾿ ειτα then ὁ ο the καρπός καρπος.1 fruit σου σου of you; your ἔσται ειμι be ἐν εν in ἀγαθοῖς αγαθος good
22:21 הַסְכֶּן־ hasken- סכן serve נָ֣א nˈā נָא yeah עִמֹּ֑ו ʕimmˈô עִם with וּ û וְ and שְׁלם šᵊlm שׁלם be complete בָּ֝הֶ֗ם ˈbāhˈem בְּ in תְּֽבֹואַתְךָ֥ tᵊˈvôʔaṯᵊḵˌā תְּבוּאָה yield טֹובָֽה׃ ṭôvˈā טֹובָה what is good
22:21. adquiesce igitur ei et habeto pacem et per haec habebis fructus optimosSubmit thyself then to him, and be at peace: and thereby thou shalt have the best fruits.
21. Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.
22:21. So, repose yourself with him and be at peace, and, in this way, you will have the best fruits.
22:21. Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.
Acquaint now thyself with him, and be at peace: thereby good shall come unto thee:

22:21 Сблизься же с Ним и будешь спокоен; чрез это придет к тебе добро.
22:21
γενοῦ γινομαι happen; become
δὴ δη in fact
σκληρός σκληρος hard; harsh
ἐὰν εαν and if; unless
ὑπομείνῃς υπομενω endure; stay behind
εἶτ᾿ ειτα then
ο the
καρπός καρπος.1 fruit
σου σου of you; your
ἔσται ειμι be
ἐν εν in
ἀγαθοῖς αγαθος good
22:21
הַסְכֶּן־ hasken- סכן serve
נָ֣א nˈā נָא yeah
עִמֹּ֑ו ʕimmˈô עִם with
וּ û וְ and
שְׁלם šᵊlm שׁלם be complete
בָּ֝הֶ֗ם ˈbāhˈem בְּ in
תְּֽבֹואַתְךָ֥ tᵊˈvôʔaṯᵊḵˌā תְּבוּאָה yield
טֹובָֽה׃ ṭôvˈā טֹובָה what is good
22:21. adquiesce igitur ei et habeto pacem et per haec habebis fructus optimos
Submit thyself then to him, and be at peace: and thereby thou shalt have the best fruits.
22:21. So, repose yourself with him and be at peace, and, in this way, you will have the best fruits.
22:21. Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
21. Гибель допотопного человечества должна послужить для Иова предостережением. Если он желает избегнуть ее, обязан "сблизиться" с Богом, - оставить чувство вражды против него (евр. "сакан" - быть в дружбе, в интимных с кем-либо отношениях - Пс CXXXVIII:3). В результате этого кончатся душевные муки Иова: "будешь спокоен", и он получит награду.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. 22 Receive, I pray thee, the law from his mouth, and lay up his words in thine heart. 23 If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. 24 Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. 25 Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver. 26 For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. 27 Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows. 28 Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. 29 When men are cast down, then thou shalt say, There is lifting up; and he shall save the humble person. 30 He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
Methinks I can almost forgive Eliphaz his hard censures of Job, which we had in the beginning of the chapter, though they were very unjust and unkind, for this good counsel and encouragement which he gives him in these verses with which he closes his discourse, and than which nothing could be better said, nor more to the purpose. Though he thought him a bad man, yet he saw reason to have hopes concerning him, that, for all this, he would be both pious and prosperous. But it is strange that out of the same mouth, and almost in the same breath, both sweet waters and bitter should proceed. Good men, though they may perhaps be put into a heat, yet sometimes will talk themselves into a better temper, and, it may be, sooner than another could talk them into it. Eliphaz had laid before Job the miserable condition of a wicked man, that he might frighten him into repentance. Here, on the other hand, he shows him the happiness which those may be sure of that do repent, that he might allure and encourage him to it. Ministers must try both ways in dealing with people, must speak to them from Mount Sinai by the terrors of the law, and from Mount Sion by the comforts of the gospel, must set before them both life and death, good and evil, the blessing and the curse. Now here observe,
I. The good counsel which Eliphaz gives to Job; and good counsel it is to us all, though, as to Job, it was built upon a false supposition that he was a wicked man and now a stranger and enemy to God. 1. Acquaint now thyself with God. Acquiesce in God; so some. It is our duty at all times, especially when we are in affliction, to accommodate ourselves to, and quiet ourselves in, all the disposals of the divine Providence. Join thyself to him (so some); fall in with his interests, and act no longer in opposition to him. Our translators render it well, "Acquaint thyself with him; be not such a stranger to him as thou hast made thyself by casting off the fear of him and restraining prayer before him." It is the duty and interest of every one of us to acquaint himself with God. We must get the knowledge of him, fix our affections on him, join ourselves to him in a covenant of friendship, and then set up, and keep up, a constant correspondence with him in the ways he has appointed. It is our honour that we are made capable of this acquaintance, our misery that by sin we have lost it, our privilege that through Christ we are invited to return to it; and it will be our unspeakable happiness to contract and cultivate this acquaintance. 2. "Be at peace, at peace with thyself, not fretful, uneasy, and in confusion; let not thy heart be troubled, but be quiet and calm, and well composed. Be at peace with thy God; be reconciled to him. Do not carry on this unholy war. Thou complainest that God is thy enemy; be thou his friend." It is the great concern of every one of us to make our peace with God, and it is necessary in order to our comfortable acquaintance with him; for how can two walk together except they be agreed? Amos iii. 3. This we must do quickly, now, before it be too late. Agree with thy adversary while thou art in the way. This we are earnestly urged to do. Some read it, "Acquaint thyself, I pray thee, with him, and be at peace." God himself beseeches us; ministers, in Christ's stead, pray us to be reconciled. Can we gainsay such entreaties? 3. Receive the law from his mouth, v. 22. "Having made thy peace with God, submit to his government, and resolve to be ruled by him, that thou mayest keep thyself in his love." We receive our being and maintenance from God. From him we hope to receive our bliss, and from him we must receive law. Lord, what wilt thou have me to do? Acts ix. 6. Which way soever we receive the intimations of his will we must have our eye to him; whether he speaks by scripture, ministers, conscience, or Providence, we must take the word as from his mouth and bow our souls to it. Though, in Job's time, we do not know that there was any written word, yet there was a revelation of God's will to be received. Eliphaz looked upon Job as a wicked man, and was pressing him to repent and reform. Herein consists the conversion of a sinner--his receiving the law from God's mouth and no longer from the world and the flesh. Eliphaz, being now in contest with Job, appeals to the word of God for the ending of the controversy. "Receive that, and be determined by it." To the law and to the testimony. 4. Lay up his word in thy heart. It is not enough to receive it, but we must retain it, Prov. iii. 18. We must lay it up as a thing of great value, that it may be safe; and we must lay it up in our hearts, as a thing of great use, that it may be ready to us when there is occasion and we may neither lose it wholly nor be at a loss for it in a time of need. 5. Return to the Almighty, v. 23. "Do not only turn from sin, but turn to God and thy duty. Do not only turn towards the Almighty in some good inclinations and good beginnings, but return to him; return home to him, quite to him, so as to reach to the Almighty, by a universal reformation, an effectual thorough change of thy heart and life, and a firm resolution to cleave to him;" so Mr. Poole. 6. Put away iniquity far from thy tabernacle. This was the advice Zophar gave him, ch. xi. 14. "Let not wickedness dwell in thy tabernacle. Put iniquity far off, the further the better, not only from thy heart and hand, but from thy house. Thou must not only not be wicked thyself, but must reprove and restrain sin in those that are under thy charge." Note, Family reformation is needful reformation; we and our house must serve the Lord.
II. The good encouragement which Eliphaz gives Job, that he shall be very happy, if he will but take this good counsel. In general, "Thereby good shall come unto thee (v. 21); the good that has now departed from thee, all the good thy heart can desire, temporal, spiritual, eternal good, shall come to thee. God shall come to thee, into covenant and communion with thee; and he brings all good with him, all good in him. Thou art now ruined and brought down, but, if thou return to God, thou shalt be built up again, and thy present ruins shall be repaired. Thy family shall be built up in children, thy estate in wealth, and thy soul in holiness and comfort." The promises which Eliphaz here encourages Job with are reducible to three heads:--
1. That his estate should prosper, and temporal blessings should be bestowed abundantly on him; for godliness has the promise of the life that now is. It is promised,
(1.) That he shall be very rich (v. 24): "Thou shalt lay up gold as dust, in such great abundance, and shalt have plenty of silver (v. 25), whereas now thou art poor and stripped of all." Job had been rich. Eliphaz suspected he got his riches by fraud and oppression, and therefore they were taken from him: but if he would return to God and his duty, [1.] He should have more wealth than ever he had, not only thousands of sheep and oxen, the wealth of farmers, but thousands of gold and silver, the wealth of princes, ch. iii. 15. Abundantly more riches, true riches, are to be got by the service of God than by the service of the world. [2.] He should have it more sure to him: "Thou shalt lay it up in good hands, and hold that which is got by thy piety by a surer tenure than that which thou didst get by thy iniquity." Thou shalt have silver of strength (for so the word is), which, being honestly got, will wear well--silver like steel. [3.] He should, by the grace of God, be kept from setting his heart so much upon it as Eliphaz thought he had done; and then wealth is a blessing indeed when we are not ensnared with the love of it. Thou shalt lay up gold; but how? Not as thy treasure and portion, but as dust, and as the stones of the brooks. So little shalt thou value it or expect from it that thou shalt lay it at thy feet (Acts iv. 35), not in thy bosom.
(2.) That yet he shall be very safe. Whereas men's riches usually expose them to danger, and he had owned that in his prosperity he was not in safety (ch. iii. 26), now he might be secure; for the Almighty shall be thy defender; nay, he shall be thy defence, v. 25. He shall be thy gold; so it is in the margin, and it is the same word that is used (v. 24) for gold, but it signifies also a strong-hold, because money is a defence, Eccl. vii. 12. Worldlings make gold their god, saints make God their gold; and those that are enriched with his favour and grace may truly be said to have abundance of the best gold, and best laid up. We read it, "He shall be thy defence against the incursions of neighbouring spoilers: thy wealth shall not then lie exposed as it did to Sabeans and Chaldeans," which, some think, is the meaning of that, Thou shalt put away iniquity far from thy tabernacle, taking it as a promise. "The iniquity or wrong designed against thee shall be put off and shall not reach thee." Note, Those must needs be safe that have Omnipotence itself for their defence, Ps. xci. 1-3.
2. That his soul should prosper, and he should be enriched with spiritual blessings, which are the best blessings.
(1.) That he should live a life of complacency in God (v. 26): "For then shalt thou have thy delight in the Almighty; and thus the Almighty comes to be thy gold by thy delighting in him, as worldly people delight in their money. He shall be thy wealth, thy defence, thy dignity; for he shall be thy delight." The way to have our heart's desire is to make God our heart's delight, Ps. xxxvii. 4. If God give us himself to be our joy, he will deny us nothing that is good for us. "Now, God is a terror to thee; he is so by thy own confession (ch. vi. 4; xvi. 9; xix. 11); but, if thou wilt return to him, then, and not till then, he will be thy delight; and it shall be as much a pleasure to thee to think of him as ever it was a pain." No delight is comparable to the delight which gracious souls have in the Almighty; and those that acquaint themselves with him, and submit themselves entirely to him, shall find his favour to be, not only their strength, but their song.
(2.) That he should have a humble holy confidence towards God, such as those are said to have whose hearts condemn them not, 1 John iii. 21. "Then shalt thou lift up thy face to God with boldness, and not be afraid, as thou now art, to draw near to him. Thy countenance is now fallen, and thou lookest dejected; but, when thou hast made thy peace with God, thou shalt blush no more, tremble no more, and hang thy head no more, as thou dost now, but shalt cheerfully, and with a gracious assurance, show thyself to him, pray before him, and expect blessings from him."
(3.) That he should maintain a constant communion with God, "The correspondence, once settled, shall be kept up to thy unspeakable satisfaction. Letters shall be both statedly and occasionally interchanged between thee and heaven," v. 27. [1.] "Thou shalt by prayer send letters to God: Thou shalt make thy prayer" (the word is, Thou shalt multiply thy prayers) "unto him, and he will not think thy letters troublesome, though many and long. The oftener we come to the throne of grace the more welcome. Under all thy burdens, in all thy wants, cares, and fears, thou shalt send to heaven for guidance and strength, wisdom, and comfort, and good success." [2.] "He shall, by his providence and grace, answer those letters, and give thee what thou askest of him, either in kind or kindness: He shall hear thee, and make it to appear he does so by what he does for thee and in thee." [3.] "Then thou shalt by thy praises reply to the gracious answers which he sent thee: Thou shalt pay thy vows, and that shall be acceptable to him and fetch in further mercy." Note, When God performs that which in our distress we prayed for we must make conscience of performing that which we then promised, else we do not deal honestly. If we promised nothing else we promised to be thankful, and that is enough, for it includes all, Ps. cxvi. 14.
(4.) That he should have inward satisfaction in the management of all his outward affairs (v. 28): "Thou shalt decree a thing and it shall be established unto thee," that is, "Thou shalt frame all thy projects and purposes with so much wisdom, and grace, and resignation to the will of God, that the issue of them shall be to thy heart's content, just as thou wouldst have it to be. Thou shalt commit thy works unto the Lord by faith and prayer, and then thy thoughts shall be established; thou shalt be easy and pleased, whatever occurs, Prov. xvi. 3. This the grace of God shall work in thee; nay, sometimes the providence of God shall give thee the very thing thou didst desire and pray for, and give it thee in thy own way, and manner, and time. Be it unto thee even as thou wilt." When at any time an affair succeeds just according to the scheme we laid, and our measures are in nothing broken, nor are we put upon new counsels, then we must own the performance of this promise, Thou shalt decree a thing and it shall be established unto thee. "Whereas now thou complainest of darkness round about thee, then the light shall shine on thy ways;" that is, "God shall guide and direct thee, and then it will follow, of course, that he shall prosper and succeed thee in all thy undertakings. God's wisdom shall be thy guide, his favour thy comfort, and thy ways shall be so under both those lights that thou shalt have a comfortable enjoyment of what is present and a comfortable prospect of what is future," Ps. xc. 17.
(5.) That even in times of common calamity and danger he should have abundance of joy and hope (v. 29): "When men are cast down round about thee, cast down in their affairs, cast down in their spirits, sinking, desponding, and ready to despair, then shalt thou say, There is lifting up. Thou shalt find that in thyself which will not only bear thee up under thy troubles, and keep thee from fainting, but lift thee up above thy troubles and enable thee to rejoice evermore." When men's hearts fail them for fear, then shall Christ's disciples lift up their heads for joy, Luke xxi. 26-28. Thus are they made to ride upon the high places of the earth (Isa. lviii. 14), and that which will lift them up is the belief of this, that God will save the humble person. Those that humble themselves shall be exalted, not only in honour, but in comfort.
3. That he should be a blessing to his country and an instrument of good to many (v. 30): God shall, in answer to thy prayers, deliver the island of the innocent, and have a regard therein to the pureness of thy hands, which is necessary to the acceptableness of our prayers, 1 Tim. ii. 8. But, because we may suppose the innocent not to need deliverance (it was guilty Sodom that wanted the benefit of Abraham's intercession), I incline to the marginal reading, The innocent shall deliver the island, by their advice (Eccl. ix. 14, 15) and by their prayers and their interest in heaven, Acts xxvii. 24. Or, He shall deliver those that are not innocent, and they are delivered by the pureness of thy hands; as it may be read, and most probably. Note, A good man is a public good. Sinners fare the better for saints, whether they are aware of it or no. If Eliphaz intended hereby (as some think he did) to insinuate that Job's prayers were not prevailing, nor his hands pure (for then he would have relieved others, much more himself), he was afterwards made to see his error, when it appeared that Job had a better interest in heaven than he had; for he and his three friends, who in this matter were not innocent, were delivered by the pureness of Job's hands, ch. xlii. 8.
Adam Clarke: Commentary on the Bible - 1831
22:21: Acquaint now thyself with him - Perhaps the verb הסכן hasken should be translated here, treasure up, or lay up. Lay up or procure an interest now with him, and be at peace. Get the Divine favor, and then thou wilt be at peace with God, and have happiness in thy own soul.
Thereby good shalt come unto thee - בהם bahem, "in them," shall good come unto thee. That is, in getting an interest in the Divine favor, and in having thy soul brought into a state of peace with him; thereby, in them, that is, these two things, good will come unto thee. First, thou wilt have an interest in his favor, from which thou mayest expect all blessings; and, secondly, from his peace in thy conscience thou wilt feel unutterable happiness. Get these blessings now, for thou knowest not what a day may bring forth. Reader, hast thou these blessings?
Albert Barnes: Notes on the Bible - 1834
22:21: Acquaint now thyself with him - Margin, that is, "with God." Eliphaz takes it for granted now, that Job was a sinner wholly unreconciled to God, and unacquainted with him. This fact, he supposes, was the source of all his calamities. As long as he remained thus unreconciled to God, he must be miserable. He proceeds, therefore, in a most beautiful manner, to exhort him to be at peace with God, and portrays the benefits which would result from such a reconciliation. There are few passages in the Bible of more exquisite beauty than this, and nothing could be sounder advice, on the supposition that Job was, as he supposed, a stranger to God. In this beautiful exhortation, be shows:
(1) what he means by becoming acquainted with God -23; and then
(2) what would be the happy results of such reconciliation, -30.
The word rendered "acquaint thyself" הסכן hasâ kan - from סכן sâ kan means, properly, "to dwell," to be familiar with anyone, to associate with one - from the idea of dwelling in the same tent or house; and in the Hiphil, the form used here, to become familiar with anyone, to be on terms of friendship. The meaning here is, "Secure the friendship of God. Become truly acquainted with him. Be reconciled to him. You are now estranged. You have no just views of him. You murmur and complain, and you are suffering under his displeasure as a sinner. But it is not too late to repent, and to return to him; and in so doing you will find peace." An acquaintance with God, in the sense of this passage, implies:
(1) a correct knowledge of his true character, and
(2) reconciliation with him.
There are two great difficulties among people in regard to God. The first is, that they have no just views of his real character. They think him harsh, stern, tyrannical. They regard his law as severe, and its penalty as unjust. They think his government to be arbitrary, and himself to be unworthy of confidence. This erroneous view must be corrected before people can be reconciled to him - for how can they be brought to lay aside their opposition to him while they regard him as unjust and severe? Secondly, even when the character of God is explained, and his true character is set before people, they are opposed to it. They are opposed to him because he is so holy. Loving sin, they cannot love one who has no sin, and who frowns on evil; and this opposition to the real character of God must be removed before they can be reconciled to him. This requires a change of heart - a change from sin to holiness; and this is the work performed in regeneration.
And be at peace - There can be no peace while you maintain a warfare with God. It is a war against your Maker, where he has control over your conscience, your intellect, your body, and all which can affect your welfare; and while this is maintained, there can be no peace. If the mind is reconciled to him, there will be peace. Peace of mind always follows reconciliation where there has been a variance, and nowhere is the peace so entire and full of joy as when man feels that he is reconciled to God. Eliphaz here has stated a doctrine which has been confirmed by all the subsequent Rev_elations in the Bible, and by the experience of all those who have become reconciled to God; compare the notes at Rom 5:1 : It is peace, as opposed to the agitation and conflict of the mind before; peace resulting from acquiescence in the claims of God; peace in the belief that he is wholly right, and worthy of confidence; and peace in the assurances of his friendship and favor foRev_er. This doctrine, it seems, was thus understood in the early ages of the world, and, indeed, must have been known as early as religion existed after the fall. Man became alienated from God by the apostasy; peace was to be found again only by returning to God, and in reconciliation to him.
Thereby good shall come unto thee - The benefits which he supposed would result from such reconciliation, he proceeds to state in the following verses. They relate chiefly to temporal prosperity, or to proofs of the divine favor in this life. This was in accordance with the views which then pRev_ailed, and especially with their limited and obscure conceptions of the future state. They saw a part - "we" see more; and yet we by no means see all. The "good" which results from reconciliation with God consists in:
(1) pardon of sin;
(2) peace of conscience;
(3) the assurance that we shall have all that is needful in this life;
(4) support in trial;
(5) peace and triumph in death;
(6) a part in the resurrection of the just; and
(7) a crown incorruptible and undefiled in heaven.
No man was ever "injured" by becoming reconciled to God; no one is reconciled to him who is not made a better and a happier man in this life, and who will not be crowned with immortal glory hereafter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Acquaint: Ch1 28:9; Joh 17:3; Co2 4:6
him: that is, God
be at peace: Isa 27:5, Isa 57:19-21; Mat 5:25; Act 10:36; Co2 5:20; Phi 4:7; Eph 2:14-17
Job 22:22
Carl Friedrich Keil and Franz Delitzsch
22:21
21 Make friends now with Him, so hast thou peace;
Thereby good will come unto thee.
22 Receive now teaching from His mouth,
And place His utterances in thy heart.
23 If thou returnest to the Almighty, thou shalt be built up again;
If thou puttest away iniquity far from thy tents.
24 And lay by in the dust the gold ore,
And under the pebbles of the brooks the gold of Ophir.
25 So shall the Almighty be to thee gold ore in abundance,
And silver to thee of the brightest lustre.
The relationship of the verbs סכן, שׁכן, and Arab. sakana, has been already discussed on Job 22:2 : the Hiph. signifies to be on friendly terms with any one; to enter into, or to stand in, an intimate relationship to any one (Ps 139:3); then also (as the Greek φιλεῖν) to get accustomed to, to be used to (Num 22:30). The second imper. is consecutive, as e.g., Prov 3:4 : and have as the result of it peace (Arab. fa'âslam) = so shalt thou have peace, Ges. 130, 2. In Job 22:21 the first thing to be done is to clear up the form תּבואתך or (according to another reading which is likewise well attested) תּבואתך. Olshausen (in Hirz. and in his Gramm.) and Rdiger (in Thes. p. 11, suppl.) explain this form the same as the other forms which come under consideration in connection with it, viz., תּבואתה (veniat), Deut 33:16, and ותּבאתי, Keri ותּבאת (et venisses, addressed to Abigail), 1Kings 25:34, as errors in writing; whereas Ew., 191, c, sees in תּבואתך the erroneous form תּבואה = תּבוא with a superfluous feminine termination, in תּבואתה an extension of the double feminine by the unaccented ah of intention, and in תּבאתי a transfer of the inflexion of the perf. to the fut. Confining ourselves to the form which occurs here, we refer to what was said above: תבואתך is not a forma mixta from תּבואך and בּאתך, but the mistaken double feminine תּבואה with suff., the ah of which, although the tone is on the penult., is not He voluntativum, as Is 5:19, but He femin. The exception of such double feminines is made as certain in Hebrew by the regular form נגלתה ( = נגלת with a second feminine termination), and by examples like Prov 1:20; Ezek 23:20, and also Josh 6:17; 2Kings 1:26; Amos 4:3 (comp. even Olsh. in his Gramm. S. 449), as the double plural and its further formation by a feminine termination in Arabic. It is therefore unnecessary, with Olsh. and Rd., after the precedent of the ancient versions, to read תּבוּאתך (which is found in 19 Codd. in de Rossi): proventus tuus bonus erit. The suff. in בּהם, as Is 64:4; Ezek 23:18, comp. עליהם, Is 38:16, is intended as neuter, as the fem. is used elsewhere (e.g., Is 38:16, בּהן): by it, i.e., by such conduct, good (prosperity) shall come to thee, and indeed, as the בוא construed with the acc. implies, in a sudden change of thy previous lot, coming about without any further effort on thy part. In the certainty that it is God's word which he presents to his friend (the very certainty which Eliphaz also expresses elsewhere, e.g., Job 15:11), he further admonishes him (Job 22:22) to receive instruction from God's mouth (מפּיו as Prov 2:6), and to allow His (God's) utterances a place in his heart, not to let them die away without effect, but to imprint them deeply on his mind.
Job 22:23
If he return to the Almighty (שׁוּב עד as freq., e.g., Is 19:22, comp. Is 45:24, instead of the otherwise usual שׁוב אל, of thorough and complete conversion), he will be built up again, by his former prosperity being again raised from its ruins. בּנה, to build, always according to the connection, has at one time the idea of building round about, continuing to build, or finishing building (vid., on Job 20:19); at another of building up again (Job 12:14; Is 58:12), referred to persons, the idea of increasing prosperity (Mal 3:15), or of the restoration of ruined prosperity (Jer 24:6; Jer 33:7), here in the latter sense. The promissory תּבּנה is surrounded by conditional clauses, for Job 22:23 (comp. Job 11:14) is a second conditional clause still under the government of אם, which is added for embellishment; it opens the statement of that in which penitence must be manifested, if it is to be thorough. The lxx translates ἐὰν δὲ ἐπιστραφῇς καὶ ταπεινώσῃς, i.e., תּענה, which Ewald considers as the original; the omission of the אם (which the poet otherwise in such connections has formerly heaped up, e.g., Job 8:5., Job 11:13) is certainly inconvenient. And yet we should not on that account like to give up the figure indicated in תבנה, which is so beautiful and so suited to our poet. The statement advanced in the latter conditional clause is then continued in Job 22:24 in an independent imperative clause, which the old versions regard as a promise instead of exhortation, and therefore grossly misinterpret. The Targ. translates: and place on the dust a strong city (i.e., thou shalt then, where there is now nothing but dust, raise up such), as if בּצר could be equivalent to בּצּרון or מבצר, - a rendering to which Saadia at least gives a turn which accords with the connection: "regard the stronghold (Arab. 'l-ḥṣn) as dust, and account as the stones of the valleys the gold of Ophir;" better than Eichhorn: "pull down thy stronghold of violence, and demolish (הפיר) the castles of thy valleys." On the other hand, Gecatilia, who understands בצר proportionately more correctly of treasures, translates it as a promise: so shalt thou inherit treasures (Arab. dchâyr) more numerous than dust, and gold ore (Arab. tbr') (more than) the stones of the valleys; and again also Rosenm. (repones prae pulvere argentum) and Welte interpret Job 22:24 as a promise; whereas other expositors, who are true to the imperative שׁית, explain שׁית ni aestimare, and על־עפר pulveris instar (Grot., Cocc., Schult., Dathe, Umbr.), by falsely assigning to על here, as to ל elsewhere, a meaning which it never has anywhere; how blind, on the other hand, since the words in their first meaning, pone super pulverem, furnish an excellent thought which is closely connected with the admonition to rid one's self of unjust possessions. בּצר, like Arab. tibr (by which Abulwalid explains it), is gold and silver ore, i.e., gold and silver as they are broken out of the mine, therefore (since silver is partially pure, gold almost pure, and always containing more or less silver) the most precious metal in its pure natural state before being worked, and consequently also unalloyed (comp. Arab. nḍı̂r and nuḍâr, which likewise signifies aurum argentumve nativum, but not ab excidendo, but a nitore); and "to lay in the dust" is equivalent to, to part with a thing as entirely worthless and devoid of attraction. The meaning is therefore: put away from thee the idol of previous metal with contempt (comp. Is 2:20), which is only somewhat differently expressed in the parallel: lay the Ophir under the quartz (וּבצוּר agreeing with בצר) of the brooks (such as is found in the beds of empty wdys), i.e., place it under the rubble, after it has lost for thee its previous bewitching spell. As cloth woven from the filaments of the nettle is called muslin, from Mossul, and cloth with figures on it "damask, דּמשׁק" (Amos 3:12), from Damascus,
(Note: We leave it undecided whether in a similar manner silk has its name μέταξα (μάταξα), Armenian metaks, Aramaic מטכסא, מטקסין, from Damascus (Ewald and Friedr. Mller).)
and aloes-wood Arab. mndl, from Coromandel; so the gold from Ophir, i.e., from the coast of the Abhra, on the north coast of the Runn (Old Indian Irina, i.e., Salt Sea), east of the mouth of the Indus,
(Note: Thus אופיר has been explained by Lassen in his pamphlet de Pentapotamia, and his Indische Alterthumskunde (i. 539). The lxx (Cod. Vat.) and Theodot. have Σωφείρ, whence Ges. connects Ophir with Arrian's Οὔππαρα and Edrisi's Sufra in Guzerat, especially since Sofir is attested as the Coptic name for India. The matter is still not settled.)
is directly called אופיר. When Job thus casts from him temporal things, by the excessive cherishing of which he has hitherto sinned, then God himself will be his imperishable treasure, his everlasting higher delight. He frees himself from temporal בּצר; and the Almighty, therefore the absolute personality of God himself, will be to him instead of it בּצרים, gold as from the mine, in rich abundance. This is what the contrast of the plur. (בצרך without Jod plur. is a false reading) with the sing. implies; the lxx, Syriac version, Jerome, and Arabic version err here, since they take the בּ of בּצריך as a preposition.
The ancient versions and lexicographers furnish no explanation of תּועפות. The Targ. translates it תּקוף רוּמא, and accordingly it is explained by both חסן (strength) and גבה (height), without any reason being assigned for these significations. In the passage before us the lxx transl. ἀργύριον πεπυρωμένον from עף, in the Targum signification to blow, forge; the Syriac versions, argentum computationum (חושׁבנין), from עף in the Targum-Talmudic signification to double (= Hebr. כפל). According to the usage of the language in question, יעף, from the Hiph. of which תועפות is formed, signifies to become feeble, to be wearied; but even if, starting from the primary notion, an available signification is attained for the passage before us (fatigues = toilsome excitement, synon. יגיע) and Ps 95:4 (climbings = heights), the use of the word in the most ancient passages citable, Num 23:22; Num 24:8, כּתועפת ראם לו, still remains unexplained; for here the notion of being incapable of fatigue, invincibility, or another of the like kind, is required, without any means at hand for rightly deriving it from יעף, to become feeble, especially as the radical signification anhelare supposed by Gesenius (comp. און from the root אן) is unattested. Accordingly, we must go back to the root וף, יף, discussed on Ps 95:4, which signifies to rise aloft, to be high, and from which יפע, or with a transposition of the consonants יעף (comp. עיף and יעף), acquires the signification of standing out, rising radiantly, shining afar off, since יעף, to become weary, is allied to the Arab. wgf, fut. i; this יעף (יפע), on the other hand, to Arab. yf', ascendere, adolescere, Arab. wf‛, elatum, adultum esse, and Arab. wfâ, eminere, and tropically completum, perfectum esse. Thus we obtain the signification enimentiae for תועפות. In Ps 95:4, as a numerical plur., it signifies the towerings (tops) of the mountains, and here, as in the passages cited from Numbers, either prominent, eminent attributes, or as an intensive plur. excellence; whence, agreeing with Ewald, we have translated "silver of the brightest lustre" (comp. יפעה, eminentia, splendor, Ezek 28:7).
Geneva 1599
22:21 Acquaint now thyself (q) with him, and be at peace: thereby good shall come unto thee.
(q) He exhorts Job to repentance, and to return to God.
John Gill
22:21 Acquaint now thyself with him, and be at peace,.... Not with the righteous and innocent, but with God, as Job 22:22 show: from severe charges and censures, Eliphaz proceeds to advice and exhortations, and seems to be in a better temper, and to talk in a more kind and gentle manner, only he goes upon a false supposition and mistaken notion, that Job was a bad man; had he had a proper object to have directed his discourse to, it would have been excellently said; and, as it is, is not without its use: this first exhortation supposes unacquaintance with God, and an estrangedness from him; which is the case of every man from the womb, and in a state of nature and unregeneracy. Acquaintance with God begins at conversion, when he is made known, not only as the God of nature and providence, but as the God of grace and peace in Christ; and it is carried on by prayer, which is a converse with God, and by attendance on his worship and ordinances, in which men walk before him, and have fellowship with him: this is sometimes interrupted and dropped for a while, through temptation or sin; when there arises on account thereof a shyness and backwardness to draw nigh unto God, until he calls and invites them to take with them words, and return unto him; an acquaintance with God is not kept up when prayer before him is restrained; which Eliphaz charges Job with, Job 15:4; and when saints forsake the assembling of themselves together, or neglect public worship, or grow indifferent to it; and it is renewed again by prayer, and a fresh attendance on the above things; in which frequent visits are made between God and his people, mutual secrets communicated, a holy freedom, familiarity, and boldness contracted, and communion with God enjoyed: men may also acquaint themselves with him yet more and more by the contemplation of his works, by reading and hearing his word, and by conversation with good men, ministers, and others. The Jewish commentators (h) generally interpret it, "use" or "accustom thyself with him", to walk in his ways, and observe his commands: "and be at peace"; not make his peace with God, which a creature cannot do; only Job's living Redeemer could do that, and he has done it; but be easy and still under the afflicting hand of God, quietly submit to it, and patiently endure it, and not murmur at it; or, as Aben Ezra interprets it, as a promise of God, "thou shalt be in peace", or "thou shalt have peace"; all outward prosperity and happiness, which is often signified by this word; or inward peace of mind, which comes from God, and through an acquaintance with him, and from Christ, his blood, righteousness, and sacrifice, by whom the acquaintance with God is opened and maintained; and it is had in a way of duty, in attendance on the ordinances of God, which are paths of peace; and also eternal peace hereafter, when acquaintance with God will be no more dropped, nor interrupted, but continue for ever:
thereby good shall come unto thee: temporal good things, necessary and convenient, the promise of which is annexed to godliness, or an acquaintance with God; spiritual good things, the blessings of grace, all things pertaining to life and godliness, and eternal good things; that far more exceeding and eternal weight of glory, which afflictions, peaceably and patiently borne, work for and bring unto.
(h) Aben Ezra, Ben Gersom, Bar Tzemach.
John Wesley
22:21 Him - With God, renew thy acquaintance with God by prayer, and repentance for all thy sins, and true humiliation under his hand, and hearty compliance with all his commands, and diligent care to serve and enjoy him. It is our honour, that we are made capable of this acquaintance, our misery that by sin we have lost it; our privilege, that through Christ we may return to it; and our unspeakable advantage, to renew and cultivate it. And be at peace - At peace with God, and at peace with thyself, not fretful or uneasy. Good shall come unto thee - All the good thou canst desire, temporal, spiritual, eternal.
Robert Jamieson, A. R. Fausset and David Brown
22:21 Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God.
and be--So thou shalt be: the second imperatively expresses the consequence of obeying the first (Ps 37:27).
peace--prosperity and restoration to Job; true spiritually also to us (Rom 5:1; Col 1:20).
good-- (Ti1 4:8).
22:2222:22: ընկալ ՚ի բերանոյ նորա դաւանութիւն, եւ ա՛ռ զբանս նորա ՚ի սրտի քո[9300]։ [9300] Բազումք. Զբանս նորա ՚ի սիրտ քո։
22 Ուսմո՛ւնք ընդունիր նրա բերանից, նրա խօսքերը սրտիդ մէ՛ջ վերցրու:
22 Անոր բերնէն օրէնքը ընդունէ Ու անոր խօսքերը սրտիդ մէջ դիր։
Ընկալ ի բերանոյ նորա դաւանութիւն, եւ ա՛ռ զբանս նորա ի սիրտ քո:

22:22: ընկալ ՚ի բերանոյ նորա դաւանութիւն, եւ ա՛ռ զբանս նորա ՚ի սրտի քո[9300]։
[9300] Բազումք. Զբանս նորա ՚ի սիրտ քո։
22 Ուսմո՛ւնք ընդունիր նրա բերանից, նրա խօսքերը սրտիդ մէ՛ջ վերցրու:
22 Անոր բերնէն օրէնքը ընդունէ Ու անոր խօսքերը սրտիդ մէջ դիր։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222:22 Прими из уст Его закон и положи слова Его в сердце твое.
22:22 ἔκλαβε εκλαμβανω though; while ἐκ εκ from; out of στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἐξηγορίαν εξηγορια and; even ἀνάλαβε αναλαμβανω take up; take along τὰ ο the ῥήματα ρημα statement; phrase αὐτοῦ αυτος he; him ἐν εν in καρδίᾳ καρδια heart σου σου of you; your
22:22 קַח־ qaḥ- לקח take נָ֣א nˈā נָא yeah מִ mi מִן from פִּ֣יו ppˈiʸw פֶּה mouth תֹּורָ֑ה tôrˈā תֹּורָה instruction וְ wᵊ וְ and שִׂ֥ים śˌîm שׂים put אֲ֝מָרָ֗יו ˈʔᵃmārˈāʸw אֵמֶר word בִּ bi בְּ in לְבָבֶֽךָ׃ lᵊvāvˈeḵā לֵבָב heart
22:22. suscipe ex ore illius legem et pone sermones eius in corde tuoReceive the law of his mouth, and lay up his words in thy heart.
22. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.
22:22. Accept the law from his mouth, and place his words in your heart.
22:22. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.
Receive, I pray thee, the law from his mouth, and lay up his words in thine heart:

22:22 Прими из уст Его закон и положи слова Его в сердце твое.
22:22
ἔκλαβε εκλαμβανω though; while
ἐκ εκ from; out of
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
ἐξηγορίαν εξηγορια and; even
ἀνάλαβε αναλαμβανω take up; take along
τὰ ο the
ῥήματα ρημα statement; phrase
αὐτοῦ αυτος he; him
ἐν εν in
καρδίᾳ καρδια heart
σου σου of you; your
22:22
קַח־ qaḥ- לקח take
נָ֣א nˈā נָא yeah
מִ mi מִן from
פִּ֣יו ppˈiʸw פֶּה mouth
תֹּורָ֑ה tôrˈā תֹּורָה instruction
וְ wᵊ וְ and
שִׂ֥ים śˌîm שׂים put
אֲ֝מָרָ֗יו ˈʔᵃmārˈāʸw אֵמֶר word
בִּ bi בְּ in
לְבָבֶֽךָ׃ lᵊvāvˈeḵā לֵבָב heart
22:22. suscipe ex ore illius legem et pone sermones eius in corde tuo
Receive the law of his mouth, and lay up his words in thy heart.
22:22. Accept the law from his mouth, and place his words in your heart.
22:22. Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Выдавая свой совет как бы совет самого Бога, Елифаз предлагает Иову принять его в качестве непреложной истины ("прими из уст Его закон", ср. Притч II:6) и всецело, до глубины души им проникнуться: "положи слова Его в сердце твое".
Adam Clarke: Commentary on the Bible - 1831
22:22: Receive, I pray thee, the law from his mouth - Some, who wish to place Job before the law given by Moses, say that this means the Noahic precepts; others, that the law of nature is intended! Stuff and vanity! The allusion is plainly to the law given by God to the children of Israel, called here by way of emphasis, תורה torah, the Law, which contained אמריו amaraiv, his Words, the words or sayings of God himself; consequently, it is not the Noahic precepts, nor the law of nature, neither of which were ever written or registered as the words of God's mouth.
Albert Barnes: Notes on the Bible - 1834
22:22: Receive, I pray thee, the law from his mouth - Listen to his commands, and obey his precepts.
And lay up his words in thine heart - Embrace his truth, and do not forget it. Let it abide with you, and let it influence your secret feelings and the purposes of the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: receive: Deu 4:1, Deu 4:2; Pro 2:1-9; Th1 4:1, Th1 4:2
lay up: Job 23:12; Deu 6:6-9; Psa 119:11; Pro 4:4, Pro 4:21; Jer 15:16; Mat 12:35, Mat 13:52; Luk 2:19, Luk 2:51
Job 22:23
John Gill
22:22 Receive, I pray thee, the law from his mouth,.... Not the law of Moses; for it is a question whether that was as yet, or could come to the knowledge of Job; rather any doctrine, as the word signifies, any revelation of the mind and will of God, made unto the patriarchs in former times, and which was handed down from one to another, and was to be received as coming from the mouth of God, not as the word of man, but as the word of God; and as such to be received with meekness and reverence, with readiness, cheerfulness, and gladness; and not only to be attended to but obeyed:
and lay up his words in thine heart: as a rich treasure, very valuable, and preferable to gold, silver, and precious stones, laid up in chests and cabinets because of their value, and that they might not be lost, but be preserved safe and sure, and that they might be come at, and made use of on proper occasions; as the words of God and doctrines of the Scriptures may be, against the temptations of Satan, the lusts of the flesh, and for the instruction of ourselves and others; and therefore should be retained in our minds, hid in our hearts, and dwell richly in us; and, unless they are in the heart, and have a place there, they will be of little avail to have them in the head or on the tongue; but if they come with power into the heart, and have a place there, they work effectually, and influence the life and conversation: these Job had, and had a great value for them; see Job 6:10.
John Wesley
22:22 Receive - Take the rule whereby thou governest thy thoughts, and words, and whole life, not from thy own imaginations or passions, but from God, from his law, which is written in thy own mind, and from the doctrines and instructions of the holy men of God. And do not only hear them with thine ears, but let them sink into thy heart.
Robert Jamieson, A. R. Fausset and David Brown
22:22 lay up-- (Ps 119:11).
22:2322:23: Եւ եթէ դարձցիս՝ եւ խոնարհեցուսցես զանձն քո առաջի Տեառն, հեռի՛ արարեր ՚ի յարկի քում զանիրաւութիւն[9301]։ [9301] Բազումք. ՚Ի յարկէ քումմէ զանիրաւութիւն։
23 Եւ եթէ դարձի գաս ու քո անձը խոնարհեցնես Տիրոջ առաջ, անիրաւութիւնը հեռացրած կը լինես քո յարկից:
23 Եթէ Ամենակարողին դառնաս եւ խոնարհիս, Եթէ անօրէնութիւնը քու վրաններէդ հեռացնես
Եւ եթէ դարձցիս [228]եւ խոնարհեցուսցես զանձն քո առաջի Տեառն,`` հեռի արարեր ի յարկէ քումմէ զանիրաւութիւն:

22:23: Եւ եթէ դարձցիս՝ եւ խոնարհեցուսցես զանձն քո առաջի Տեառն, հեռի՛ արարեր ՚ի յարկի քում զանիրաւութիւն[9301]։
[9301] Բազումք. ՚Ի յարկէ քումմէ զանիրաւութիւն։
23 Եւ եթէ դարձի գաս ու քո անձը խոնարհեցնես Տիրոջ առաջ, անիրաւութիւնը հեռացրած կը լինես քո յարկից:
23 Եթէ Ամենակարողին դառնաս եւ խոնարհիս, Եթէ անօրէնութիւնը քու վրաններէդ հեռացնես
zohrab-1805▾ eastern-1994▾ western am▾
22:2322:23 Если ты обратишься к Вседержителю, то вновь устроишься, удалишь беззаконие от шатра твоего
22:23 ἐὰν εαν and if; unless δὲ δε though; while ἐπιστραφῇς επιστρεφω turn around; return καὶ και and; even ταπεινώσῃς ταπεινοω humble; bring low σεαυτὸν σεαυτου of yourself ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master πόρρω πορρω forward; far away ἐποίησας ποιεω do; make ἀπὸ απο from; away διαίτης διαιτα of you; your τὸ ο the ἄδικον αδικος injurious; unjust
22:23 אִם־ ʔim- אִם if תָּשׁ֣וּב tāšˈûv שׁוב return עַד־ ʕaḏ- עַד unto שַׁ֭דַּי ˈšadday שַׁדַּי Almighty תִּבָּנֶ֑ה tibbānˈeh בנה build תַּרְחִ֥יק tarḥˌîq רחק be far עַ֝וְלָ֗ה ˈʕawlˈā עַוְלָה wickedness מֵ mē מִן from אָהֳלֶֽךָ׃ ʔohᵒlˈeḵā אֹהֶל tent
22:23. si reversus fueris ad Omnipotentem aedificaberis et longe facies iniquitatem a tabernaculo tuoIf thou wilt return to the Almighty, thou shalt be built up, and shalt put away iniquity far from thy tabernacle.
23. If thou return to the Almighty, thou shalt be built up; if thou put away unrighteousness far from thy tents.
22:23. If you will return to the Almighty, you will be rebuilt, and you will put sinfulness far from your tabernacle.
22:23. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.
If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles:

22:23 Если ты обратишься к Вседержителю, то вновь устроишься, удалишь беззаконие от шатра твоего
22:23
ἐὰν εαν and if; unless
δὲ δε though; while
ἐπιστραφῇς επιστρεφω turn around; return
καὶ και and; even
ταπεινώσῃς ταπεινοω humble; bring low
σεαυτὸν σεαυτου of yourself
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
πόρρω πορρω forward; far away
ἐποίησας ποιεω do; make
ἀπὸ απο from; away
διαίτης διαιτα of you; your
τὸ ο the
ἄδικον αδικος injurious; unjust
22:23
אִם־ ʔim- אִם if
תָּשׁ֣וּב tāšˈûv שׁוב return
עַד־ ʕaḏ- עַד unto
שַׁ֭דַּי ˈšadday שַׁדַּי Almighty
תִּבָּנֶ֑ה tibbānˈeh בנה build
תַּרְחִ֥יק tarḥˌîq רחק be far
עַ֝וְלָ֗ה ˈʕawlˈā עַוְלָה wickedness
מֵ מִן from
אָהֳלֶֽךָ׃ ʔohᵒlˈeḵā אֹהֶל tent
22:23. si reversus fueris ad Omnipotentem aedificaberis et longe facies iniquitatem a tabernaculo tuo
If thou wilt return to the Almighty, thou shalt be built up, and shalt put away iniquity far from thy tabernacle.
22:23. If you will return to the Almighty, you will be rebuilt, and you will put sinfulness far from your tabernacle.
22:23. If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24. Удел такого человека - блаженство (Пс XCIII:12-13). Так точно и Иову, под условием исполнения им данного совета, - "удаления беззакония из шатра", не только будет возвращено утраченное счастье ("устроишься"; евр. "бана" в смысле дарования прежнего счастья - Иер XXIV:6, XXXIII:7, сообщения большего - Мал III:15), но и дано больше, чем он имел. Иов сделается настолько богат, что "блестящий металл" (золото и серебро в неочищенном вида) будет дли него так же бесценен, как прах, а лучшее офирское золото, как простой камень.
Adam Clarke: Commentary on the Bible - 1831
22:23: Thou shalt be built up - God will restore thee to thy wonted state of prosperity; and thou shalt again have a household, not only of servants, but of children also. So much may be Implied in the words, Thou shalt be Built Up. See my sermon on23.
Albert Barnes: Notes on the Bible - 1834
22:23: If thou return to the Almighty - Assuming that he was an impenitent sinner, and wholly unreconciled to him.
Thou shalt be built up - A figure taken from building up a house, in contradistinction from pulling one down, and denoting that he would be prospered and happy.
Thou shalt put away iniquity - Rosenmuller, Good, Noyes, and Wemyss, suppose correctly, as it seems to me, that the word "if" is to be understood here to complete the sense - "if thou shalt put away iniquity."
From thy tabernacle - From thy tent, or dwelling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: return: Job 8:5, Job 8:6, Job 11:13, Job 11:14; Isa 55:6, Isa 55:7; Hos 14:1, Hos 14:2; Zac 1:3; Act 26:20
built up: Job 12:14; Jer 31:4; Col 2:7; Jde 1:20
thou shalt: Job 11:14, Job 18:15; Jos 7:13-16; Isa 33:15; Zac 5:3, Zac 5:4
put: Ti2 2:19
Job 22:24
Geneva 1599
22:23 If thou return to the Almighty, thou shalt (r) be built up, thou shalt put away iniquity far from thy tabernacles.
(r) God will restore to you all your substance.
John Gill
22:23 If thou return to the Almighty,.... Which supposes a departure from him; and that is by sinning against him, which should be repented of, confessed, and pardoning grace and mercy be implored, by all those that have backslidden, and return to God; to which they are encouraged by his being the "Almighty", who has power to forgive sins, also to cause all grace to abound, and to save to the uttermost; he is not a God that is prayed and returned to, that cannot save, or whose hand is shortened, or his ear heavy; the word is "shaddai", which signifies "who is sufficient", all sufficient; whose grace is sufficient to restore and receive backsliders, pardon their sins, accept their persons, supply their wants, and preserve them safe to his kingdom and glory:
thou shalt be built up; restored to his former happiness, have all his breaches repaired and made up; his body, which was like a building out of repair and dropping down, become hale and healthful; his family, which was in a ruinous condition, being deprived of his children as well as substance, be increasing again through a like number of children; by which means families are built up, Ruth 4:16; and by having a large affluence of good things, abundantly greater than he had before; and also, in a spiritual sense, be edified and built up in his soul, through the light of God's countenance, the discoveries of his love, the comforts of his spirit, an application of precious promises, and divine truths, and a communication of grace, and the blessings of it:
thou shall put away iniquity far from thy tabernacle; not commit it himself, nor connive at it in others, nor suffer it in his family, suggesting as if he had so done in times past; or remove men of iniquity, wicked men, from his house, and not allow them to dwell there; though rather this seems to be spoken of by way of promise, and as an encouragement to return to the Almighty; upon which all evils and calamities, the effects of sin and iniquity, should be removed from his house, and the apartments of it, they were now full of.
John Wesley
22:23 If - The Hebrew phrase is emphatical, and implies a thorough turning from sin, to God, so as to love him, and cleave to him, and sincerely devote a man's self to his fear and service. Built - God will repair thy ruins, and give thee more children, and bless thee with prosperity. Thou shalt - It is either, a spiritual promise, if thou dost sincerely repent, God will give the grace effectually to reform thyself and family: or, a temporal promise, thou shalt put away iniquity, or the punishment of thy sins; as iniquity is very often used: far from thy tabernacles; from all thy dwellings, and tents, and possessions.
Robert Jamieson, A. R. Fausset and David Brown
22:23 Built up--anew, as a restored house.
thou shalt put away--rather, "If thou put away" [MICHAELIS].
22:2422:24: ※ Նստցիս յամրութիւն վիմի, եւ իբրեւ ՚ի վէմ ձորոյն Սովփերայ[9302]։ [9302] Ոսկան. Յամրութեան վիմի։
24 Կը բազմես ամուր վէմի վրայ, ինչպէս Սոփերի ձորի ժայռի վրայ:
24 Եթէ ոսկին հողին վրայ* դնես Ու Ոփիրի ոսկին՝ հեղեղատներու քարերուն վրայ*
[229]Նստցիս յամրութիւն վիմի, եւ իբրեւ ի վէմ ձորոյն Սովփերայ:

22:24: ※ Նստցիս յամրութիւն վիմի, եւ իբրեւ ՚ի վէմ ձորոյն Սովփերայ[9302]։
[9302] Ոսկան. Յամրութեան վիմի։
24 Կը բազմես ամուր վէմի վրայ, ինչպէս Սոփերի ձորի ժայռի վրայ:
24 Եթէ ոսկին հողին վրայ* դնես Ու Ոփիրի ոսկին՝ հեղեղատներու քարերուն վրայ*
zohrab-1805▾ eastern-1994▾ western am▾
22:2422:24 и будешь вменять в прах блестящий металл, и в камни потоков {золото} Офирское.
22:24 θήσῃ τιθημι put; make ἐπὶ επι in; on χώματι χωμα in πέτρᾳ πετρα.1 cliff; bedrock καὶ και and; even ὡς ως.1 as; how πέτρᾳ πετρα.1 cliff; bedrock χειμάρρους χειμαρρους Ōphir; Ofir
22:24 וְ wᵊ וְ and שִׁית־ šîṯ- שׁית put עַל־ ʕal- עַל upon עָפָ֥ר ʕāfˌār עָפָר dust בָּ֑צֶר bˈāṣer בֶּצֶר ore וּ û וְ and בְ vᵊ בְּ in צ֖וּר ṣˌûr צוּר pebble נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi אֹופִֽיר׃ ʔôfˈîr אֹופִיר [land of gold]
22:24. dabit pro terra silicem et pro silice torrentes aureosHe shall give for earth flint, and for flint torrents of gold.
24. And lay thou treasure in the dust, and Ophir among the stones of the brooks;
22:24. He will give you stone in place of dirt, and torrents of gold in place of stone.
22:24. Then shalt thou lay up gold as dust, and the [gold] of Ophir as the stones of the brooks.
Then shalt thou lay up gold as dust, and the [gold] of Ophir as the stones of the brooks:

22:24 и будешь вменять в прах блестящий металл, и в камни потоков {золото} Офирское.
22:24
θήσῃ τιθημι put; make
ἐπὶ επι in; on
χώματι χωμα in
πέτρᾳ πετρα.1 cliff; bedrock
καὶ και and; even
ὡς ως.1 as; how
πέτρᾳ πετρα.1 cliff; bedrock
χειμάρρους χειμαρρους Ōphir; Ofir
22:24
וְ wᵊ וְ and
שִׁית־ šîṯ- שׁית put
עַל־ ʕal- עַל upon
עָפָ֥ר ʕāfˌār עָפָר dust
בָּ֑צֶר bˈāṣer בֶּצֶר ore
וּ û וְ and
בְ vᵊ בְּ in
צ֖וּר ṣˌûr צוּר pebble
נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi
אֹופִֽיר׃ ʔôfˈîr אֹופִיר [land of gold]
22:24. dabit pro terra silicem et pro silice torrentes aureos
He shall give for earth flint, and for flint torrents of gold.
22:24. He will give you stone in place of dirt, and torrents of gold in place of stone.
22:24. Then shalt thou lay up gold as dust, and the [gold] of Ophir as the stones of the brooks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:24: Then shalt thou lay up gold as dust - The original is not fairly rendered in this translation, ושית על עפר בצר veshith al aphar batser, which Montanus renders: Et pone super pulverem munitionem, "And fix a tower upon the dust;" ובצור נחלים אופיר ubetsur nechalim Ophir, et in petra torrentes Ophir, "and in the rock, the torrents of Ophir." The Vulgate is widely different: Dabit pro terra silicem, et pro silice torrentes aureos, "He will give thee flint for earth: and torrents of gold for flint;" which Calmet thus paraphrases: "Instead of brick thou shalt build with solid stone; and for ornaments, instead of stone as formerly, thou shalt have massive gold!" All the versions are different. Mr. Good translates: "Then count thou treasure as dust: then shall he make fountains to gush forth amidst the rocks."
Coverdale is different from all: We shal give the an harvest which, in plenty and abundance, shal exceade the dust of the earthe, and the golde of Ophir like ryver stones.
Albert Barnes: Notes on the Bible - 1834
22:24: Then shalt thou lay up gold as dust - Margin, or, "on the dust." Dr. Good renders this, "Thou shalt then count thy treasure as dust" - implying that he would have much of it. Noyes, "Cast to the dust thy gold" - implying that he would throw his gold away as of no account, and put his dependence on God alone. Kim-chi, and, after him, Grotius, suppose that it means, "Thy gold thou shalt regard no more than dust, and gold of Ophir no more than the stones of the brook; God shall be to thee better than gold and silver." The editor of the Pictorial Bible supposes that there is here a distinct reference to the sources from which gold was for merly obtained, as being washed down among the stones of the brooks. The word rendered "gold" here בצר betser is from בצר bâ tsar - to cut off, Psa 76:12, and was properly applied to the ore of precious metals in the rude state, as cut or dug out of mines.
Hence, it properly refers to the metals in their crude state, and before they were subjected to the fire. Then it comes to mean precious metals, and is parallel with gold of Ophir in the other hemistich. The word occurs only in the following places; ; , where it is rendered "gold," and , where it is rendered "defense." The literal translation here would be, "Cast to the dust the precious metals; on the stones of the brooks (the gold of) Ophir." The Vulgate renders it, "He shall give for earth flint, and for flint golden torrents." The Septuagint, "Thou shalt be placed on a mount in a rock, and as a rock of the torrent of Ophir." Chaldaen: "And thou shalt place upon the dust thy strong tower תקיף כרך, and as a rock of the torrents the gold of Ophir." The word here is probably synonymous with "precious treasure," whether consisting in gold or silver; and the idea is, that he should cast to the dust all that treasure, or regard it as valueless; that he should cease to make it an object of solicitude to gain it, and "then" the Almighty would be to him a treasure of more value than gold. According to this, the idea is, not that he would be recompensed with gold and silver as the consequence of returning to God, but that God would afford him more happiness than he had found in the wealth which he had sought, and on which Eliphaz supposed his heart had been set. He regarded Job as covetous of property, as mourning over that which he had lost, and he entreats him now to cease to grieve on account of that, and to come and put his trust in God.
And the gold of Ophir as the stones of the brooks - Or, rather, "Cast the gold of Ophir to the stones of the valley, or let it remain in its native valley among the stones of the brook, as of no more value than they are." There is, probably, allusion here to the fact, that gold was then commonly found in such places, as it is often now. It was washed down by mountain torrents, and lodged among the stones of the valley, and was thence collected, and the sand being washed out, the gold remained. Ophir is uniformly mentioned in the Scriptures as a place abounding in gold, and as well known; see Kg1 9:28; Ch2 8:18; Ch2 9:10; Kg1 10:11; Kg1 22:48; Ch1 29:4. Much perplexity has been felt in reference to its situation, and the difficulty has not been entirely removed. In regard to the opinions which have been held on the point, the reader may consult the notes at Isa 13:12, the note in the Pictorial Bible on Ch2 20:36, and the Dissertation of Martin Lipenius "de Ophir," in Ugolin's Thesaur. Sacr. Ant. Tom. vii. pp. 262-387; also, the Dissertation of John C. Wichmanshausen, "de navigatione Ophiritica," and Reland's Dissertation "de Ophir" in the same volume. From the mention of this place at a period so early as the time of Job, it is reasonable to suppose that it was not a very remote region, as there is no evidence that voyages were made then to distant countries, or that the knowledge of geography was very extensive. The presumption would be, that it was in the vicinity of Arabia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: lay up: Kg1 10:21; Ch2 1:5, Ch2 9:10, Ch2 9:27
as dust: or, on the dust
Ophir: Gen 10:29; Kg1 9:28, Kg1 22:48; Psa 45:9; Isa 13:12
Job 22:25
Geneva 1599
22:24 Then shalt thou lay up gold as (s) dust, and the [gold] of Ophir as the stones of the brooks.
(s) Which will be in abundance like dust.
John Gill
22:24 Then shalt thou lay up gold as dust,.... Have such plenty of it, as not to be counted:
and the gold of Ophir as the stones of the brooks; which was reckoned the best, probably in Arabia; not in the East and West Indies, which were not known to Job; though some take this to be an exhortation to despise riches, and as a dissuasion from covetousness, rendering the words, "put gold upon the dust", or earth (i), and trample upon it, as a thing not esteemed by thee, as Sephorno interprets it; make no more account of it than of the dust of the earth; let it be like dirt unto thee, "and among the stones of the brooks", Ophir (k); that is, the gold of Ophir, reckon no more of it, though the choicest gold, than the stones of the brook; or thus, "put gold for dust, and the gold of Ophir for the flint of the brooks" (l); esteem it no more than the dust of the earth, or as flint stones; the latter clause I should choose rather to render, "and for a flint the rivers of Ophir", or the golden rivers, from whence the gold of Ophir was; and it is notorious from historians, as Strabo (m) and others, that gold is taken out of rivers; and especially from the writers of the history of the West Indies (n).
(i) "pone aurum super pulverem", Codurcus; "in pulvere aurum", Cocceius; "abjice humi aurum", Beza; so Grotius. (k) "et inter saxa torrentium Ophir", Codurcus. (l) "Pro rupe aurum Ophirinum", Junius & Tremellius; so Schultens. (m) Geograph. l. 11. p. 344. (n) Pet. Martyr. Decad. 3. l. 4.
Robert Jamieson, A. R. Fausset and David Brown
22:24 Rather, containing the protasis from the last clause of Job 22:23, "If thou regard the glittering metal as dust"; literally, "lay it on on the dust"; to regard it of as little value as the dust on which it lies. The apodosis is at Job 22:25, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust.
gold--rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [UMBREIT and MAURER].
Ophir--derived from a Hebrew word "dust," namely, gold dust. HEEREN thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs.
stones of the brooks--If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.
22:2522:25: ※ Եւ եղիցի Ամենակալն օգնական քեզ ՚ի թշնամեաց. եւ յստա՛կ հատուսցէ քեզ իբրեւ զարծաթ զտեալ։
25 Եւ Ամենակալը քեզ օգնական կը լինի թշնամիներիդ դէմ ու յայտնապէս կը վարձատրի քեզ, ինչպէս զտած արծաթ:
25 Եթէ Ամենակարողը քու ոսկիդ է, Քու թանկագին արծաթդ
Եւ եղիցի Ամենակալն օգնական քեզ ի թշնամեաց, եւ յստակ հատուսցէ քեզ իբրեւ զարծաթ զտեալ:

22:25: ※ Եւ եղիցի Ամենակալն օգնական քեզ ՚ի թշնամեաց. եւ յստա՛կ հատուսցէ քեզ իբրեւ զարծաթ զտեալ։
25 Եւ Ամենակալը քեզ օգնական կը լինի թշնամիներիդ դէմ ու յայտնապէս կը վարձատրի քեզ, ինչպէս զտած արծաթ:
25 Եթէ Ամենակարողը քու ոսկիդ է, Քու թանկագին արծաթդ
zohrab-1805▾ eastern-1994▾ western am▾
22:2522:25 И будет Вседержитель твоим золотом и блестящим серебром у тебя,
22:25 ἔσται ειμι be οὖν ουν then σου σου of you; your ὁ ο the παντοκράτωρ παντοκρατωρ almighty βοηθὸς βοηθος helper ἀπὸ απο from; away ἐχθρῶν εχθρος hostile; enemy καθαρὸν καθαρος clean; clear δὲ δε though; while ἀποδώσει αποδιδωμι render; surrender σε σε.1 you ὥσπερ ωσπερ just as ἀργύριον αργυριον silver piece; money πεπυρωμένον πυροω fire; refine
22:25 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be שַׁדַּ֣י šaddˈay שַׁדַּי Almighty בְּצָרֶ֑יךָ bᵊṣārˈeʸḵā בֶּצֶר ore וְ wᵊ וְ and כֶ֖סֶף ḵˌesef כֶּסֶף silver תֹּועָפֹ֣ות tôʕāfˈôṯ תֹּועָפֹות horns לָֽךְ׃ lˈāḵ לְ to
22:25. eritque Omnipotens contra hostes tuos et argentum coacervabitur tibiAnd the Almighty shall be against thy enemies, and silver shall be heaped together for thee.
25. And the Almighty shall be thy treasure, and precious silver unto thee.
22:25. And the Almighty will be against your enemies, and silver will be gathered together for you.
22:25. Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.
Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver:

22:25 И будет Вседержитель твоим золотом и блестящим серебром у тебя,
22:25
ἔσται ειμι be
οὖν ουν then
σου σου of you; your
ο the
παντοκράτωρ παντοκρατωρ almighty
βοηθὸς βοηθος helper
ἀπὸ απο from; away
ἐχθρῶν εχθρος hostile; enemy
καθαρὸν καθαρος clean; clear
δὲ δε though; while
ἀποδώσει αποδιδωμι render; surrender
σε σε.1 you
ὥσπερ ωσπερ just as
ἀργύριον αργυριον silver piece; money
πεπυρωμένον πυροω fire; refine
22:25
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
בְּצָרֶ֑יךָ bᵊṣārˈeʸḵā בֶּצֶר ore
וְ wᵊ וְ and
כֶ֖סֶף ḵˌesef כֶּסֶף silver
תֹּועָפֹ֣ות tôʕāfˈôṯ תֹּועָפֹות horns
לָֽךְ׃ lˈāḵ לְ to
22:25. eritque Omnipotens contra hostes tuos et argentum coacervabitur tibi
And the Almighty shall be against thy enemies, and silver shall be heaped together for thee.
25. And the Almighty shall be thy treasure, and precious silver unto thee.
22:25. And the Almighty will be against your enemies, and silver will be gathered together for you.
22:25. Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Не придавай значения земным богатствам, Иов будет считать своим величайшим, самым ценным сокровищем Того, кто дал ему их, т. е. Бога. Он будет "блестящим серебром" - серебро очищенное от примесей.
Adam Clarke: Commentary on the Bible - 1831
22:25: Thou shalt have plenty of silver - Here again the versions and critics vary. The critics may disagree; but the doctrine of Eliphaz is sufficiently plain: "To those whom God loves best he gives the most earthly good. The rich and the great are his high favorites: the poor and the distressed he holds for his enemies." In the above verses there seems to be a reference to the mode of obtaining the precious metals:
1. Gold in dust;
2. Gold in streams from the hills and mountains;
3. Silver in mines; כסף תועפות keseph toaphoth, "silver of giddiness," of mines so deep as to make one giddy by looking into them. See Mr. Good.
Albert Barnes: Notes on the Bible - 1834
22:25: Yea, the Almighty shall be - Or, rather, "then the Almighty shall be" - והיה yehâ yâ h. The meaning is, that if he would return to God, and cast off his anxiety for gold, "then" the Almighty would be his real treasure, and would impart to him solid happiness.
Thy defense - Margin, "gold." The margin is the more correct translation. The word is the same which occurs in the pRev_ious verse בצר betser, and there rendered "gold." The word may have the sense of "defense," as the verb בצר bâ tsar is often used with such a reference; Num 13:28; Deu 1:28; Deu 3:5; Deu 9:1, et al. The meaning of such places, where the word is applied to walled towns or fortified places, is, that the enemy was, by means of walls, "cut off" from approach. Here, however, the idea of "gold" or "treasure" better suits the connection, and the meaning is, that "God" would be to him an invaluable "treasure" or source of happiness.
And thou shalt have plenty of silver - Margin, "silver of strength." The correct idea, however, is, "and the Almighty shall be treasures of silver unto thee;" that is, he shall be better to you than an abundance of the precious metals. The Hebrew is literally, "And silver of treasures unto thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: the Almighty: Gen 15:1; Psa 18:2, Psa 84:11; Isa 41:10; Rom 8:31
defence: or, gold, Psa 16:5, Psa 16:6; Isa 33:6; Co2 6:10; Jam 2:5
plenty of silver: Heb. silver of strength
Job 22:26
John Gill
22:25 Yea, the Almighty shall be thy defence,.... In temporal things, secure the plenty of gold and silver possessed of; surround and protect by his providence, that there shall be no danger of the Sabeans and Chaldeans, or others, breaking in and stealing it away; and, in spirituals, preserve from all enemies, sin, Satan, and the world; be a wall of fire about him, his fortress, his tower, and place of defence; or keep him as in a garrison, through faith unto salvation; or, as others render the words, "and let the Almighty be", or "he shall be thy gold", or "golds" (o); all thy gold, the same word being used as in Job 22:24; treat earthly riches, gold and silver, with contempt, and reckon God to be thy truest riches: esteem him as gold, and more precious than that, and put thy confidence in him; his grace is compared to gold, for its lustre, value, and duration, and is more precious than gold that perisheth, Rev_ 3:18; the righteousness of Christ is, for its excellency, called the gold of Ophir, and clothing of wrought gold, Ps 45:9; and he himself is much more precious than the gold of Ophir, and the gain that comes by him than fine gold, Song 5:11; the doctrines of the grace of God are comparable to gold, silver, and precious stones; yea, to be preferred unto them, 1Cor 3:12. God is instead of all riches to his people; and they that have an interest in him share in the riches of grace, and are entitled to the riches of glory; all are theirs:
and thou shall have plenty of silver; or God shall be, or "let him be to thee silver of strength" (p); or instead of silver, which is the strength of men, in which they confide for business or war; but God is to his people infinitely more than what silver or gold can be to them.
(o) "lectissimum aurum tuum", Junius & Tremellius, Piscator; so Vatablus, Schmidt, Schultens; so R. Sol. Urbin. Ohel Moed, fol. 23. 2. (p) "et argentum fortitudinum tibi", Montanus, Cocceius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
22:25 Apodosis.
Yea--rather, Then shall the Almighty be, &c.
defence--rather, as the same Hebrew means in Job 22:24 (see on Job 22:24) --Thy precious metals; God will be to thee in the place of riches.
plenty of silver--rather, "And shall be to thee in the place of laboriously-obtained treasures of silver" [GESENIUS]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (Job 28:12-28). But [MAURER] "the shining silver."
22:2622:26: Ապա համարձակեսցիս առաջի Տեառն. հայեցեալ յերկին զուարթութեամբ[9303]։ [9303] Բազումք. Հայեցեալ յերկինս։
26 Ապա համարձակ կը կանգնես Տիրոջ առաջ ու զուարթ կը նայես դէպի երկինք:
26 Այն ատեն Ամենակարողէն ուրախութիւն պիտի ստանաս Ու երեսդ դէպի Աստուած պիտի վերցնես
Ապա համարձակեսցիս առաջի Տեառն, հայեցեալ յերկինս զուարթութեամբ:

22:26: Ապա համարձակեսցիս առաջի Տեառն. հայեցեալ յերկին զուարթութեամբ[9303]։
[9303] Բազումք. Հայեցեալ յերկինս։
26 Ապա համարձակ կը կանգնես Տիրոջ առաջ ու զուարթ կը նայես դէպի երկինք:
26 Այն ատեն Ամենակարողէն ուրախութիւն պիտի ստանաս Ու երեսդ դէպի Աստուած պիտի վերցնես
zohrab-1805▾ eastern-1994▾ western am▾
22:2622:26 ибо тогда будешь радоваться о Вседержителе и поднимешь к Богу лице твое.
22:26 εἶτα ειτα then παρρησιασθήσῃ παρρησιαζομαι candid; have confidence ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἀναβλέψας αναβλεπω look up; see again εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven ἱλαρῶς ιλαρως cheerfully
22:26 כִּי־ kî- כִּי that אָ֭ז ˈʔāz אָז then עַל־ ʕal- עַל upon שַׁדַּ֣י šaddˈay שַׁדַּי Almighty תִּתְעַנָּ֑ג tiṯʕannˈāḡ ענג be dainty וְ wᵊ וְ and תִשָּׂ֖א ṯiśśˌā נשׂא lift אֶל־ ʔel- אֶל to אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
22:26. tunc super Omnipotentem deliciis afflues et elevabis ad Deum faciem tuamThen shalt thou abound in delights in the Almighty, and shalt lift up thy face to God.
26. For then shalt thou delight thyself in the Almighty, and shalt lift up thy face unto God.
22:26. Then will you flock together in delight over the Almighty, and you will lift up your face to God.
22:26. For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.
For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God:

22:26 ибо тогда будешь радоваться о Вседержителе и поднимешь к Богу лице твое.
22:26
εἶτα ειτα then
παρρησιασθήσῃ παρρησιαζομαι candid; have confidence
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἀναβλέψας αναβλεπω look up; see again
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
ἱλαρῶς ιλαρως cheerfully
22:26
כִּי־ kî- כִּי that
אָ֭ז ˈʔāz אָז then
עַל־ ʕal- עַל upon
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
תִּתְעַנָּ֑ג tiṯʕannˈāḡ ענג be dainty
וְ wᵊ וְ and
תִשָּׂ֖א ṯiśśˌā נשׂא lift
אֶל־ ʔel- אֶל to
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
22:26. tunc super Omnipotentem deliciis afflues et elevabis ad Deum faciem tuam
Then shalt thou abound in delights in the Almighty, and shalt lift up thy face to God.
22:26. Then will you flock together in delight over the Almighty, and you will lift up your face to God.
22:26. For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. В качестве величайшего блага Бог сделается для Иова источником духовной радости и утешения (ср. Пс XXXVI:4; Ис LVIII:14). Последние проявятся в том, что у него, прощенного и награжденного Богом, исчезнет мучительное чувство богоотверженности. Прощенный Богом, он смело и доверчиво поднимет к Нему свое лице (ср. Быт IV:6).
Adam Clarke: Commentary on the Bible - 1831
22:26: For then shalt thou have thy delight - Thou shalt know, from thy temporal prosperity, that God favors thee; and for his bounty thou shalt be grateful. How different is this doctrine from that of St. Paul and St. John! "Being justified by faith, we have peace with God, through our Lord Jesus." "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father!" "The Spirit himself beareth witness with our spirits that we are the children of God." "We glory in tribulation also, knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us." "We love him because he first loved us." Tribulation itself was often a mark of God's favor.
Albert Barnes: Notes on the Bible - 1834
22:26: Shalt thou have thy delight in the Almighty - Instead of complaining of him as you now do, you would then find calm enjoyment in contemplating his character and his moral government. This is a correct account of the effects of reconciliation. He who becomes truly "acquainted" with God has pleasure in his existence and attributes; in his law and administration. No longer disposed to complain, he confides in him when he is afflicted; flees to him when he is persecuted; seeks him in the day of prosperity; prefers him to all that this world can give, and finds his supremest joys in turning away from all created good to hold communion with the Uncreated One.
And shalt lift up thy face unto God - An emblem of prosperity, happiness, and conscious innocence. We hang our face down when we are conscious of guilt; we bow the head in adversity. When conscious of uprightness; when blessed with prosperity, and when we have evidence that we are the children of God, we look up toward heaven. This was the natural condition of human beings - made to look upward, while all other animals look grovelling on the earth. So Milton describes the creation of man:
There wanted yet the master-work, the end
Of all yet done; a creature, who, not prone
And brute as other creatures, but endued
With sanctity of reason, might erect
His stature, and upright with front serene
Govern the rest, self-knowing; and from thence
Magnanimous to correspond with heaven,
But grateful to acknowledge whence his good
Directed in devotion, to adore
And worship God supreme, who made him chief
Of all his works.
Paradise Lost, B. vii.
The Classic reader will instantly recollect the description in Ovid:
Pronaque cum spectent animalia caetera terram;
Os homini sublime dedit; coelumque tueri
Jussit, et erectos ad sidera tollere vultus.
Meta. 1:84.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: shalt thou: Job 27:10, Job 34:9; Psa 37:4; Sol 2:3; Isa 58:14; Rom 7:22
lift up: Job 11:15; Psa 25:1, Psa 86:4, Psa 143:8; Jo1 3:20, Jo1 3:21
Job 22:27
Carl Friedrich Keil and Franz Delitzsch
22:26
26 For then thou shalt delight thyself in the Almighty,
And lift up they countenance to Eloah;
27 If thou prayest to Him, He will hear thee,
And thou shalt pay thy vows.
28 And thou devisest a plan, and it shall be established to thee,
And light shineth upon thy ways.
29 If they are cast down, thou sayest, "Arise!"
And him that hath low eyes He saveth.
30 He shall rescue him who is not guiltless,
And he is rescued by the purity of thy hands.
כּי־אז might also be translated "then indeed" (vid., on Job 11:15), as an emphatic resumption of the promissory והיה (tum erit), Job 22:25; but what follows is really the confirmation of the promise that God will be to him a rich recompense for the earthly treasures that he resigns; therefore: for then thou shalt delight thyself in the Almighty (vid., the primary passage, Ps 37:4, and the dependent one, Is 58:14; comp. infra, Job 27:10), i.e., He will become a source of highest, heartfelt joy to thee (על as interchanging with בּ by שׂמח). Then shall he be able to raise his countenance, which was previously depressed (נפלוּ, Gen 4:6.), in the consciousness of his estrangement from God by dearly cherished sin and unexpiated guilt, free and open, confident and joyous, to God. If he prays to Him (תּעתּיר may be thus regarded as the antecedent of a conditional clause, like יברח, Job 20:24), He will hear him; and what he has vowed in prayer he will now, after that which he supplicated is granted, thankfully perform; the Hiph. העתּיר (according to its etymon: to offer the incense of prayer) occurs only in Ex 8-10 beside this passage, whereas גּזר (to cut in pieces, cut off) occurs here for the first time in the signification, to decide, resolve, which is the usual meaning of the word in the later period of the language. On ותגזר (with Pathach, according to another reading with Kametz-chatuph), vid., Ges. 47, rem. 2. Moreover, the paratactic clauses of Job 22:28 are to be arranged as we have translated them; קוּם signifies to come to pass, as freq. (e.g., Is 7:7, in connection with היה, to come into being). That which he designs (אמר) is successful, and is realized, and light shines upon his ways, so that he cannot stumble and does not miss his aim, - light like moonlight or morning light; for, as the author of the introductory Proverbs, to which we have already so often referred as being borrowed from the book of Job (comp. Job 21:24 with Prov 3:8), ingeniously says, ch. Job 4:18 : "The path of the righteous is as the morning light (כּאור נגהּ, comp. Dan 6:20), which shineth brighter and brighter into the height of day (i.e., noonday brightness)."
Job 22:29
השׁפּילוּ refers to דּרכיך; for if it is translated: in case they lower (Schlottm., Renan, and others), the suff. is wanting, and the thought is halting. As השׁפּיל signifies to make low, it can also signify to go down (Jer 13:18), and said of ways, "to lead downwards" (Rosenm., Ew., Hahn). The old expositors go altogether astray in Job 22:29, because they did not discern the exclamative idea of גּוה. The noun גּוה - which is formed from the verb גּוה = גּאה, as גּאהּ, arrogance, Prov 8:13; גּהה, healing, Prov 17:22; כּהה, mitigation, Nahum 3:19 (distinct from גּוה, the body, the fem. of גּו), without the necessity of regarding it as syncopated from גּאוה (Olsh. 154, b), as שׁלה, 1Kings 1:17, from שׁאלה - does not here signify pride or haughtiness, as in Job 33:17; Jer 13:17, but signifies adverbially sursum (therefore synon. of סלה, which, being formed from סל, elevatio, with He of direction and Dag. forte implic., as פּדּנה, הרה = paddannah, harrah, - perhaps, however, it is to be read directly סלּה, with He fem., - is accordingly a substantive made directly into an adverb, like גּוה): suppose that (כּי = ἐάν, as אם = εἰ) thy ways lead downwards, thou sayest: on high! i.e., thy will being mighty in God, thy confidence derived from the Almighty, will all at once give them another and more favourable direction: God will again place in a condition of prosperity and happiness, - which יושׁע (defectively written; lxx: σώσει; Jer. and Syr., however, reading יוּשׁע: salvabitur), according to its etymon, Arab. 'ws‛, signifies, - him who has downcast eyes (lxx κύφοντα ὀφθαλμοῖς).
Job 22:30
Tit may seem at first sight, that by אי־נקי, the not-guiltless (אי
(Note: In Rabbinic also this abbreviated negative is not אי (as Dukes and Gieger point it), but according to the traditional pronunciation, אי, e.g., אי אפשׁר (impossibilie).)
= אין = אין, e.g., Is 40:29; 2Chron 14:10, Ges. 152, 1), Eliphaz means Job himself in his present condition; it would then be a mild periphrastic expression for "the guilty, who has merited his suffering." If thou returnest in this manner to God, He will - this would be the idea of Job 22:30 - free thee, although thy suffering is not undeserved. Instead now of proceeding: and thou shalt be rescued on account of the purity of thy hands, i.e., because thou hast cleansed them from wrong, Eliphaz would say: and this not-guiltless one will be rescued, i.e., thou, the not-guiltless, wilt be rescued, by the purity of thy hands. But one feels at once how harsh this synallage would be. Even Hirzel, who refers Job 22:30 to Job, refers Job 22:30 to some one else. In reality, however, another is intended in both cases (Ew., Schlottm., Hahn, Olsh.); and Job 22:30 is just so arranged as to be supplemented by בּבר כּפּיך, Job 22:30. Even old expositors, as Seb. Schmid and J. H. Michaelis, have correctly perceived the relation: liberabit Deus et propter puritatem manuum tuarum alios, quos propria innocentia ipsos deficiens non esset liberatura. The purity of the hands (Ps 18:21) is that which Job will have attained when he has put from him that which defiles him (comp. Job 9:30 with Job 17:9). Hirzel has referred to Mt 6:33 in connection with Job 22:24; one is here reminded of the words of our Lord to Peter, Lk 22:32 : σύ ποτὲ ἐπιστρέψας στήριξον τοὺς ἀδελφούς σου. Eliphaz, although unconsciously, in these last words expresses prophetically what will be fulfilled in the issue of the history in Job himself.
The speech of Eliphaz opens the third course of the controversy. In the first course of the controversy the speeches of the friends, though bearing upon the question of punishment, were embellished with alluring promises; but these promises were incapable of comforting Job, because they proceeded upon the assumption that he is suffering as a sinner deserving of punishment, and can only become free from his punishment by turning to God. In the second course of the controversy, since Job gave no heed to their exhortations to penitence, the friends drew back their promises, and began the more unreservedly to punish and to threaten, by presenting to Job, in the most terrifying pictures of the ruin of the evil-doer, his own threatening destruction. The misconstruction which Job experiences from the friends has the salutary effect on him of rooting him still more deeply in the hope that God will not let him die without having borne witness to his innocence. But the mystery of the present is nevertheless not cleared up for Job by this glimpse of faith into the future. On the contrary, the second course of the controversy ends so, that to the friends who unjustly and uncharitably deny instead of solving the mystery of his individual lot, Job now presents that which is mysterious in the divine distribution of human fortune in general, the total irreconcilableness of experience with the idea of the just divine retribution maintained by them. In that speech of his, Job 21, which forms the transition to the third course of the controversy, Job uses the language of the doubter not without sinning against God. But since it is true that the outward lot of man by no means always corresponds to his true moral condition, and never warrants an infallible conclusion respecting it, he certainly in that speech gives the death-blow to the dogma of the friends. The poet cannot possibly allow them to be silent over it. Eliphaz, the most discreet and intelligent, speaks. His speech, considered in itself, is the purest truth, uttered in the most appropriate and beautiful form. But as an answer to the speech of Job the dogma of the friends itself is destroyed in it, by the false conclusion by which it is obliged to justify itself to itself. The greatness of the poet is manifest from this, that he makes the speeches of the friends, considered in themselves, and apart from the connection of the drama, express the most glorious truths, while they are proved to be inadequate, indeed perverted and false, in so far as they are designed to solve the existing mystery. According to their general substance, these speeches are genuine diamonds; according to their special application, they are false ones.
How true is what Eliphaz says, that God neither blesses the pious because he is profitable to Him, nor punishes the wicked because he is hurtful to Him; that the pious is profitable not to God, but to himself; the wicked is hurtful not to God, but himself; that therefore the conduct of God towards both is neither arbitrary nor selfish! But if we consider the conclusion to which, in these thoughts, Eliphaz only takes a spring, they prove themselves to be only the premises of a false conclusion. For Eliphaz infers from them that God rewards virtue as such, and punishes vice as such; that therefore where a man suffers, the reason of it is not to be sought in any secondary purpose on the part of God, but solely and absolutely in the purpose of God to punish the sins of the man. The fallacy of the conclusion is this, that the possibility of any other purpose, which is just as far removed from self-interest, in connection with God's purpose of punishing the sins of the man, is excluded. It is now manifest how near theoretical error and practical falsehood border on one another, so that dogmatical error is really in the rule at the same time ἀδικία. For after Eliphaz, in order to defend the justice of divine retribution against Job, has again indissolubly connected suffering and the punishment of sin, without acknowledging any other form of divine rule but His justice, any other purpose in decreeing suffering than the infliction of punishment (from the recognition of which the right and true comfort for Job would have sprung up), he is obliged in the present instance, against his better knowledge and conscience, to distort an established fact, to play the hypocrite to himself, and persuade himself of the existence of sins in Job, of which the confirmation fails him, and to become false and unjust towards Job even in favour of the false dogma. For the dogma demands wickedness in an equal degree to correspond to a great evil, unlimited sins to unlimited sufferings. Therefore the former wealth of Job must furnish him with the ground of heavy accusations, which he now expresses directly and unconditionally to Job. He whose conscience, however, does not accuse him of mammon-worship, Job 31:24, is suffering the punishment of a covetous and compassionless rich man. Thus is the dogma of the justice of God rescued by the unjust abandonment of Job.
Further, how true is Eliphaz' condemnatory judgment against the free-thinking, which, if it does not deny the existence of God, still regards God as shut up in the heavens, without concerning himself about anything that takes place on earth! The divine judgment of total destruction came upon a former generation that had thought thus insolently of God, and to the joy of the righteous the same judgment is still executed upon evil-doers of the same mind. This is true, but it does not apply to Job, for whom it is intended. Job has denied the universality of a just divine retribution, but not the special providence of God. Eliphaz sets retributive justice and special providence again here in a false correlation. He thinks that, so far as a man fails to perceive the one, he must at once doubt the other, - another instance of the absurd reasoning of their dogmatic one-sidedness. Such is Job's relation to God, that even if he failed to discover a single trace of retributive justice anywhere, he would not deny His rule in nature and among men. For his God is not a mere notion, but a person to whom he stands in a living relation. A notion falls to pieces as soon as it is found to be self-contradictory; but God remains what He is, however much the phenomenon of His rule contradicts the nature of His person. The rule of God on earth Job firmly holds, although in manifold instances he can only explain it by God's absolute and arbitrary power. Thus he really knows no higher motive in God to which to refer his affliction; but nevertheless he knows that God interests himself about him, and that He who is even now his Witness in heaven will soon arise on the dust of the grave in his behalf. For such utterances of Job's faith Eliphaz has no ear. He knows no faith beyond the circle of his dogma.
The exhortations and promises by which Eliphaz then (Job 22:21-30) seeks to lead Job back to God are in and of themselves true and most glorious. There is also somewhat in them which reflects shame on Job; they direct him to that inward peace, to that joy in God, which he had entirely lost sight of when he spoke of the misfortune of the righteous in contrast with the prosperity of the wicked.
(Note: Brentius: Prudentia carnis existimat benedictionem extrinsecus in hoc seculo piis contingere, impiis vero maledictionem, sed veritas docet, benedictionem piis in hoc seculo sub maledictione, vitam sub morte, salutem sub damnatione, e contra impiis sub benedictoine maledictionem, sub vita mortem, sub salute damnationem contingere.)
But even these beauteous words of promise are blemished by the false assumption from which they proceed. The promise, the Almighty shall become Job's precious ore, rests on the assumption that Job is now suffering the punishment of his avarice, and has as its antecedent: "Lay thine ore in the dust, and thine Ophir beneath the pebbles of the brook." Thus do even the holiest and truest words lose their value when they are not uttered at the right time, and the most brilliant sermon that exhorts to penitence remains without effect when it is prompted by pharisaic uncharitableness. The poet, who is general has regarded the character of Eliphaz as similar to that of a prophet (vid., Job 4:12.), makes him here at the close of his speech against his will prophesy the issue of the controversy. He who now, considering himself as נקי, preaches penitence to Job, shall at last stand forth as אי נקי, and will be one of the first who need Job's intercession as the servant of God, and whom he is able mediatorially to rescue by the purity of his hands.
John Gill
22:26 For then shall thou have thy delight in the Almighty,.... In the perfections of his nature, in the works of his hands, in his word and worship, in communion with him, and in the relation he stands in to his people as their covenant God and Father; this would be the case when Job should be more and better acquainted with God, and with the law or doctrine his month, and the words of his lips, and should return unto him with his whole heart; and when his affections should be taken off of all earthly riches; when he should look upon gold as dust, and the gold of Ophir as the stones of the brook, and God should be to him his gold and his silver; then, and not till then, could he have true delight and complacency in God:
and shalt lift up thy face unto God; in prayer, as Sephorno interprets it, with an holy confidence, boldness, and cheerfulness; as a believer in Christ may, having on his righteousness, and having his heart sprinkled from an evil conscience by his blood; such an one can appear before God, and lift up his face to him, as without spot, so without confusion, shame, and blushing, without a load of guilt upon him, without fear of wrath or punishment, and of being repulsed; see Job 11:15.
John Wesley
22:26 Lift up - Look up to him, with chearfulness and confidence.
Robert Jamieson, A. R. Fausset and David Brown
22:26 lift up . . . face, &c.--repeated from Zophar (Job 11:15).
22:2722:27: Յաղաչե՛լ քում առ նա լուիցէ քեզ. տացէ՛ քեզ հատուցանել զաղօթս քո։
27 Երբ նրան աղերսես՝ կը լսի քեզ ու կատարել կը տայ քեզ՝ քո ուխտը:
27 Անոր պիտի աղաչես ու քեզի պիտի լսէ Եւ քու ուխտերդ պիտի կատարես։
Յաղաչել քում առ նա լուիցէ քեզ, տացէ քեզ հատուցանել [230]զաղօթս քո:

22:27: Յաղաչե՛լ քում առ նա լուիցէ քեզ. տացէ՛ քեզ հատուցանել զաղօթս քո։
27 Երբ նրան աղերսես՝ կը լսի քեզ ու կատարել կը տայ քեզ՝ քո ուխտը:
27 Անոր պիտի աղաչես ու քեզի պիտի լսէ Եւ քու ուխտերդ պիտի կատարես։
zohrab-1805▾ eastern-1994▾ western am▾
22:2722:27 Помолишься Ему, и Он услышит тебя, и ты исполнишь обеты твои.
22:27 εὐξαμένου ευχομαι wish; make δέ δε though; while σου σου of you; your πρὸς προς to; toward αὐτὸν αυτος he; him εἰσακούσεταί εισακουω heed; listen to σου σου of you; your δώσει διδωμι give; deposit δέ δε though; while σοι σοι you ἀποδοῦναι αποδιδωμι render; surrender τὰς ο the εὐχάς ευχη wish; vow
22:27 תַּעְתִּ֣יר taʕtˈîr עתר entreat אֵ֭לָיו ˈʔēlāʸw אֶל to וְ wᵊ וְ and יִשְׁמָעֶ֑ךָּ yišmāʕˈekkā שׁמע hear וּ û וְ and נְדָרֶ֥יךָ nᵊḏārˌeʸḵā נֶדֶר vow תְשַׁלֵּֽם׃ ṯᵊšallˈēm שׁלם be complete
22:27. rogabis eum et exaudiet te et vota tua reddesThou shalt pray to him, and he will hear thee, and thou shalt pay vows.
27. Thou shalt make thy prayer unto him, and he shall hear thee; and thou shalt pay thy vows.
22:27. You will plead with him, and he will listen to you, and you will pay your vows.
22:27. Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.
Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows:

22:27 Помолишься Ему, и Он услышит тебя, и ты исполнишь обеты твои.
22:27
εὐξαμένου ευχομαι wish; make
δέ δε though; while
σου σου of you; your
πρὸς προς to; toward
αὐτὸν αυτος he; him
εἰσακούσεταί εισακουω heed; listen to
σου σου of you; your
δώσει διδωμι give; deposit
δέ δε though; while
σοι σοι you
ἀποδοῦναι αποδιδωμι render; surrender
τὰς ο the
εὐχάς ευχη wish; vow
22:27
תַּעְתִּ֣יר taʕtˈîr עתר entreat
אֵ֭לָיו ˈʔēlāʸw אֶל to
וְ wᵊ וְ and
יִשְׁמָעֶ֑ךָּ yišmāʕˈekkā שׁמע hear
וּ û וְ and
נְדָרֶ֥יךָ nᵊḏārˌeʸḵā נֶדֶר vow
תְשַׁלֵּֽם׃ ṯᵊšallˈēm שׁלם be complete
22:27. rogabis eum et exaudiet te et vota tua reddes
Thou shalt pray to him, and he will hear thee, and thou shalt pay vows.
22:27. You will plead with him, and he will listen to you, and you will pay your vows.
22:27. Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. Проистекающая из доверчивой любви молитва Иова будет услышана Господом, а обеты, плод усердия, а не вынуждения, исполнены.
Adam Clarke: Commentary on the Bible - 1831
22:27: Thou shalt make thy prayer unto him - תעתיר tatir, thou shalt open or unbosom thyself. And when the heart prays, God hears; and the person, being blessed, vows fidelity, prays on, is supported, and enabled to pay his vows.
Albert Barnes: Notes on the Bible - 1834
22:27: Thou shalt make thy prayer unto him - God would then hear him, for he would be righteous. This was one of the blessings which would follow reconciliation. It is, in fact, one of the blessings of a return to God. He hears the cry of his people, and answers their supplications. To be permitted to go to God and to tell him all our needs, to plead for all we need and to implore blessings on our families and friends, is a privilege of far higher value than anything which wealth can bestow; is worth more than all the honors of this world.
And thou shalt pay thy vows - That is, thy vows shall be accepted; thou shalt obtain those blessings for which thou didst make thy vows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: make thy: Psa 50:14, Psa 50:15, Psa 66:17, Psa 66:18-20, Psa 91:15, Psa 116:1; Isa 58:9; Jo1 5:14, Jo1 5:15
pay thy: Psa 56:12, Psa 66:13, Psa 66:14, Psa 116:14; Ecc 5:4; Jon 2:9
Job 22:28
John Gill
22:27 Thou shalt make thy prayer unto him,.... To God, and him only; for not a creature, angels, or men, are to be prayed to; and this is to be done in a supplicating, entreating way, as the word signifies; not pleading merit, but mercy, not presenting prayers and supplications for a man's own righteousness' sake, but for the Lord's mercy's sake, and for the sake of Christ and his righteousness; and prayer is to be made in this manner frequently, to be multiplied, as the word also signifies; prayer should be made always, and without ceasing; and this is not only a duty, but a privilege; and as such it is here observed, even as a benefit and blessing to be enjoyed; as it is when a man can come to God as his Father, through Christ the Mediator, with boldness and confidence, in the faith of him, and to God as on a throne of grace, where he may find grace and mercy to help him in time of need, and especially it is so when attended with the success following:
and he shall hear thee; as he does hear those that pray to him in the name of Christ, in the exercise of faith, and in the sincerity and uprightness of their hearts; and answers their requests, fulfils their desires, and gives them what they ask of him; for he is a God hearing prayer, and sooner or later, in his own time and way, grants the petitions of his people:
and thou shalt pay thy vows; the sacrifices of praise and thanksgiving which he promised to offer up to God, should he grant him the desires of his heart; and these being granted, he would be laid under obligation to perform his promises; so that this also is to be considered as a benefit and blessing; for it does not so much regard the payment of vows, as it is designed to observe to him that he should have that done for him which would be a sufficient ground and reason for paying his vows, or making good what he promised in the time of his distress; since what he then requested, and was the condition of his vow, should now be granted; see Ps 56:12.
John Wesley
22:27 Make - The word is, thou shalt multiply thy prayer. Under all thy burdens, in all thy wants, cares and fears, thou shalt send to heaven for wisdom, strength and comfort. Pay - Thou shalt obtain those blessings for which thou didst make vows to God, and therefore, according to thy obligation, shalt pay thy vows to him.
Robert Jamieson, A. R. Fausset and David Brown
22:27 (Is 58:9, Is 58:14).
pay thy vows--which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.
22:2822:28: Դարձուսցէ քեզ զյարկն արդարութեան. եւ ՚ի ճանապարհս քո եղիցի լո՛յս[9304]։ [9304] Ոմանք. Դարձուսցէ զքեզ յարկն. կամ՝ յակն արդա՛՛։
28 Քեզ կը վերադարձնի արդար բնակարանդ: Քո ճանապարհներին լոյս կը լինի,
28 Եթէ դիտաւորութիւն մը ունենաս՝ քեզի պիտի յաջողի Ու ճամբաներուդ վրայ լոյս պիտի ճառագայթէ։
Դարձուսցէ քեզ յարկն արդարութեան``, եւ ի ճանապարհս քո եղիցի լոյս:

22:28: Դարձուսցէ քեզ զյարկն արդարութեան. եւ ՚ի ճանապարհս քո եղիցի լո՛յս[9304]։
[9304] Ոմանք. Դարձուսցէ զքեզ յարկն. կամ՝ յակն արդա՛՛։
28 Քեզ կը վերադարձնի արդար բնակարանդ: Քո ճանապարհներին լոյս կը լինի,
28 Եթէ դիտաւորութիւն մը ունենաս՝ քեզի պիտի յաջողի Ու ճամբաներուդ վրայ լոյս պիտի ճառագայթէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2822:28 Положишь намерение, и оно состоится у тебя, и над путями твоими будет сиять свет.
22:28 ἀποκαταστήσει αποκαθιστημι restore; pay δέ δε though; while σοι σοι you δίαιταν διαιτα rightness; right standing ἐπὶ επι in; on δὲ δε though; while ὁδοῖς οδος way; journey σου σου of you; your ἔσται ειμι be φέγγος φεγγος brilliance
22:28 וְֽ wᵊˈ וְ and תִגְזַר־ ṯiḡzar- גזר cut אֹ֖ומֶר ʔˌômer אֹמֶר saying וְ wᵊ וְ and יָ֣קָם yˈāqom קום arise לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and עַל־ ʕal- עַל upon דְּ֝רָכֶ֗יךָ ˈdᵊrāḵˈeʸḵā דֶּרֶךְ way נָ֣גַֽהּ nˈāḡˈah נָגַהּ shine אֹֽור׃ ʔˈôr אֹור light
22:28. decernes rem et veniet tibi et in viis tuis splendebit lumenThou shalt decree a thing, and it shall come to thee, and light shall shine in thy ways.
28. Thou shalt also decree a thing, and it shall be established unto thee; and light shall shine upon thy ways.
22:28. You will decide on something, and it will come to you, and the light will shine in your ways.
22:28. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways.
Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways:

22:28 Положишь намерение, и оно состоится у тебя, и над путями твоими будет сиять свет.
22:28
ἀποκαταστήσει αποκαθιστημι restore; pay
δέ δε though; while
σοι σοι you
δίαιταν διαιτα rightness; right standing
ἐπὶ επι in; on
δὲ δε though; while
ὁδοῖς οδος way; journey
σου σου of you; your
ἔσται ειμι be
φέγγος φεγγος brilliance
22:28
וְֽ wᵊˈ וְ and
תִגְזַר־ ṯiḡzar- גזר cut
אֹ֖ומֶר ʔˌômer אֹמֶר saying
וְ wᵊ וְ and
יָ֣קָם yˈāqom קום arise
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
דְּ֝רָכֶ֗יךָ ˈdᵊrāḵˈeʸḵā דֶּרֶךְ way
נָ֣גַֽהּ nˈāḡˈah נָגַהּ shine
אֹֽור׃ ʔˈôr אֹור light
22:28. decernes rem et veniet tibi et in viis tuis splendebit lumen
Thou shalt decree a thing, and it shall come to thee, and light shall shine in thy ways.
22:28. You will decide on something, and it will come to you, and the light will shine in your ways.
22:28. Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways.
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Adam Clarke: Commentary on the Bible - 1831
22:28: Thou shalt also decree a thing - Whatsoever thou purposest in his strength, thou shalt be enabled to accomplish.
Albert Barnes: Notes on the Bible - 1834
22:28: Thou shalt also decree a thing, and it shall be established unto thee - Thou shalt form a purpose or plan, and it shall not be frustrated. It shall not be opposed by the events of divine Providence, but whatever you undertake shall prosper.
And the light shall shine upon thy ways - Thou shalt be prospered in all things, instead of being overtaken with calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: decree: Psa 20:4, Psa 90:17; Lam 3:37; Mat 21:22; Jam 4:15
the light: Job 29:3; Psa 97:11, Psa 112:4; Pro 4:18; Isa 30:21; Mal 4:2; Joh 8:12
Job 22:29
Geneva 1599
22:28 Thou shalt also decree a thing, and it shall be established unto thee: and the (t) light shall shine upon thy ways.
(t) That is, the favour of God.
John Gill
22:28 Thou shalt also decree a thing, and it shall be established unto thee,.... Strictly speaking, this is only true of God, whose decrees are unfrustrable, whose counsel shall stand, and the thoughts of his heart be established to all generations; and frequently so it is, according to an usual saying, man appoints, but God disappoints; this may be understood of Job, either as a civil magistrate, that he should decree a thing in a court of judicature with so much wisdom and equity, that it should stand firm and sure, and, though made on earth, should be ratified in heaven, as the decrees and doctrines of the apostles of Christ are said to be, Mt 16:19; see Prov 8:15; or, as a private man in civil affairs, signifying that he should be so guided by the Lord, and prospered and succeeded in all his ways and works, that what he determined to do, and formed a scheme for the execution of, it should be brought about and confirmed; he committing his ways to the Lord, his thoughts should be established, or his purposes and designs effected, see Ps 1:3; or rather as a praying man; and so it agrees with what goes before, that he should lift up his voice to God, and pray unto him with success, and have just occasion to praise him, or pay his vows to him, since he should have the desires of his heart; whatever was upon his mind, and he prayed in faith for, he should have it; as Elijah prayed, both that it might not rain, and that it might rain, and both were according to his word, or the decree of his lips in prayer: see 3Kings 17:1;
and the light shall shine upon thy ways; which is the reason of all things prospering and succeeding, and being established according to his wish and will; the light of grace shining in him, to put him upon and instruct him in denying and avoiding that which is sinful, and doing that which was just and good; and the light of the word without him, being a light unto his feet, and a lamp to his paths, to guide and direct him, and especially the light of God's favour and blessing on him, succeeding him in all his ways and works, and making them prosperous.
John Wesley
22:28 Established - Thy purposes shalt not be disappointed, but ratified by God. And in all thy counsels, and actions, God shall give thee the light of his direction and governance, and of comfort and success.
Robert Jamieson, A. R. Fausset and David Brown
22:28 light--success.
22:2922:29: Զի խոնարհեցուցեր զանձն, եւ ասացեր թէ ամբարտաւանեցի։ Եւ զխոնարհս աչօք՝ կեցուսցէ՛.
29 որովհետեւ ինքդ քեզ խոնարհ պահած կը լինես ու կ’ասես, թէ ամբարտաւանութիւն ես արել:
29 Տէրը կը խոնարհեցնէ հարուստը, բայց խոնարհները կը պահէ։Քանզի այն ատեն պիտի ազատէ զանիկա, Որ աչքերով խոնարհած էր։
[231]Զի խոնարհեցուցեր զանձն եւ ասացեր թէ` Ամբարտաւանեցի. եւ զխոնարհս աչօք` կեցուսցէ:

22:29: Զի խոնարհեցուցեր զանձն, եւ ասացեր թէ ամբարտաւանեցի։ Եւ զխոնարհս աչօք՝ կեցուսցէ՛.
29 որովհետեւ ինքդ քեզ խոնարհ պահած կը լինես ու կ’ասես, թէ ամբարտաւանութիւն ես արել:
29 Տէրը կը խոնարհեցնէ հարուստը, բայց խոնարհները կը պահէ։Քանզի այն ատեն պիտի ազատէ զանիկա, Որ աչքերով խոնարհած էր։
zohrab-1805▾ eastern-1994▾ western am▾
22:2922:29 Когда кто уничижен будет, ты скажешь: возвышение! и Он спасет поникшего лицем,
22:29 ὅτι οτι since; that ἐταπείνωσεν ταπεινοω humble; bring low αὐτόν αυτος he; him καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ὑπερηφανεύσατο υπερηφανευω and; even κύφοντα κυφω eye; sight σώσει σωζω save
22:29 כִּֽי־ kˈî- כִּי that הִ֭שְׁפִּילוּ ˈhišpîlû שׁפל be low וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say גֵּוָ֑ה gēwˈā גֵּוָה pride וְ wᵊ וְ and שַׁ֖ח šˌaḥ שַׁח downcast עֵינַ֣יִם ʕênˈayim עַיִן eye יֹושִֽׁעַ׃ yôšˈiₐʕ ישׁע help
22:29. qui enim humiliatus fuerit erit in gloria et qui inclinaverit oculos suos ipse salvabiturFor he that hath been humbled, shall be in glory: and he that shall bow down his eyes, he shall be saved.
29. When they cast down, thou shalt say, lifting up; and the humble person he shall save.
22:29. For he who had been humbled, will be in glory; and he who will lower his eyes, will be the one saved.
22:29. When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.
When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person:

22:29 Когда кто уничижен будет, ты скажешь: возвышение! и Он спасет поникшего лицем,
22:29
ὅτι οτι since; that
ἐταπείνωσεν ταπεινοω humble; bring low
αὐτόν αυτος he; him
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ὑπερηφανεύσατο υπερηφανευω and; even
κύφοντα κυφω eye; sight
σώσει σωζω save
22:29
כִּֽי־ kˈî- כִּי that
הִ֭שְׁפִּילוּ ˈhišpîlû שׁפל be low
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
גֵּוָ֑ה gēwˈā גֵּוָה pride
וְ wᵊ וְ and
שַׁ֖ח šˌaḥ שַׁח downcast
עֵינַ֣יִם ʕênˈayim עַיִן eye
יֹושִֽׁעַ׃ yôšˈiₐʕ ישׁע help
22:29. qui enim humiliatus fuerit erit in gloria et qui inclinaverit oculos suos ipse salvabitur
For he that hath been humbled, shall be in glory: and he that shall bow down his eyes, he shall be saved.
22:29. For he who had been humbled, will be in glory; and he who will lower his eyes, will be the one saved.
22:29. When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Иов будет настолько тверд в благочестии, что бедствия невинных не поколеблют его праведности (Пс LXXII:2-3, 12-4). При виде их он на основании личного опыта скажет, что они - не проявление Божественного неправосудия, ведут страдальца к возвышению и утверждению в добре: "ты скажешь: возвышение". Подобными рассуждениями он ободрит и самих страждущих, не даст им возможности впасть в грех отчаяния, неверия; они спасутся, благодаря ему: "он спасается чистотою рук твоих" (ст. 30).
Adam Clarke: Commentary on the Bible - 1831
22:29: When men are cast down - There is a great difficulty in this verse; the sense, however, is tolerably evident, and the following is nearly a literal version: When they shall humble themselves, thou shalt say, Be exalted, or, there is exaltation: for the down-cast of eye he will save. The same sentiment as that of our Lord, "He that exalteth himself shall be abased; but he that humbleth himself shall be exalted."
Albert Barnes: Notes on the Bible - 1834
22:29: When men are cast down - The meaning of this is, probably, when people are usually cast down, or in the times of trial and calamity, which prostrate others, you shall find support. You shall then be enabled to say, "there is lifting up, or there is support." Or, more probably still, it may mean, "in times when others are cast down and afflicted, thou shalt be able to raise them up, or to aid them. Thou shalt be able to go to them and say, 'Be of good cheer. Do not be cast down. There is consolation.' And thou shalt be able to procure important blessings for them by thy counsels and prayers;" see the notes at .
And he shall save the humble person - That is, either, "Thou shalt save the humble person," by a change from the second person to the third, which is not uncommon in Hebrew; or, "thou shalt be able from thine own experience to say, "He," that is, "God," will save the humble person, or the one that is cast down." Margin, "him that hath low eyes." The Hebrew is like the margin. In affliction the eyes are cast upon the ground; and so, also, a casting the eyes to the ground is indicative of dejection, of humility, or of modesty. It refers here to one who experiences trials; and Eliphaz says that Job would be able to save such an one; that is, to support him in his afflictions, and furnish the helps necessary to restore him again to comfort.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: men: Job 5:19-27; Psa 9:2, Psa 9:3, Psa 91:14-16, Psa 92:9-11
he shall: Pro 29:23; Isa 57:15; Luk 14:11, Luk 18:9-14; Jam 4:6; Pe1 5:5
the humble person: Heb. him that hath low eyes, Psa 138:6; Isa 66:2; Eze 21:26, Eze 21:27; Luk 1:52
Job 22:30
Geneva 1599
22:29 (u) When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.
(u) God will deliver his when the wicked are destroyed round about them, as in the flood and in Sodom.
John Gill
22:29 When men are cast down,.... Wicked men are brought down from a state of prosperity to a state of adversity, are in low circumstances, great straits and difficulties:
then thou shall say, there is lifting up; that is, for himself and his; when others are in adversity, he should be in prosperity; when others are cast down into a very low estate and distressed condition, he should be exalted to a very high estate, and be in affluent circumstances, see Ps 147:6; or else the sense is, when thou and thine, and what belong to thee, are humbled and brought low, then thou mayest promise thyself a restoration and change for the better; and boldly say, they will be lifted up, and raised up again, since God's usual method is to exalt the humble, and to abase the proud, Lk 14:11; or rather, this may respect the benefit and advantage that humble persons wound gain by Job, and his prayers for them, and may be rendered and interpreted thus: "when they have humbled" (q) themselves, and bowed themselves low at thy feet, and especially before God, "then thou shall say", pray unto God for them, that "there may be a lifting up", raising them up out of their low estate, and thou shall be heard:
and he shall save the humble person; that is, "low of eyes" (r), humble in his eyes; who is so pressed with troubles and distress, that he hangs down his head, looks upon the ground, and will not lift up his eyes, but is of a dejected countenance; or that is low in his own eyes, has humble thoughts of himself, esteems others better than himself, and lies low before God under a sense of his sinfulness and unworthiness, and casts himself entirely upon the grace and mercy of God; such an one he saves, in a spiritual sense, out of his troubles and afflictions; he does not forget the cry of such humble ones, but remembers them, and grants their desires: and he saves the lowly and humble with a spiritual and eternal salvation; gives more grace unto them, and outfits them for glory, and at last gives glory itself; raises them on high to sit among princes, and to inherit the throne of glory; the meek shall inherit the earth, the new heavens and earth, wherein dwelleth righteousness, Jas 4:6.
(q) "quum humiliaverint", Montanus, Cocceius, Michaelis. (r) "demissum oculis", Montanus, Beza, Junius & Tremellius, Piscator; "humilem oculis", Vatablus.
John Wesley
22:29 Cast down - All round about thee, in a time of general calamity. There is - God will deliver thee. He - God.
Robert Jamieson, A. R. Fausset and David Brown
22:29 Rather, When (thy ways; from Job 22:28) are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [MAURER].
he--God.
humble--Hebrew, "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (Jas 4:6; 1Pet 5:5 probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the proud." When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself for attributing Job's calamities to his pride. "Giveth grace to the humble," answers to the second clause.
22:3022:30: եւ փրկեսցէ զանարատն, եւ ապրեսցիս սրբութեամբ ձեռաց քոց[9305]։[9305] Ոմանք. Եւ ապրեսցիս ձեռամբ քով։
30 Կ’ապրեցնի նրանց, ում աչքերը խոնարհ են. կը փրկի անարատին: Քո մաքուր ձեռքերով կ’ազատես քեզ»:
30 Անմեղը պիտի ազատէ Ու քու ձեռքերուդ մաքրութիւնովը պիտի ազատուիս»։
եւ փրկեսցէ զանարատն, եւ ապրեսցիս`` սրբութեամբ ձեռաց քոց:

22:30: եւ փրկեսցէ զանարատն, եւ ապրեսցիս սրբութեամբ ձեռաց քոց[9305]։
[9305] Ոմանք. Եւ ապրեսցիս ձեռամբ քով։
30 Կ’ապրեցնի նրանց, ում աչքերը խոնարհ են. կը փրկի անարատին: Քո մաքուր ձեռքերով կ’ազատես քեզ»:
30 Անմեղը պիտի ազատէ Ու քու ձեռքերուդ մաքրութիւնովը պիտի ազատուիս»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3022:30 избавит и небезвинного, и он спасется чистотою рук твоих.
22:30 ῥύσεται ρυομαι rescue ἀθῷον αθωος guiltless καὶ και and; even διασώθητι διασωζω thoroughly save; bring safely through ἐν εν in καθαραῖς καθαρος clean; clear χερσίν χειρ hand σου σου of you; your
22:30 יְֽמַלֵּ֥ט yᵊˈmallˌēṭ מלט escape אִֽי־ ʔˈî- אִי not נָקִ֑י nāqˈî נָקִי innocent וְ֝ ˈw וְ and נִמְלַ֗ט nimlˈaṭ מלט escape בְּ bᵊ בְּ in בֹ֣ר vˈōr בֹּר cleanness כַּפֶּֽיךָ׃ פ kappˈeʸḵā . f כַּף palm
22:30. salvabitur innocens salvabitur autem munditia manuum suarumThe innocent shall be saved, and he shall be saved by the cleanness of his hands.
30. He shall deliver him that is not innocent: yea, he shall be delivered through the cleanness of thine hands.
22:30. The innocent will be saved, and he will be saved with purity in his hands.
22:30. He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands:

22:30 избавит и небезвинного, и он спасется чистотою рук твоих.
22:30
ῥύσεται ρυομαι rescue
ἀθῷον αθωος guiltless
καὶ και and; even
διασώθητι διασωζω thoroughly save; bring safely through
ἐν εν in
καθαραῖς καθαρος clean; clear
χερσίν χειρ hand
σου σου of you; your
22:30
יְֽמַלֵּ֥ט yᵊˈmallˌēṭ מלט escape
אִֽי־ ʔˈî- אִי not
נָקִ֑י nāqˈî נָקִי innocent
וְ֝ ˈw וְ and
נִמְלַ֗ט nimlˈaṭ מלט escape
בְּ bᵊ בְּ in
בֹ֣ר vˈōr בֹּר cleanness
כַּפֶּֽיךָ׃ פ kappˈeʸḵā . f כַּף palm
22:30. salvabitur innocens salvabitur autem munditia manuum suarum
The innocent shall be saved, and he shall be saved by the cleanness of his hands.
22:30. The innocent will be saved, and he will be saved with purity in his hands.
22:30. He shall deliver the island of the innocent: and it is delivered by the pureness of thine hands.
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Adam Clarke: Commentary on the Bible - 1831
22:30: He shall deliver the island of the innocent - The word אי ai, which we translate island, is most probably the Arabic particle (Arabic) whosoever, whatsoever, any, whosoever he may be, as (Arabic) ai rajuli, whatsoever man he may be. And it is most probable that both words are Arabic, (Arabic) or (Arabic) any innocent, chaste, pure, or holy person; for the word has the same meaning both in Hebrew and Arabic. The text may therefore be translated, He shall deliver every innocent person: He, the innocent person, shall be delivered by the pureness of thy hands; i.e., as thou lovest justice, so thou wilt do justice. Instead of כפיך cappeyca, thy hands, the Vulgate, Syriac, and Arabic have read כפיו cappaiv, his or their hands. Mr. Good thinks that אי ai signifies house, as (Arabic) and (Arabic) in Arabic signify to reside, to have a home, etc.; and therefore translates the passage thus: "The house of the innocent shall be delivered; and delivered by the pureness of thy hands." The reader may adopt which he pleases; but the word island must be given up, as it cannot make any consistent sense.
Thus ends Eliphaz the Temanite, who began with a tissue of the bitterest charges, continued with the most cruel insinuations, and ended with common-place exhortations to repentance, and promises of secular blessings in consequence: and from his whole speech scarcely can one new or important maxim be derived. Blessed be God for Moses and the prophets! for Jesus, the evangelists and the apostles! Their trumpet gives no uncertain sound: but by that of Job's friends who can prepare himself for the battle?
Albert Barnes: Notes on the Bible - 1834
22:30: He shall deliver the island of the innocent - Margin, "the innocent shall deliver the island." Never was there a more unhappy translation than this; and it is quite clear that our translators had no intelligible idea of the meaning of the passage. What can be meant by "saving the island of the innocent?" The word rendered island (אי 'ı̂ y) commonly means, indeed, an island, or a maritime country; see Isa 20:6, note. It is, however, used as a "negative" in Sa1 4:21, in the name "I-chabod" - אי־כבוד 'ı̂ y-kâ bô d. "And she named the child I-chabod (margin, that is, "where is the glory?" or, there is "no glory"), saying, the glory is departed from Israel." This sense is frequent in the Rabbinic Hebrew, where it is used as connected with an adjective in a privative sense, like the English "un." It is probably an abbRev_iated form of (אין 'ayı̂ n) "not, nothing;" and is used here as a "negative" to qualify the following word, "He shall deliver even him that is not innocent."
So it is rendered by the Chaldee, by Le Clerc, Rosenmuller, Gesenius, Noyes, and others. The Vulgate and the Septuagint render it, "He shall deliver the innocent." The sense is, that the man who returns to God, and who is regarded by him as his friend, will be able to intercede for the guilty, and to save them from the punishment which they deserved. His prayers and intercessions will be heard in their behalf, and on his account layouts will be shown to them, even when they did not personally deserve them. This sentiment accords with that expressed in Gen 18:26, "If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes;" Eze 14:14, "Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls;" compare Eze 22:30; Jer 5:1. The sentiment, also, had a beautiful illustration, though one which Eliphaz did not here think of, in his own case and that of his friends, where this very Job, to whom he was giving this counsel, was directed to intercede for them; -8. The sentiment, indeed, is found every where in the Scriptures, that the righteous are permitted to pray for others, and that they are thus the means of bringing down important blessings on them. In answer to those prayers, multitudes are saved from calamity here, and will be brought to eternal life hereafter.
And it is delivered by the pureness of thine hands - Or, rather, he, i. e., the wicked, for whom you pray, will be delivered by the pureness of thine hands. That is, God will save him in answer to the prayers of a righteous man. Your upright and holy life; your pure hands stretched out in supplication, shall be the means of saving him. No one can tell how many blessings are conferred on wicked people because the righteous pray for them. No one can tell how many a wicked son is spared, and ultimately saved, in answer to the intercessions of a holy parent; nor can the wicked world yet know how much it owes its preservation, and the numberless blessings which it enjoys, to the intercessions of the saints. It is one of the innumerable blessings of being a child of God thus to be permitted to be the means of bringing down blessings on others, and saving sinners from ruin. All the friends of God may thus confer unspeakable benefits to others; and they who have "an interest at the throne of grace" should plead without ceasing for the salvation of guilty and dying people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: He shall deliver the island of the innocent: or, The innocent shall deliver the island, Job 42:8; Gen 18:26-32; Isa 58:12; Jer 5:1; Act 27:24
pureness: Isa 1:15; Mal 1:9; Mat 17:19, Mat 17:20; Act 19:15, Act 19:16; Ti1 2:8; Jam 5:15, Jam 5:16
Geneva 1599
22:30 He shall deliver the (x) island of the innocent: and it is delivered by the pureness of thine hands.
(x) God will deliver a whole country from peril, even for the just man's sake.
John Gill
22:30 He shall deliver the island of the innocent,.... But where is there such an island, an island of innocent persons? it seems to be better rendered by others, "the innocent shall deliver the island" (s): good men are sometimes, by their counsel and advice, and especially by their prayers, the means of delivering an island or country from ruin and destruction: but the word rendered "island" is a negative particle, as in 1Kings 4:21; and signifies "not"; and so in the Targum; which is
"a man that is not innocent shall be delivered:''
in like manner Jarchi interprets it, and so do Noldius (t) and others (u); and the sense is, that Job, for he is the person spoken of, as appears from the following clause, should not only be beneficial by his prayers, to humble and good men, but even to the wicked, such as were not innocent and free from fault and punishment, but guilty, and obnoxious to wrath and ruin; and yet such should escape it, at least for the present, through the prayers and intercession of Job; or God should do this for Job's sake and his prayers:
and it is, or "he is"
delivered by the pureness of thine hands; either by his good works, setting a good example, which, being followed, would be the means of the prevention of present ruin; or by his lifting up pure and holy hands in prayer to God for a sinful people; which God often attends to and hears, and so delivers them from destruction; as the Israelites were delivered through the prayer of Moses, when they had made the golden calf, and worshipped it; see Ps 106:19; though sometimes God will not admit of an intercessor for such persons, Ezek 14:20.
(s) "innocens insulam liberabit", Montanus; so Pagninus, Vatablus. (t) Concordant. Ebr. Part. p. 25. No. 135. (u) "non innocentem", Drusius, Piscator, Michaelis; "non insontem", Schultens; to the same sense Beza, Mercerus, Codurcus, Junius, & Tremellius.
John Wesley
22:30 He, &c. - God will have so great a respect to thy innocency, that for thy sake he will deliver those that belong to thee, or live with thee, or near thee, thought in themselves they be ripe for destruction. Their hands - By thy prayers proceeding from a pure heart and conscience. So Eliphaz and his two friends, who in this matter were not innocent, were delivered by the pureness of Job's hands, Job 42:8.
Robert Jamieson, A. R. Fausset and David Brown
22:30 island--that is, "dwelling." But the Hebrew expresses the negative (1Kings 4:21); translate "Thus He (God) shall deliver him who was not guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself (Job 22:29); an oblique attack on Job, even to the last.
and it--Rather, "he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as Gen 18:26, &c.). [MAURER]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (Job 42:7-8).