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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ответная речь Иова на речь Елифаза в третьем разговоре. 1-2. Общая характеристика речи. 3-7. Желательность сближения с Богом ввиду неизбежности оправдания. 8-14. Неосуществимость подобного желания. 15-17. Новые муки Иова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter begins Job's reply to Eliphaz. In this reply he takes no notice of his friends, either because he saw it was to no purpose or because he liked the good counsel Eliphaz gave him in the close of his discourse so well that he would make no answer to the peevish reflections he began with; but he appeals to God, begs to have his cause heard, and doubts not but to make it good, having the testimony of his own conscience concerning his integrity. Here seems to be a struggle between flesh and spirit, fear and faith, throughout this chapter. I. He complains of his calamitous condition, and especially of God's withdrawings from him, so that he could not get his appeal heard (ver. 2-5), nor discern the meaning of God's dealings with him (ver. 8, 9), nor gain any hope of relief, ver. 13, 14. This made deep impressions of trouble and terror upon him, ver. 15-17. But, II. In the midst of these complaints he comforts himself with the assurance of God's clemency (ver. 6, 7), and his own integrity, which God himself was a witness to, ver. 10-12. Thus was the light of his day like that spoken of, Zech. xiv. 6, 7, neither perfectly clear nor perfectly dark, but "at evening time it was light."
Adam Clarke: Commentary on the Bible - 1831
Job answers; apologizes for his complaining; wishes to plead his cause in the presence of his Maker, from whom he knows he should receive justice; but regrets that he cannot find him,9. He, however, gives himself and his cause up to God, with the conviction of his own innocence, and God's justice and goodness,14. He is, nevertheless, afraid when he considers the majesty of his Maker,17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 23:1, Job longs to appear before God, Job 23:6, in confidence of his mercy; Job 23:8, God, who is invisible, observes our ways; Job 23:11, Job's innocency; Job 23:13, God's decree is immutable.
Job 23:2
John Gill
INTRODUCTION TO JOB 23
This and the following chapter contain Job's reply to the last oration of Eliphaz; in this he first declares his present sorrowful estate and condition, Job 23:1; wishes he knew where to find God, as a judge sitting on a throne, before whom he might lay his cause, and plead it, and have his judgment and final decision passed upon it; when he doubted not but he would deal favourably with him, and both admit him and strengthen him, to plead his own cause, and would acquit him for ever from the charges laid against him, Job 23:3; in order to which he sought for him everywhere, but could not find him, but contents himself with this, that God knew his way; and that, after trial of him, he should shine like pure gold, and appear to be no apostate from him, but one sincerely obedient to his commands, and a true lover of his word, Job 23:8; and as for his afflictions, they were the result of the unalterable purposes and appointments of God: but what gave him the greatest uneasiness was, that there were more of that sort yet to come, which filled him with fears and faintings, with trouble and darkness, Job 23:13.
23:123:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
23 Յոբ պատասխանեց.
Կրկնեալ անդրէն Յոբայ ասէ:

23:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
23 Յոբ պատասխանեց.
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23:123:1 И отвечал Иов и сказал:
23:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
23:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
23:1. respondens autem Iob dixitThen Job answered, and said:
1. Then Job answered and said,
23:1. Then Job answered by saying:
23:1. Then Job answered and said,
[236] Then Job answered and said:

23:1 И отвечал Иов и сказал:
23:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
23:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
23:1. respondens autem Iob dixit
Then Job answered, and said:
23:1. Then Job answered by saying:
23:1. Then Job answered and said,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Job answered and said, 2 Even to day is my complaint bitter: my stroke is heavier than my groaning. 3 Oh that I knew where I might find him! that I might come even to his seat! 4 I would order my cause before him, and fill my mouth with arguments. 5 I would know the words which he would answer me, and understand what he would say unto me. 6 Will he plead against me with his great power? No; but he would put strength in me. 7 There the righteous might dispute with him; so should I be delivered for ever from my judge.
Job is confident that he has wrong done him by his friends, and therefore, ill as he is, he will not give up the cause, nor let them have the last word. Here,
I. He justifies his own resentments of his trouble (v. 2): Even to day, I own, my complaint is bitter; for the affliction, the cause of the complaint, is so. There are wormwood and gall in the affliction and misery; my soul has them still in remembrance and is embittered by them, Lam. iii. 19, 20. Even to day is my complaint counted rebellion (so some read it); his friends construed the innocent expressions of his grief into reflections upon God and his providence, and called them rebellion. "But," says he, "I do not complain more than there is cause; for my stroke is heavier than my groaning. Even today, after all you have said to convince and comfort me, still the pains of my body and the wounds of my spirit are such that I have reason enough for my complaints, if they were more bitter than they are." We wrong God if our groaning be heavier than our stroke, like froward children, who, when they cry for nothing, have justly something given them to cry for; but we do not wrong ourselves though our stroke be heavier than our groaning, for little said is soon amended.
II. He appeals from the censures of his friends to the just judgment of God; and this he thought was an evidence for him that he was not a hypocrite, for then he durst not have made such an appeal as this. St Paul comforted himself in this, that he that judged him was the Lord, and therefore he valued not man's judgment (1 Cor. iv. 3, 4), but he was willing to wait till the appointed day of decision came; whereas Job is impatient, and passionately wishes to have the judgment-day anticipated, and to have his cause tried quickly, as it were, by a special commission. The apostle found it necessary to press it much upon suffering Christians patiently to expect the Judge's coming, Jam. v. 7-9.
1. He is so sure of the equity of God's tribunal that he longs to appear before it (v. 3): O that I knew where I might find him! This may properly express the pious breathings of a soul convinced that it has by sin lost God and is undone for ever if it recover not its interest in his favour. "O that I knew how I might recover his favour! How I might come into his covenant and communion with him!" Mic. vi. 6, 7. It is the cry of a poor deserted soul. "Saw you him whom my soul loveth? O that I knew where I might find him! O that he who has laid open the way to himself would direct me into it and lead me in it!" But Job here seems to complain too boldly that his friends wronged him and he knew not which way to apply himself to God to have justice done him, else he would go even to his seat, to demand it. A patient waiting for death and judgment is our wisdom and duty, and, if we duly consider things, that cannot be without a holy fear and trembling; but a passionate wishing for death or judgment, without any such fear and trembling, is our sin and folly, and ill becomes us. Do we know what death and judgment are, and are we so very ready for them, that we need not time to get readier? Woe to those that thus, in a heat, desire the day of the Lord, Amos v. 18.
2. He is so sure of the goodness of his own cause that he longs to be opening it at God's bar (v. 4): "I would order my cause before him, and set it in a true light. I would produce the evidences of my sincerity in a proper method, and would fill my mouth with arguments to prove it." We may apply this to the duty of prayer, in which we have boldness to enter into the holiest and to come even to the footstool of the throne of grace. We have not only liberty of access, but liberty of speech. We have leave, (1.) To be particular in our requests, to order our cause before God, to speak the whole matter, to lay before him all our grievances, in what method we think most proper; we durst not be so free with earthly princes as a humble holy soul may be with God. (2.) To be importunate in our requests. We are allowed, not only to pray, but to plead, not only to ask, but to argue; nay, to fill our mouths with arguments, not to move God (he is perfectly apprized of the merits of the cause without our showing), but to move ourselves, to excite our fervency and encourage our faith in prayer.
3. He is so sure of a sentence in favour of him that he even longed to hear it (v. 5): "I would know the words which he would answer me," that is, "I would gladly hear what God will say to this matter in dispute between you and me, and will entirely acquiesce in his judgment." This becomes us, in all controversies; let the word of God determine them; let us know what he answers, and understand what he says. Job knew well enough what his friends would answer him; they would condemn him, and run him down. "But" (says he) "I would fain know what God would answer me; for I am sure his judgment is according to truth, which theirs is not. I cannot understand them; they talk so little to the purpose. But what he says I should understand and therefore be fully satisfied in."
III. He comforts himself with the hope that God would deal favourably with him in this matter, v. 6, 7. Note, It is of great use to us, in every thing wherein we have to do with God, to keep up good thoughts of him. He believes, 1. That God would not overpower him, that he would not deal with him either by absolute sovereignty or in strict justice, not with a high hand, nor with a strong hand: Will he plead against me with his great power? No. Job's friends pleaded against him with all the power they had; but will God do so? No; his power is all just and holy, whatever men's is. Against those that are obstinate in their unbelief and impenitency God will plead with his great power; their destruction will come from the glory of his power. But with his own people, that love him and trust in him, he will deal in tender compassion. 2. That, on the contrary, he would empower him to plead his own cause before God: "He would put strength in me, to support me and bear me up, in maintaining my integrity." Note, The same power that is engaged against proud sinners is engaged for humble saints, who prevail with God by strength derived from him, as Jacob did, Hos. xii. 3. See Ps. lxviii. 35. 3. That the issue would certainly be comfortable, v. 7. There, in the court of heaven, when the final sentence is to be given, the righteous might dispute with him and come off in his righteousness. Now, even the upright are often chastened of the Lord, and they cannot dispute against it; integrity itself is no fence either against calamity or calumny; but in that day they shall not be condemned with the world, though God may afflict by prerogative. Then you shall discern between the righteous and the wicked (Mal. iii. 18), so vast will be the difference between them in their everlasting state; whereas now we can scarcely distinguish them, so little is the difference between them as to their outward condition, for all things come alike to all. Then, when the final doom is given, "I shall be delivered for ever from my Judge," that is, "I shall be saved from the unjust censures of my friends and from that divine sentence which is now so much a terror to me." Those that are delivered up to God as their owner and ruler shall be for ever delivered from him as their judge and avenger; and there is no flying from his justice but by flying to his mercy.
Carl Friedrich Keil and Franz Delitzsch
23:1
1 Then began Job, and said:
2 Even to-day my complaint still biddeth defiance,
My hand lieth heavy upon my groaning.
3 Oh that I knew where I might find Him,
That I might come even to His dwelling-place!
4 I would lay the cause before Him,
And fill my mouth with arguments:
5 I should like to know the words He would answer me,
And attend to what He would say to me.
Since מרי (for which the lxx reads ἐκ τοῦ χειρός μου, מידי; Ew. מידו, from his hand) usually elsewhere signifies obstinacy, it appears that Job 23:2 ought to be explained: My complaint is always accounted as rebellion (against God); but by this rendering Job 23:2 requires some sort of expletive, in order to furnish a connected thought: although the hand which is upon me stifles my groaning (Hirz.); or, according to another rendering of the על: et pourtant mes gmissements n'galent pas mes souffrances (Renan. Schlottm.). These interpretations are objectionable on account of the artificial restoration of the connection between the two members of the verse, which they require; they lead one to expect וידי (as a circumstantial clause: lxx, Cod. Vat. καὶ ἡ χεὶρ αὐτοῦ). As the words stand, it is to be supposed that the definition of time, גּם־היּום (even to-day still, as Zech 9:12), belongs to both divisions of the verse. How, then, is מרי to be understood? If we compare Job 7:11; Job 10:1, where מר, which is combined with שׂיח, signifies amarum = amartiduo, it is natural to take מרי also in the signification amaritudo, acerbitas (Targ., Syr., Jer.); and this is also possible, since, as is evident from Ex 23:21, comp. Zech 12:10, the verbal forms מרר and מרה run into one another, as they are really cognates.
(Note: מרר and מרה both spring from the root מר [vid. supra, p. 396, note], with the primary signification stringere, to beat, rub, draw tight. Hence Arab. mârrâ, to touch lightly, smear upon (to go by, over, or through, to move by, etc.), but also stringere palatum, of an astringent taste, strong in taste, to be bitter, opp. Arab. ḥalâ, soft and mild in taste, to be sweet, as in another direction חלה, to be loose, weak, sick, both from the root Arab. ḥl in ḥalla, solvit, laxavit. From the signification to be tight come amarra, to stretch tight, istamarra, to stretch one's self tight, to draw one's self out in this state of tension - of things in time, to continue unbroken; mirreh, string, cord; מרה, to make and hold one's self tight against any one, i.e., to be obstinate: originally of the body, as Arab. mârrâ, tamârrâ, to strengthen themselves in the contest against one another; then of the mind, as Arab. mârâ, tamârâ, to struggle against anything, both outwardly by contradiction and disputing, and inwardly by doubt and unbelief. - Fl.)
But it is more satisfactory, and more in accordance with the relation of the two divisions of the verse, if we keep to the usual signification of מרי; not, however, understanding it of obstinacy, revolt, rebellion (viz., in the sense of the friends), but, like moreh, 4Kings 14:26) which describes the affliction as stiff-necked, obstinate), of stubbornness, defiance, continuance in opposition, and explain with Raschi: My complaint is still always defiance, i.e., still maintains itself in opposition, viz., against God, without yielding (Hahn, Olsh.: unsubmitting); or rather: against such exhortations to penitence as those which Eliphaz has just addressed to him. In reply to these, Job considers his complain to be well justified even to-day, i.e., even now (for it is not, with Ewald, to be imagined that, in the mind of the poet, the controversy extends over several days, - an idea which would only be indicated by this one word).
In Job 23:2 he continues the same thought under a different form of expression. My hand lies heavy on my groaning, i.e., I hold it immoveably fast (as Fleischer proposes to take the words); or better: I am driven to a continued utterance of it.
(Note: The idea might also be: My hand presses my groaning back (because it would be of no use to me); but Job 23:2 is against this, and the Arab. kamada, to restrain inward pain, anger, etc. by force (e.g., mât kemed, he died from suppressed rage or anxiety), has scarcely any etymological connection with כבד.)
By this interpretation ydy retains its most natural meaning, manus mea, and the connection of the two members of the verse without any particle is best explained. On the other hand, all modern expositors, who do not, as Olsh., at once correct ידי into ידו, explain the suffix as objective: the hand, i.e., the destiny to which I have to submit, weighs upon my sighing, irresistibly forcing it out from me. Then Job 23:2 is related to Job 23:2 as a confirmation; and if, therefore, a particle is to be supplied, it is כּי (Olsh.) and no other. Thus, even the Targ. renders it machatiy, plaga mea. Job's affliction is frequently traced back to the hand of God, Job 19:21, comp. Job 1:11; Job 2:5; Job 13:21; and on the suffix used objectively (pass.) we may compare Job 23:14, חקּי; Job 20:29, אמרו; and especially Job 34:6, חצּי. The interpretation: the hand upon me is heavy above my sighing, i.e., heavier than it (Ramban, Rosenm., Ges., Schlottm., Renan), also accords with the connection. על can indeed be used in this comparative meaning, Ex 16:5; Eccles 1:16; but כבדה יד על is an established phrase, and commonly used of the burden of the hand upon any one, Ps 32:4 (comp. Job 33:7, in the division in which Elihu is introduced; and the connection with אל, 1Kings 5:6, and שׁם, 1Kings 5:11); and this usage of the language renders the comparative rendering very improbable. But it is also improbable that "my hand" is = the hand that is upon me, since it cannot be shown that יד was directly used in the sense of plaga; even the Arabic, among the many turns of meaning which it gives to Arab. yd, does not support this, and least of all would an Arab conceive of Arab. ydâ passively, plaga quam patior. Explain, therefore: his complain now, as before, offers resistance to the exhortation of the friends, which is not able to lessen it, his (Job's) hand presses upon his lamentation so that it is forced to break forth, but - without its justification being recognised by men. This thought urges him on to the wish that he might be able to pour forth his complain directly before God. מי־יתּן is at one time followed by an accusative (Job 14:4; Job 29:2; Job 31:31, Job 31:35, to which belongs also the construction with the inf., Job 11:5), at another by the fut., with or without Waw (as here, Job 23:3, Job 6:8; Job 13:5; Job 14:13; Job 19:23), and at another by the perf., with or without Waw (as here, Job 23:3: utinam noverim, and Deut 5:26). And ידעתּי is, as in Job 32:22, joined with the fut.: scirem (noverim) et invenirem instead of possim invenire eum (למצאו), Ges. 142, 3, c. If he but knew how to reach Him (God), could attain to His throne; תּכוּנה (everywhere from כּוּן, not from תּכן) signifies the setting up, i.e., arrangement (Ezek 43:11) or establishment (Nahum 2:10) of a dwelling, and the thing itself which is set out and established, here of the place where God's throne is established. Having attained to this, he would lay his cause (instuere causam, as Job 13:18, comp. Job 33:5) before Him, and fill his mouth with arguments to prove that he has right on his side (תּוכחות, as Ps 38:15, of the grounds of defence, or proof that he is in the right and his opponent in the wrong). In Job 23:5 we may translate: I would, or: I should like (to learn); in the Hebrew, as in cognoscerem, both are expressed; the substance of Job 23:5 makes the optative rendering more natural. He would like to know the words with which He would meet him,
(Note: אדעה is generally accented with Dech, מלים with Munach, according to which Dachselt interprets: scirem, quae eloquia responderet mihi Deus, but this is incorrect. The old editions have correctly אדעה Munach, מלים Munach (taking the place of Dech, because the Athnach-word which follows has not two syllables before the tone-syllable; vid., Psalter, ii. 104, 4).)
and would give heed to what He would say to him. But will He condescend? will He have anything to do with the matter? -
John Gill
23:1 Then Job answered and said. In reply to Eliphaz; for though he does not direct his discourse to him, nor take any notice of his friends; yet, as a proof of his innocence, against his and their accusations and charges, he desires no other than to have his cause laid before God himself, by whom he had no doubt he should be acquitted; and, contrary to their notions, he shows in this chapter, that he, a righteous man, was afflicted by God, according to his unchangeable decrees; and, in the next, that wicked men greatly prosper; so that what he herein says may be considered as a sufficient answer to Eliphaz and his friends; and after which no more is said to him by them, excepting a few words dropped by Bildad.
23:223:2: Նա՝ եւ ե՛ս գիտեմ զի ՚ի ձեռանէ իմմէ՛ է յանդիմանութիւն իմ. եւ ձեռն նորա ծանրացաւ ՚ի վերայ հեծութեան իմոյ։
2 «Ես էլ գիտեմ, որ իմ երեսից եմ յանդիմանւում ես. իմ հեծութեան մէջ ծանրացել է այդ ձեռքը ինձ վրայ:
2 «Այսօր ալ իմ գանգատս դառն է, Անոր հարուածը* հառաչանքէս ծանր է։
[232]Նա եւ ես գիտեմ զի ի ձեռանէ իմմէ է յանդիմանութիւն իմ, եւ ձեռն նորա ծանրացաւ ի վերայ հեծութեան իմոյ:

23:2: Նա՝ եւ ե՛ս գիտեմ զի ՚ի ձեռանէ իմմէ՛ է յանդիմանութիւն իմ. եւ ձեռն նորա ծանրացաւ ՚ի վերայ հեծութեան իմոյ։
2 «Ես էլ գիտեմ, որ իմ երեսից եմ յանդիմանւում ես. իմ հեծութեան մէջ ծանրացել է այդ ձեռքը ինձ վրայ:
2 «Այսօր ալ իմ գանգատս դառն է, Անոր հարուածը* հառաչանքէս ծանր է։
zohrab-1805▾ eastern-1994▾ western am▾
23:223:2 еще и ныне горька речь моя: страдания мои тяжелее стонов моих.
23:2 καὶ και and; even δὴ δη in fact οἶδα οιδα aware ὅτι οτι since; that ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine ἡ ο the ἔλεγξίς ελεγξις conviction ἐστιν ειμι be καὶ και and; even ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him βαρεῖα βαρυς weighty; heavy γέγονεν γινομαι happen; become ἐπ᾿ επι in; on ἐμῷ εμος mine; my own στεναγμῷ στεναγμος groaning
23:2 גַּם־ gam- גַּם even הַ֭ ˈha הַ the יֹּום yyôm יֹום day מְרִ֣י mᵊrˈî מְרִי rebellion שִׂחִ֑י śiḥˈî שִׂיחַ concern יָ֝דִ֗י ˈyāḏˈî יָד hand כָּבְדָ֥ה kāvᵊḏˌā כבד be heavy עַל־ ʕal- עַל upon אַנְחָתִֽי׃ ʔanḥāṯˈî אֲנָחָה sigh
23:2. nunc quoque in amaritudine est sermo meus et manus plagae meae adgravata est super gemitum meumNow also my words are in bitterness, and the hand of my scourge is more grievous than my mourning.
2. Even today is my complaint rebellious: my stroke is heavier than my groaning.
23:2. Now again my conversation is in bitterness, and the force of my scourging weighs more heavily on me because of my mourning.
23:2. Even to day [is] my complaint bitter: my stroke is heavier than my groaning.
Even to day [is] my complaint bitter: my stroke is heavier than my groaning:

23:2 еще и ныне горька речь моя: страдания мои тяжелее стонов моих.
23:2
καὶ και and; even
δὴ δη in fact
οἶδα οιδα aware
ὅτι οτι since; that
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
ο the
ἔλεγξίς ελεγξις conviction
ἐστιν ειμι be
καὶ και and; even
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
βαρεῖα βαρυς weighty; heavy
γέγονεν γινομαι happen; become
ἐπ᾿ επι in; on
ἐμῷ εμος mine; my own
στεναγμῷ στεναγμος groaning
23:2
גַּם־ gam- גַּם even
הַ֭ ˈha הַ the
יֹּום yyôm יֹום day
מְרִ֣י mᵊrˈî מְרִי rebellion
שִׂחִ֑י śiḥˈî שִׂיחַ concern
יָ֝דִ֗י ˈyāḏˈî יָד hand
כָּבְדָ֥ה kāvᵊḏˌā כבד be heavy
עַל־ ʕal- עַל upon
אַנְחָתִֽי׃ ʔanḥāṯˈî אֲנָחָה sigh
23:2. nunc quoque in amaritudine est sermo meus et manus plagae meae adgravata est super gemitum meum
Now also my words are in bitterness, and the hand of my scourge is more grievous than my mourning.
23:2. Now again my conversation is in bitterness, and the force of my scourging weighs more heavily on me because of my mourning.
23:2. Even to day [is] my complaint bitter: my stroke is heavier than my groaning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Из всей речи Елифаза утешительным для Иова является лишь совет сблизиться с Богом (XXII:21): он совпадает с его собственным желанием (XVI:21). Но желательное для страдальца сближение с Богом не допускается Им Самим (ст. 6: и 9), а потому и новая речь Иова полна горечи, жалоб. Впрочем, они ничто по сравнению с страданиями; эти последние не могут быть выражены в словах: "страдания мои тяжелее стонов моих". Таков смысл синодального чтения, в котором выражение "страдания" представляет перевод еврейского слова "йади" - "рука моя". Возможность такой передачи объясняется тем, что "йад" означает и "рука", и "бедствия, страдания" (I:11; II:5; Пс XXXI:4; XXXVII:3: и т. п. ). Буквальный перевод еврейского чтения данного места такой: "моя рука тяготеет над моим воздыханием", - я принуждаюсь к продолжению воплей, жалоб. LXX и Пешито вместо "йади" - "рука моя" читают: йадо" - "рука Его", т. е. Бога.
Adam Clarke: Commentary on the Bible - 1831
23:2: Even to-day is my complaint bitter - Job goes on to maintain his own innocence, and shows that he has derived neither conviction nor consolation from the discourses of his friends. He grants that his complaint is bitter; but states that, loud as it may be, the affliction which he endures is heavier than his complaints are loud. Mr. Good translates: "And still is my complaint rebellion?" Do ye construe my lamentations over my unparalleled sufferings as rebellion against God? This, in fact, they had done from the beginning: and the original will justify the version of Mr. Good; for מרי meri, which we translate bitter, may be derived from מרה marah, "he rebelled."
Albert Barnes: Notes on the Bible - 1834
23:2: Even to-day - At the present time. I am not relieved. You afford me no consolation. All that you say only aggravates my woes.
My complaint - See the notes at .
Bitter - Sad, melancholy, distressing. The meaning is, not that he made bitter complaints in the sense which those words would naturally convey, or that he meant to find fault with God, but that his case was a hard one. His friends furnished him no relief, and he had in vain endeavored to bring his cause before God. This is now, as he proceeds to state, the principal cause of his difficulty. He knows not where to find God; he cannot get his cause before him.
My stroke - Margin, as in Hebrew "hand;" that is, the hand that is upon me, or the calamity that is inflicted upon me. The hand is represented as the instrument of inflicting punishment, or causing affliction; see the notes at .
Heavier than my groaning - My sighs bear no proportion to my sufferings. They are no adequate expression of my woes. If you think I complain; if I am heard to groan, yet the sufferings which I endure are far beyond what these would secm to indicate. Sighs and groans are not improper. They are prompted by nature, and they furnish "some" relief to a sufferer. But they should not be:
(1) with a spirit of murmuring or complaining;
(2) they should not be beyond what our sufferings demand, or the proper expression of our sufferings. They should not be such as to lead others to suppose we suffer more than we actually do.
(3) they should - when they are extorted from us by the severity of suffering - lead us go look to that world where no groan will ever be heard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: my complaint: Job 6:2, Job 10:1; Lam 3:19, Lam 3:20; Psa 77:2-9
stroke: Heb. hand
heavier: Job 11:6
Job 23:3
Geneva 1599
23:2 Even to day [is] my complaint (a) bitter: my stroke is heavier than my groaning.
(a) He shows the just cause of his complaining and concerning that Eliphaz had exhorted him to return to God, (Job 22:21) he declares that he desires nothing more, but it seems that God would not be found of him.
John Gill
23:2 Even today is my complaint bitter,.... Job's afflictions were continued on him long; he was made to possess months of vanity; and, as he had been complaining ever since they were upon him, he still continued to complain to that day, "even" after all the comforts his friends pretended to administer to him, as Jarchi observes: his complaints were concerning his afflictions, and his friends' ill usage of him under them; not of injustice in God in afflicting him, though he thought he dealt severely with him; but of the greatness of his afflictions, they being intolerable, and his strength unequal to them, and therefore death was more eligible to him than life; and he complained of God's hiding his face from him, and not hearing him, nor showing him wherefore he contended with him, nor admitting an hearing of his cause before him: and this complaint of his was "bitter": the things he complained of were such, bitter afflictions, like the waters of Marah the Israelites could not drink of, Ex 15:23; there was a great deal of wormwood and gall in his affliction and misery; and it was in a bitter way, in the bitterness of his soul, he made his complaint; and, what made his case still worse, he could not utter any complaint, so much as a sigh or a groan, but it was reckoned "provocation", or "stubbornness and rebellion", by his friends; so some render the word (x), as Mr. Broughton does, "this day my sighing is holden a rebellion": there is indeed a great deal of rebellion oftentimes in the hearts, words and actions, conduct and behaviour, even of good men under afflictions, as were in the Israelites in the wilderness; and a difficult thing it is to complain without being guilty of it; though complaints may be without it, yet repinings and murmurings are always attended with it:
and my stroke is heavier than my groaning; or "my hand" (y), meaning either his own hand, which was heavy, and hung down, his spirits failing, his strength being exhausted, and so his hands weak, feeble, and remiss, that he could not hold them up through his afflictions, and his groanings under them, see Ps 102:5; or the hand of God upon him, his afflicting hand, which had touched him and pressed hard upon him, and lay heavy, and was heavier than his groanings showed; though he groaned much, he did not groan more, nor so much, as his afflictions called for; and therefore it was no wonder that his complaint was bitter, nor should it be reckoned rebellion and provocation; see Job 6:2.
(x) "exacerbatio", Montanus, Vatablus, Schmidt; "exasperatio", Mercerus, Drusius; "pertinacia", Bolducius; "contumacia habetur", Cocceius; "rebellionem haberi", Junius & Tremellius; "rebellio est", Piscator, Codurcus. (y) "manus mea", Montanus, Vatablus, Mercerus, Drusius, Michaelis.
John Wesley
23:2 To - day - Even at this time, notwithstanding all your pretended consolations. Stroke - The hand or stroke of God upon me. Groaning - Doth exceed my complaints.
Robert Jamieson, A. R. Fausset and David Brown
23:2 JOB'S ANSWER. (Job 23:1-17)
to-day--implying, perhaps, that the debate was carried on through more days than one (see Introduction).
bitter-- (Job 7:11; Job 10:1).
my stroke--the hand of God on me (Margin, Job 19:21; Ps 32:4).
heavier than--is so heavy that I cannot relieve myself adequately by groaning.
23:323:3: Իսկ ո՞վ ծանուսցէ եթէ գտից զՆա, եւ հասից նմա ՚ի սպառ[9306]։ [9306] Ոմանք. Իսկ արդ ո՞ ծանուսցէ։
3 Իսկ ո՞վ կ’իմացնի՝ կը գտնե՞մ Նրան, եւ ես վերջապէս կը հասնե՞մ նրան:
3 Երանի՜ թէ կարող ըլլայի գտնել զանիկա, Մինչեւ անոր աթոռը երթայի,
Իսկ ո՞վ ծանուսցէ եթէ գտից զՆա, եւ հասից նմա ի սպառ:

23:3: Իսկ ո՞վ ծանուսցէ եթէ գտից զՆա, եւ հասից նմա ՚ի սպառ[9306]։
[9306] Ոմանք. Իսկ արդ ո՞ ծանուսցէ։
3 Իսկ ո՞վ կ’իմացնի՝ կը գտնե՞մ Նրան, եւ ես վերջապէս կը հասնե՞մ նրան:
3 Երանի՜ թէ կարող ըլլայի գտնել զանիկա, Մինչեւ անոր աթոռը երթայի,
zohrab-1805▾ eastern-1994▾ western am▾
23:323:3 О, если бы я знал, где найти Его, и мог подойти к престолу Его!
23:3 τίς τις.1 who?; what? δ᾿ δε though; while ἄρα αρα.2 it follows γνοίη γινωσκω know ὅτι οτι since; that εὕροιμι ευρισκω find αὐτὸν αυτος he; him καὶ και and; even ἔλθοιμι ερχομαι come; go εἰς εις into; for τέλος τελος completion; sales tax
23:3 מִֽי־ mˈî- מִי who יִתֵּ֣ן yittˈēn נתן give יָ֭דַעְתִּי ˈyāḏaʕtî ידע know וְ wᵊ וְ and אֶמְצָאֵ֑הוּ ʔemṣāʔˈēhû מצא find אָ֝בֹ֗וא ˈʔāvˈô בוא come עַד־ ʕaḏ- עַד unto תְּכוּנָתֹֽו׃ tᵊḵûnāṯˈô תְּכוּנָה fixed place
23:3. quis mihi tribuat ut cognoscam et inveniam illum et veniam usque ad solium eiusWho will grant me that I might know and find him, and come even to his throne?
3. Oh that I knew where I might find him, that I might come even to his seat!
23:3. Who will grant me that I might know and find him, and that I may approach even to his throne?
23:3. Oh that I knew where I might find him! [that] I might come [even] to his seat!
Oh that I knew where I might find him! [that] I might come [even] to his seat:

23:3 О, если бы я знал, где найти Его, и мог подойти к престолу Его!
23:3
τίς τις.1 who?; what?
δ᾿ δε though; while
ἄρα αρα.2 it follows
γνοίη γινωσκω know
ὅτι οτι since; that
εὕροιμι ευρισκω find
αὐτὸν αυτος he; him
καὶ και and; even
ἔλθοιμι ερχομαι come; go
εἰς εις into; for
τέλος τελος completion; sales tax
23:3
מִֽי־ mˈî- מִי who
יִתֵּ֣ן yittˈēn נתן give
יָ֭דַעְתִּי ˈyāḏaʕtî ידע know
וְ wᵊ וְ and
אֶמְצָאֵ֑הוּ ʔemṣāʔˈēhû מצא find
אָ֝בֹ֗וא ˈʔāvˈô בוא come
עַד־ ʕaḏ- עַד unto
תְּכוּנָתֹֽו׃ tᵊḵûnāṯˈô תְּכוּנָה fixed place
23:3. quis mihi tribuat ut cognoscam et inveniam illum et veniam usque ad solium eius
Who will grant me that I might know and find him, and come even to his throne?
23:3. Who will grant me that I might know and find him, and that I may approach even to his throne?
23:3. Oh that I knew where I might find him! [that] I might come [even] to his seat!
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
3. Сближение с Богом возможно лишь под условием выяснения дела Иова. И он, желая сближения, стремится к суду ("мог подойти к престолу Его") с тем, Который до сих пор не найден им, скрывается от него (XIII:24).
Adam Clarke: Commentary on the Bible - 1831
23:3: O that I knew where I might find him! - This and the following verse may be read thus: "Who will give me the knowledge of God, that I may find him out? I would come to his establishment; (the place or way in which he has promised to communicate himself); I would exhibit, in detail, my judgment (the cause I wish to be tried) before his face; and my mouth would I fill with convincing or decisive arguments;" arguments drawn from his common method of saving sinners, which I should prove applied fully to my case. Hence the confidence with which he speaks,
Albert Barnes: Notes on the Bible - 1834
23:3: Oh that I knew where I might find him! - Where I might find "God." He had often expressed a wish to bring his cause directly before God, and to be permitted to plead his cause there; see , note; , notes. But this he had not yet been able to do. The argument had been with his three friends, and he saw that there was no use in attempting further to convince them. If he could get the cause before God, and be allowed go plead it there, he felt assured that justice would be done him. But he had not been able to do this. God had not come forth in any visible and public manner as he wished, so that the cause could be fairly tried before such a tribunal, and he was in darkness. The "language" used here will express the condition of a pious man in the times of spiritual darkness. Hc cannot find God. He has no near access as he once had to him. In such a state he anxiously seeks to find God, but he cannot. There is no light and no comfort to his soul. This language may further describe the state of one who is conscious of uprightness, and who is exposed to the suspicion or the unkind remarks of the world. His character is attacked; his motives are impugned; his designs are suspected, and no one is disposed to do him justice. In such a state, he feels that "God" alone will do him justice. "He" knows the sincerity of his heart, and he can safely commit his cause to him. It is always the privilege of the calumniated and the slandered to make an appeal to the divine tribunal, and to feel that whatever injustice our fellow-men may be disposed to do us, there is One who will never do a wrong.
That I might come even to his seat - To his throne, or tribunal. Job wished to carry the cause directly before him. Probably he desired some manifestation of God - such as he was afterward favored with - when God would declare his judgment on the whole matter of the controversy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Oh that: Job 13:3, Job 16:21, Job 40:1-5; Isa 26:8; Jer 14:7
where: Isa 55:6, Isa 55:7; Co2 5:19, Co2 5:20; Heb 4:6
that I might: Job 31:35-37
Job 23:4
John Gill
23:3 O that I knew where I might find him,.... That is, God, who is understood, though not expressed, a relative without an antecedent, as in Ps 87:1; Jarchi supplies, and interprets it, "my Judge", from Job 23:7; and certain it is Job did desire to find God as a judge sitting on his throne, doing right, that he might have justice done to him: indeed he might be under the hidings of God's face, which added to his affliction, and made it the heavier; in which case, the people of God are at a loss to know where he is, and "how" to find him, as Mr. Broughton renders the words here; they know that he is everywhere, and fills heaven and earth with his presence; that their God is in the heavens, his throne is there, yea, the heaven is his throne; that he is in his church, and among his people, where they are gathered together in his name, to wait upon him, and to worship him; and that he is to be found in Christ, as a God gracious and merciful; all which Job knew, but might, as they in such circumstances are, be at a loss how to come at sensible communion with him; for, when he hides his face, who can behold him? yet they cannot content themselves without seeking after him, and making use of all means of finding him, as Job did, Job 23:8; see Song 3:1;
that I might come even to his seat; either his mercy seat, from whence he communes with his people, the throne of his grace, where he sits as the God of grace, dispensing his grace to his people, to help them in time of need; the way to which is Christ, and in which all believers may come to it with boldness, in his name, through his blood, righteousness, and sacrifice; they may come up even to it, in the exercise of faith and hope, though the distance is great, as between heaven and earth, yet by faith they can come into the holiest of all, and by hope enter within the vail; and though the difficulties and discouragements are many, arising from their sins and transgressions: or else his judgment seat, at which no man can appear and stand, without a righteousness, or without a better than his own, by which none can be justified in the sight of God; who, if strict to mark iniquity, the best of men cannot stand before him, at his bar of justice; indeed, in the righteousness of Christ, a believer may come up to the judgment seat of God, and to him as Judge of all, and not be afraid, but stand before him with confidence, since that is sufficient to answer for him, and fully acquit him: but Job here seems to have a peculiar respect to his case, in controversy between him and his friends, and is so fully assured of the justness of his cause, and relying on his innocence, he wishes for nothing more than that he could find God sitting on a throne of justice, before whom his cause might be brought and heard, not doubting in the least but that he should be acquitted; so far was he from hiding himself from God, or pleasing himself with the thoughts that God was in the height of heaven, and knew nothing of him and his conduct, and could not judge through the dark clouds, which were a covering to him, that he could not see him; that he was not afraid to appear before him, and come up even to his seat, if he knew but where and how he could; see Job 22:12.
John Wesley
23:3 O - I desire nothing more than his acquaintance and presence; but alas, he hides his face from me. Seat - To his throne or judgment - seat to plead my cause before him.
Robert Jamieson, A. R. Fausset and David Brown
23:3 The same wish as in Job 13:3 (compare Heb 10:19-22).
Seat--The idea in the Hebrew is a well-prepared throne (Ps 9:7).
23:423:4: Եւ ասացից առաջի նորա զիրաւունս. լցի՛ց զբերան իմ յանդիմանութեամբ։
4 Կը ներկայացնեմ ես նրա առաջ դատս ու փաստեր:
4 Իմ դատս անոր առջեւ տարածէի Ու բերանս փաստերով լեցնէի։
Եւ ասացից առաջի նորա զիրաւունս, լցից զբերան իմ յանդիմանութեամբ:

23:4: Եւ ասացից առաջի նորա զիրաւունս. լցի՛ց զբերան իմ յանդիմանութեամբ։
4 Կը ներկայացնեմ ես նրա առաջ դատս ու փաստեր:
4 Իմ դատս անոր առջեւ տարածէի Ու բերանս փաստերով լեցնէի։
zohrab-1805▾ eastern-1994▾ western am▾
23:423:4 Я изложил бы пред Ним дело мое и уста мои наполнил бы оправданиями;
23:4 εἴποιμι ερεω.1 state; mentioned δὲ δε though; while ἐμαυτοῦ εμαυτου myself κρίμα κριμα judgment τὸ ο the δὲ δε though; while στόμα στομα mouth; edge μου μου of me; mine ἐμπλήσαιμι εμπιπλημι fill in; fill up ἐλέγχων ελεγχος conviction
23:4 אֶעֶרְכָ֣ה ʔeʕerᵊḵˈā ערך arrange לְ lᵊ לְ to פָנָ֣יו fānˈāʸw פָּנֶה face מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וּ֝ ˈû וְ and פִ֗י fˈî פֶּה mouth אֲמַלֵּ֥א ʔᵃmallˌē מלא be full תֹוכָחֹֽות׃ ṯôḵāḥˈôṯ תֹּוכַחַת rebuke
23:4. ponam coram eo iudicium et os meum replebo increpationibusI would set judgment before him, and would fill my mouth with complaints.
4. I would order my cause before him, and fill my mouth with arguments.
23:4. I would place judgment before his eye, and my mouth would fill with criticism,
23:4. I would order [my] cause before him, and fill my mouth with arguments.
I would order [my] cause before him, and fill my mouth with arguments:

23:4 Я изложил бы пред Ним дело мое и уста мои наполнил бы оправданиями;
23:4
εἴποιμι ερεω.1 state; mentioned
δὲ δε though; while
ἐμαυτοῦ εμαυτου myself
κρίμα κριμα judgment
τὸ ο the
δὲ δε though; while
στόμα στομα mouth; edge
μου μου of me; mine
ἐμπλήσαιμι εμπιπλημι fill in; fill up
ἐλέγχων ελεγχος conviction
23:4
אֶעֶרְכָ֣ה ʔeʕerᵊḵˈā ערך arrange
לְ lᵊ לְ to
פָנָ֣יו fānˈāʸw פָּנֶה face
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וּ֝ ˈû וְ and
פִ֗י fˈî פֶּה mouth
אֲמַלֵּ֥א ʔᵃmallˌē מלא be full
תֹוכָחֹֽות׃ ṯôḵāḥˈôṯ תֹּוכַחַת rebuke
23:4. ponam coram eo iudicium et os meum replebo increpationibus
I would set judgment before him, and would fill my mouth with complaints.
23:4. I would place judgment before his eye, and my mouth would fill with criticism,
23:4. I would order [my] cause before him, and fill my mouth with arguments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. С своей стороны Иов сделал бы на суде все способствующее прекращению вражды. Признаваемый Богом за грешника и потому за врага (VII:20, XIII:23-24), он постарался бы рассеять подобный взгляд приведением доказательств в пользу своей невинности: "уста наполнил бы оправданиями" ("токахот"), - доказательства правды одного и неправды другого (Пс XXXVII:15). Он изложил бы их в противовес тем возражениям со стороны Бога, которые до сих пор остаются для него неизвестными (ст. 5; ср. X:2).
Albert Barnes: Notes on the Bible - 1834
23:4: I would order my cause before him - Compare the notes at Isa 43:26. That is, I would arrange my arguments, or plead my cause, as one does in a court of justice. I would suggest the considerations which would show that I am not guilty in the sense charged by my friends, and that notwithstanding my calamities, I am the real friend of God.
And fill my mouth with arguments - Probably he means that he would appeal to the evidence furnished by a life of benevolence and justice, that he was not a hypocrite or a man of distinguished wickedness, as his friends maintained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: order: Job 13:18, Job 37:19; Psa 43:1; Isa 43:26
fill my mouth: Gen 18:25-32, Gen 32:12; Exo 32:12, Exo 32:13; Num 14:13-19; Jos 7:8, Jos 7:9; Psa 25:11; Dan 9:18, Dan 9:19
Job 23:5
John Gill
23:4 I would order my cause before him,.... Either, as a praying person, direct his prayer to him, and set it in order before him, see Ps 5:3; or else as pleading in his own defence, and in justification of himself; not of his person before God, setting his works of righteousness in order before him, and pleading his justification on the foot of them; for, by these no flesh living can be justified before God; but of his cause, for, as a man may vindicate his cause before men, and clear himself from aspersions cast upon him, as Samuel did, 1Kings 12:5; so he may before God, with respect to the charges he is falsely loaded with, and may appeal to him for justice, and desire he would stir up himself, and awake to his judgment, even to his cause, and plead it against those that strive with him, as David did, Ps 35:1;
and fill my mouth with arguments; either in prayer, as a good man may; not with such as are taken from his goodness and righteousness, but from the person, office, grace, blood, righteousness, and sacrifice of Christ, and from the declarations of God's grace, and the promises of his word; or else as in a court of judicature, bringing forth his strong reasons, and giving proofs of his innocence, such as would be demonstrative, even convincing to all that should hear, and be not only proofs for him, and in his favour, but reproofs also, as the word (c) signifies, to those that contended with him.
(c) "increpationibus", V. L. and so Montanus, Beza, Mercerus, Drusius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
23:4 order--state methodically (Job 13:18; Is 43:26).
fill, &c.--I would have abundance of arguments to adduce.
23:523:5: Ծանեա՛յց զողոքանս զոր ընդ իս խօսիցի. խելամո՛ւտ եղէց այնմ զոր ինձն պատմիցէ։
5 Ու կ’իմանամ ես բուժիչ խօսքերը, որ ինձ կ’ասի նա. լաւ կը հասկանամ, ինչ որ խօսի ինձ:
5 Պիտի գիտնայի թէ ինծի ի՛նչ պատասխան պիտի տար Ու պիտի հասկնայի ինչ որ ինծի պիտի ըսէր։
Ծանեայց զողոքանս զոր ընդ իս խօսիցի, խելամուտ եղէց այնմ զոր ինձն պատմիցէ:

23:5: Ծանեա՛յց զողոքանս զոր ընդ իս խօսիցի. խելամո՛ւտ եղէց այնմ զոր ինձն պատմիցէ։
5 Ու կ’իմանամ ես բուժիչ խօսքերը, որ ինձ կ’ասի նա. լաւ կը հասկանամ, ինչ որ խօսի ինձ:
5 Պիտի գիտնայի թէ ինծի ի՛նչ պատասխան պիտի տար Ու պիտի հասկնայի ինչ որ ինծի պիտի ըսէր։
zohrab-1805▾ eastern-1994▾ western am▾
23:523:5 узнал бы слова, какими Он ответит мне, и понял бы, что Он скажет мне.
23:5 γνῴην γινωσκω know δὲ δε though; while ῥήματα ρημα statement; phrase ἅ ος who; what μοι μοι me ἐρεῖ ερεω.1 state; mentioned αἰσθοίμην αισθανομαι sense; perceive δὲ δε though; while τίνα τις.1 who?; what? μοι μοι me ἀπαγγελεῖ απαγγελλω report
23:5 אֵ֭דְעָה ˈʔēḏᵊʕā ידע know מִלִּ֣ים millˈîm מִלָּה word יַעֲנֵ֑נִי yaʕᵃnˈēnî ענה answer וְ֝ ˈw וְ and אָבִ֗ינָה ʔāvˈînā בין understand מַה־ mah- מָה what יֹּ֥אמַר yyˌōmar אמר say לִֽי׃ lˈî לְ to
23:5. ut sciam verba quae mihi respondeat et intellegam quid loquatur mihiThat I might know the words that he would answer me, and understand what he would say to me.
5. I would know the words which he would answer me, and understand what he would say unto me.
23:5. so that I may know the words that he will answer me and understand what he will say to me.
23:5. I would know the words [which] he would answer me, and understand what he would say unto me.
I would know the words [which] he would answer me, and understand what he would say unto me:

23:5 узнал бы слова, какими Он ответит мне, и понял бы, что Он скажет мне.
23:5
γνῴην γινωσκω know
δὲ δε though; while
ῥήματα ρημα statement; phrase
ος who; what
μοι μοι me
ἐρεῖ ερεω.1 state; mentioned
αἰσθοίμην αισθανομαι sense; perceive
δὲ δε though; while
τίνα τις.1 who?; what?
μοι μοι me
ἀπαγγελεῖ απαγγελλω report
23:5
אֵ֭דְעָה ˈʔēḏᵊʕā ידע know
מִלִּ֣ים millˈîm מִלָּה word
יַעֲנֵ֑נִי yaʕᵃnˈēnî ענה answer
וְ֝ ˈw וְ and
אָבִ֗ינָה ʔāvˈînā בין understand
מַה־ mah- מָה what
יֹּ֥אמַר yyˌōmar אמר say
לִֽי׃ lˈî לְ to
23:5. ut sciam verba quae mihi respondeat et intellegam quid loquatur mihi
That I might know the words that he would answer me, and understand what he would say to me.
23:5. so that I may know the words that he will answer me and understand what he will say to me.
23:5. I would know the words [which] he would answer me, and understand what he would say unto me.
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
23:5: I would know the words which he would answer me - He would speak nothing but what was true, decree nothing that was not righteous, nor utter any thing that I could not comprehend.
Albert Barnes: Notes on the Bible - 1834
23:5: I would know the words which he would answer me - That is, I wish to understand what would be "his" decision in the case - and what would be his judgment in regard to me. That was of infinitely more importance than any opinion which "man" could form, and Job was anxious to have the matter decided by a tribunal which could not err. Why should "we" not desire to know exactly what God thinks of us, and what estimate he has formed of our character? There is no information so valuable to us as that would be; for on "his" estimate hangs our eternal doom, and yet there is nothing which people more instinctively dread than to know what God thinks of their character. It would be well for each one to ask himself, "Why is it so?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: know: Job 10:2, Job 13:22, Job 13:23, Job 42:2-6; Co1 4:3, Co1 4:4
Job 23:6
John Gill
23:5 I would know the words which he would answer me,.... Being a God hearing and answering prayer, who always hears, and sooner or later answers the petitions of his people in his own way; and which when he does, they know, take notice, and observe it: or then he should know the reason why the Lord contended with him, and what were his sins and transgressions, which were the cause of his afflictions; things he had desired to know, but as yet had no answer, see Job 10:2;
and understand what he would say unto me; what judgment he would pass upon him, what sentence he would pronounce on him, whether guilty or not, and by which judgment he was content to stand or fall; as for men's judgment, the judgment of his friends, or to be judged by them, he required it not, as he did not understand upon what ground they went, or that it was a good one; but the judgment of God he should pay a deference to, as being always according to truth, and the reason of which, when he should have a hearing before him, and a decisive sentence by him, he should clearly perceive; see 1Cor 4:3.
John Wesley
23:5 Know - If he should discover to me any secret sins, for which he contendeth with me, I would humble myself before him, and accept of the punishment of mine iniquity.
Robert Jamieson, A. R. Fausset and David Brown
23:5 he--emphatic: it little matters what man may say of me, if only I know what God judges of me.
23:623:6: Եւ բազում զօրութեամբ եկեսցէ ՚ի վերայ իմ. եթէ զպատուհաս իւր ՚ի գործ ո՛չ արկանիցէ։
6 Թէկուզ մեծ ուժով գայ նա ինձ վրայ՝ իր պատուհասներն ի գործ չի դնի[24]:[24] 24. Եբրայերէն՝ 6-11համարները տարբեր են:
6 Միթէ ուժին շատութիւնովը ինծի հետ պիտի վիճէ՞ր։ Ո՛չ։Հապա ինք զիս պիտի զօրացնէր։
[233]Եւ բազում զօրութեամբ եկեսցէ ի վերայ իմ, եթէ զպատուհաս իւր ի գործ ոչ արկանիցէ:

23:6: Եւ բազում զօրութեամբ եկեսցէ ՚ի վերայ իմ. եթէ զպատուհաս իւր ՚ի գործ ո՛չ արկանիցէ։
6 Թէկուզ մեծ ուժով գայ նա ինձ վրայ՝ իր պատուհասներն ի գործ չի դնի[24]:
[24] 24. Եբրայերէն՝ 6-11համարները տարբեր են:
6 Միթէ ուժին շատութիւնովը ինծի հետ պիտի վիճէ՞ր։ Ո՛չ։Հապա ինք զիս պիտի զօրացնէր։
zohrab-1805▾ eastern-1994▾ western am▾
23:623:6 Неужели Он в полном могуществе стал бы состязаться со мною? О, нет! Пусть Он только обратил бы внимание на меня.
23:6 καὶ και and; even εἰ ει if; whether ἐν εν in πολλῇ πολυς much; many ἰσχύι ισχυς force ἐπελεύσεταί επερχομαι come on / against μοι μοι me εἶτα ειτα then ἐν εν in ἀπειλῇ απειλη threat μοι μοι me οὐ ου not χρήσεται χραω lend; use
23:6 הַ ha הֲ [interrogative] בְּ bbᵊ בְּ in רָב־ rov- רֹב multitude כֹּ֖חַ kˌōₐḥ כֹּחַ strength יָרִ֣יב yārˈîv ריב contend עִמָּדִ֑י ʕimmāḏˈî עִמָּד company לֹ֥א lˌō לֹא not אַךְ־ ʔaḵ- אַךְ only ה֝֗וּא ˈhˈû הוּא he יָשִׂ֥ם yāśˌim שׂים put בִּֽי׃ bˈî בְּ in
23:6. nolo multa fortitudine contendat mecum nec magnitudinis suae mole me prematI would not that he should contend with me with much strength, nor overwhelm me with the weight of his greatness.
6. Would he contend with me in the greatness of his power? Nay; but he would give heed unto me.
23:6. I do not want him to contend with me with much strength, nor to overwhelm me with the bulk of his greatness.
23:6. Will he plead against me with [his] great power? No; but he would put [strength] in me.
Will he plead against me with [his] great power? No; but he would put [strength] in me:

23:6 Неужели Он в полном могуществе стал бы состязаться со мною? О, нет! Пусть Он только обратил бы внимание на меня.
23:6
καὶ και and; even
εἰ ει if; whether
ἐν εν in
πολλῇ πολυς much; many
ἰσχύι ισχυς force
ἐπελεύσεταί επερχομαι come on / against
μοι μοι me
εἶτα ειτα then
ἐν εν in
ἀπειλῇ απειλη threat
μοι μοι me
οὐ ου not
χρήσεται χραω lend; use
23:6
הַ ha הֲ [interrogative]
בְּ bbᵊ בְּ in
רָב־ rov- רֹב multitude
כֹּ֖חַ kˌōₐḥ כֹּחַ strength
יָרִ֣יב yārˈîv ריב contend
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
לֹ֥א lˌō לֹא not
אַךְ־ ʔaḵ- אַךְ only
ה֝֗וּא ˈhˈû הוּא he
יָשִׂ֥ם yāśˌim שׂים put
בִּֽי׃ bˈî בְּ in
23:6. nolo multa fortitudine contendat mecum nec magnitudinis suae mole me premat
I would not that he should contend with me with much strength, nor overwhelm me with the weight of his greatness.
23:6. I do not want him to contend with me with much strength, nor to overwhelm me with the bulk of his greatness.
23:6. Will he plead against me with [his] great power? No; but he would put [strength] in me.
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
6-7. Сомнения в возможности примирения с Богом. Конечно, те оправдания, которые намерен привести Иов на суде с Богом, утратят свою силу и значение, если Он выступит в роли гневного, грозного судьи (IX:20; 30-31; XIII:18-21; ср. IX:33-35). Но подобное предположение устраняется уверенностью, что Господь благосклонно выслушает страдальца. И если Бог, гневный, произвольный Судья, обвинит и праведника (IX:20, 30-31), то при предполагаемом условии невинность праведника будет принята во внимание, и он, праведник (IX:35; XII:4) перестанет считаться Богом за врага, "получил бы свободу" (ср. VII:12, 19; XIII:27).
Adam Clarke: Commentary on the Bible - 1831
23:6: Will he plead against me - He would not exhibit his majesty and his sovereign authority to strike me dumb, or so overawe me that I could not speak in my own vindication.
No; but he would put strength in me - On the contrary, he would treat me with tenderness, he would rectify my mistakes, he would show me what was in my favor, and would temper the rigid demands of justice by the mild interpretations of equity; and where law could not clear me, mercy would conduct all to the most favorable issue.
Albert Barnes: Notes on the Bible - 1834
23:6: Will he plead against me with his great power? - "Will he make use of his mere power to overwhelm me and confound me? Will he take advantage of omnipotence to triumph over me, instead of argument and justice? No: he will not do it. The discussion would be fair. He would hear what I have to say, and would decide according to truth. Though he is Almighty, yet he would not take advantage of that to prostrate and confound me." When Job wished to carry the cause directly before God, he asked of Him two conditions only. One was, that he would take off his hand from him, or remove his afflictions for a time, that he might be able to manage his own cause; and the other was, that He would not take advantage of his power to overwhelm him in the debate, and pRev_ent his making a fair statement of his case; see the notes at -21. He here expresses his firm conviction that his wish in this respect would be granted. He would listen, says he, to what; I have to say in my defense as if I were an equal.
No; but he would put strength in me - The word "strength" is not improperly supplied by our translators. It means that he would enable him to make a fair presentation of his cause. So far from taking advantage of his mere "power" to crush him, and thus obtain an ascendency in the argument, he would rather "strengthen" him, that he might be able to make his case as strong as possible. He would rather aid him, though presenting his own cause in the controversy, than seek to weaken his arguments, or so to awe him by his dread majesty as to pRev_ent his making the case as strong as it might be. This indicates remarkable confidence in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: plead: Job 9:19, Job 9:33, Job 9:34, Job 13:21; Isa 27:4, Isa 27:8; Eze 20:33, Eze 20:35
but he would: Psa 138:3; Co2 12:9, Co2 12:10
Job 23:7
Carl Friedrich Keil and Franz Delitzsch
23:6
6 Will He contend with me with great power?
No, indeed; He will only regard me!
7 Then the upright would be disputing with Him,
And I should for ever escape my judge.
8 Yet I go eastward, He is not there,
And westward, but I perceive Him not;
9 Northwards where He worketh, but I behold Him not;
He turneth aside southwards, and I see Him not.
The question which Job, in Job 23:6, puts forth: will He contend with me in the greatness or fulness of His strength, i.e., (as Job 30:18) with a calling forth of all His strength? he himself answers in Job 23:6, hoping that the contrary may be the case: no, indeed, He will not do that.
(Note: With this interpretation, לא should certainly have Rebia mugrasch; its accentuation with Mercha proceeds from another interpretation, probably non ituque ponet in me (manum suam), according to which the Targ. translates. Others, following this accentuation, take לא in the sense of הלא (vid., in Dachselt), or are at pains to obtain some other meaning from it.)
לא is here followed not by the כּי, which is otherwise customary after a negation in the signification imo, but by the restrictive exceptive אך, which never signifies sed, sometimes verum tamen (Ps 49:16; comp. supra, Job 13:15), but here, as frequently, tantummodo, and, according to the hyperbaton which has been mentioned so often, is placed at the beginning of the sentence, and belongs not to the member of the sentence immediately following it, but to the whole sentence (as in Arabic also the restrictive force of the Arab. innamâ never falls upon what immediately follows it): He will do nothing but regard me (ישׂים, scil. לב, elsewhere with על of the object of regard or reflection, Job 34:23; Job 37:15; Judg 19:30, and without an ellipsis, ch. Job 1:8; also with אל, Job 2:3, or ל, 1Kings 9:20; here designedly with בּ, which unites in itself the significations of the Arab. b and fı̂, of seizing, and of plunging into anything). Many expositors (Hirz., Ew., and others) understand Job 23:6 as expressing a wish: "Shall He contend with me with overwhelming power? No, I do not desire that; only that He may be a judge attentive to the cause, not a ruler manifesting His almighty power." But Job 23:6, taken thus, would be purely rhetorical, since this question (shall He, etc.) certainly cannot be seriously propounded by Job; accordingly, Job 23:6 is not intended as expressing a wish, but a hope. Job certainly wishes the same thing in Job 9:34; Job 13:21; but in the course of the discussion he has gradually acquired new confidence in God, which here once more breaks through. He knows that God, if He would but be found, would also condescend to hear his defence of himself, that He would allow him to speak, and not overwhelm him with His majesty.
Job 23:7
The question arises here, whether the שׁם which follows is to be understood locally (Arab. ṯamma) or temporally (Arab. ṯumma); it is evident from Job 35:12; Ps 14:5; Ps 66:6; Hos 2:17; Zeph 1:14, that it may be used temporally; in many passages, e.g., Ps. 36:13, the two significations run into one another, so that they cannot be distinguished. We here decide in favour of the temporal signification, against Rosenm., Schlottm., and Hahn; for if שׁם be understood locally, a "then" must be supplied, and it may therefore be concluded that this שׁם is the expression for it. We assume at the same time that נוכח is correctly pointed as part. with Kametz; accordingly it is to be explained: then, if He would thus pay attention to me, an upright man would be contending with Him, i.e., then it would be satisfactorily proved that an upright man may contend with Him. In Job 23:7, פּלּט, like מלּט, Job 20:20 (comp. פּתּח, to have open, to stand open), is intensive of Kal: I should for ever escape my judge, i.e., come off most completely free from unmerited punishment. Thus it ought to be if God could be found, but He cannot be found. The הן, which according to the sense may be translated by "yet" (comp. Job 21:16), introduces this antithetical relation: Yet I go towards the east (הן with Mahpach, קדם with Munach), and He is not there; and towards the west (אחור, comp. אחרנים, occidentales, Job 18:20), and perceive Him not (expressed as in Job 9:11; בּין ל elsewhere: to attend to anything, Job 14:21; Deut 32:29; Ps 73:17; here, as there, to perceive anything, so that לו is equivalent to אתו). In Job 23:9 the left (שׂמאול, Arab. shemâl, or even without the substantival termination, on which comp. Jesurun, pp. 222-227, sham, shâm) is undoubtedly an appellation of the north, and the right (ימין, Arab. jem̌̂n) an appellation of the south; both words are locatives which outwardly are undefined. And if the usual signification of עשׂה and עטף are retained, it is to be explained thus: northwards or in the north, if He should be active - I behold not; if He veil himself southwards or in the south - I see not. This explanation is also satisfactory so far as Job 23:9 is concerned, so that it is unnecessary to understand בּעשׂתו other than in Job 28:26, and with Blumenfeld to translate according to the phrase עשׂה דרכּו, Judg 17:8 : if He makes His way northwards; or even with Umbr. to call in the assistance of the Arab. gšâ (to cover), which neither here nor Job 9:9; Job 15:27, is admissible, since even then שׂמאול בעשׂתו cannot signify: if He hath concealed himself on the left hand (in the north). Ewald's combination of עשׂה with עטה, in the assumed signification "to incline to" of the latter, is to be passed over as useless. On the other hand, much can be said in favour of Ewald's translation of Job 23:9: "if He turn to the right hand - I see Him not;" for (1) the Arab. gṭf, by virtue of the radical notion,
(Note: The Arab. verb ‛ṭf signifies trans. to turn, or lay, anything round, so that it is laid or drawn over something else and covers it; hence Arab. ‛ṭâf, a garment that is cast round one, Arab. ta‛aṭṭafa with Arab. b of a garment: to cast it or wrap it about one. Intrans. to turn aside, depart from, of deviating from a given direction, deflectere, declinare; also, to turn in a totally opposite direction, to turn one's self round and to go back. - Fl.)
which is also traceable in the Heb. עטף, signifies both trans. and intrans. to turn up, bend aside; (2) Saadia translates: "and if He turns southwards (‛atafa gunûban);" (3) Schultens correctly observes: עטף significatione operiendi commodum non efficit sensum, nam quid mirum is quem occultantem se non conspiciamus. We therefore give the preference to this Arabic rendering of יעטף. If יעטף, in the sense of obvelat se, does not call to mind the חדרי תּמן, penetralia austri, Job 9:9 (comp. Arab. chidr, velamen, adytum), neither will בעשׂתו point to the north as the limit of the divine dominion. Such conceptions of the extreme north and south are nowhere found among the Arabs as among the Arian races (vid., Is 14:13);
(Note: In contrast to the extreme north, the abode of the gods, the habitation of life, the extreme south is among the Arians the abode of the prince of death and of demons, Jama (vid., p. 421) with his attendants, and therefore the habitation of death.)
and, moreover, the conception of the north as the abode of God cannot be shown to be biblical, either from Job 37:22; Ezek 1:4, or still less from Ps 48:3. With regard to the syntax, יעטף is a hypothetical fut., as Job 20:24; Job 22:27. The use of the fut. apoc. אחז, like אט, Job 23:11, without a voluntative or aoristic signification, is poetic. Towards all quarters of the heavens he turns, i.e., with his eyes and the longing of his whole nature, if he may by any means find God. But He evades him, does not reveal Himself in any place whatever.
The כּי which now follows does not give the reason of Job's earnest search after God, but the reason of His not being found by him. He does not allow Himself to be seen anywhere; He conceals Himself from him, lest He should be compelled to acknowledge the right of the sufferer, and to withdraw His chastening hand from him.
Geneva 1599
23:6 Will he (b) plead against me with [his] great power? No; but he would (c) put [strength] in me.
(b) Using his absolute power and saying because I am God, I may do what I will.
(c) Of his mercy he would give me power to answer him.
John Gill
23:6 Will he plead against me with his great power?.... God will not plead against his people at all, but for them: much less will he plead against them with his great strength, use all his power to run them down, crush, and oppress them; for he is a great God, and of great power, he is mighty in strength, and there is no contending with him, or answering of him, Job 9:3; nor will he deal with them according to the strict rigour of his justice, nor stir up all his wrath, nor contend for ever with them in such a way; for then the spirits would fail before him, and the souls that he has made; whatever he does with others, making known his power on the vessels of wrath, he will never act after this manner with the vessels of mercy:
no, but he would put strength in me: to pray unto him, and prevail with him to lay hold on him, and not let him go without the blessing, as Jacob did, Hos 12:3; or to stand before him, and plead his own cause with him, in such a strong and powerful manner as to bear down all the accusations and charges brought against him: or "he will set his heart upon me" (d); deal mildly and gently, kindly and graciously, and not with his great strength and strict justice; or "will not put sins upon me", as Jarchi, or lay charges to him, however guilty of them, as his friends did, or impute such to him he never committed: God is so far from doing this to his people, that he does not impute their sins to them they have committed, but to his son, much less will he lay upon them more than is right, Job 34:23. Some take the sense of the words to be this, in answer to the above question, "will he plead against me with his great power?" let him do it, "only let him not set upon me" (e), in an hostile way, and then I do not decline entering the debate with him; which expresses great boldness and confidence, and even too much, and must be reckoned among the unbecoming expressions Job was afterwards convinced of; but this he utters in his passion, in order the more clearly to show, and the more strongly to assert, his innocence.
(d) "ipse apponeret ad me animum", Junius & Tremellius; so Piscator, Cocceius, & Aben Ezra. (e) Schultens.
John Wesley
23:6 No - He would not use his power against me, but for me; by enabling me to plead my cause, and giving sentence according to that clemency, which he uses towards his children.
Robert Jamieson, A. R. Fausset and David Brown
23:6 An objection suggests itself, while he utters the wish (Job 23:5). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (Job 9:19, Job 9:34; Job 13:21; Job 30:18).
strength--so as to prevail with Him: as in Jacob's case (Hos 12:3-4). UMBREIT and MAURER better translate as in Job 4:20 (I only wish that He) "would attend to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.
23:723:7: ※ Զի ճշմարտութիւն եւ յանդիմանութիւն ՚ի նմանէ է, հանցէ ՚ի սպառ զիրաւունս իմ։
7 Ճշմարտութիւնն էլ, յանդիմանանքն էլ գալիս են նոյնից, ուստի վերջապէս իրաւունքներս մէջտեղ կը հանի:
7 Ուղիղ մարդը հոն կրնայ վիճաբանիլ անոր հետ Ու ես իմ Դատաւորէս յաւիտեան պիտի ազատուէի։
Զի ճշմարտութիւն եւ յանդիմանութիւն ի նմանէ է, հանցէ ի սպառ զիրաւունս իմ:

23:7: ※ Զի ճշմարտութիւն եւ յանդիմանութիւն ՚ի նմանէ է, հանցէ ՚ի սպառ զիրաւունս իմ։
7 Ճշմարտութիւնն էլ, յանդիմանանքն էլ գալիս են նոյնից, ուստի վերջապէս իրաւունքներս մէջտեղ կը հանի:
7 Ուղիղ մարդը հոն կրնայ վիճաբանիլ անոր հետ Ու ես իմ Դատաւորէս յաւիտեան պիտի ազատուէի։
zohrab-1805▾ eastern-1994▾ western am▾
23:723:7 Тогда праведник мог бы состязаться с Ним, и я навсегда получил бы свободу от Судии моего.
23:7 ἀλήθεια αληθεια truth γὰρ γαρ for καὶ και and; even ἔλεγχος ελεγχος conviction παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἐξαγάγοι εξαγω lead out; bring out δὲ δε though; while εἰς εις into; for τέλος τελος completion; sales tax τὸ ο the κρίμα κριμα judgment μου μου of me; mine
23:7 שָׁ֗ם šˈām שָׁם there יָ֭שָׁר ˈyāšār יָשָׁר right נֹוכָ֣ח nôḵˈāḥ יכח reprove עִמֹּ֑ו ʕimmˈô עִם with וַ wa וְ and אֲפַלְּטָ֥ה ʔᵃfallᵊṭˌā פלט escape לָ֝ ˈlā לְ to נֶ֗צַח nˈeṣaḥ נֵצַח glory מִ mi מִן from שֹּׁפְטִֽי׃ ššōfᵊṭˈî שׁפט judge
23:7. proponat aequitatem contra me et perveniat ad victoriam iudicium meumLet him propose equity against me, and let my judgment come to victory.
7. There the upright might reason with him; so should I be delivered for ever from my judge.
23:7. Let him show fairness in response to me, and let my judgment reach to victory.
23:7. There the righteous might dispute with him; so should I be delivered for ever from my judge.
There the righteous might dispute with him; so should I be delivered for ever from my judge:

23:7 Тогда праведник мог бы состязаться с Ним, и я навсегда получил бы свободу от Судии моего.
23:7
ἀλήθεια αληθεια truth
γὰρ γαρ for
καὶ και and; even
ἔλεγχος ελεγχος conviction
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
ἐξαγάγοι εξαγω lead out; bring out
δὲ δε though; while
εἰς εις into; for
τέλος τελος completion; sales tax
τὸ ο the
κρίμα κριμα judgment
μου μου of me; mine
23:7
שָׁ֗ם šˈām שָׁם there
יָ֭שָׁר ˈyāšār יָשָׁר right
נֹוכָ֣ח nôḵˈāḥ יכח reprove
עִמֹּ֑ו ʕimmˈô עִם with
וַ wa וְ and
אֲפַלְּטָ֥ה ʔᵃfallᵊṭˌā פלט escape
לָ֝ ˈlā לְ to
נֶ֗צַח nˈeṣaḥ נֵצַח glory
מִ mi מִן from
שֹּׁפְטִֽי׃ ššōfᵊṭˈî שׁפט judge
23:7. proponat aequitatem contra me et perveniat ad victoriam iudicium meum
Let him propose equity against me, and let my judgment come to victory.
23:7. Let him show fairness in response to me, and let my judgment reach to victory.
23:7. There the righteous might dispute with him; so should I be delivered for ever from my judge.
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Adam Clarke: Commentary on the Bible - 1831
23:7: There the righteous might dispute with him - נוכח nochach, might argue or plead. To dispute with God sounds very harsh.
So should I be delivered for ever - Mr. Good translates: "And triumphantly should I escape from my condemnation." The Hebrew word לנצח lanetsach may as well be translated to victory as for ever: and in this sense the Vulgate understood the words: Proponat aequitatem contra me; et perveniat ad victoriam judicium meum. "He would set up equity against me; and would lead on my cause to victory." Coverdale renders thus: - But let hym give me like power to go to lawe, then am I sure to wynne my matter. Nothing less than the fullest conviction of his own innocence could have led Job to express himself thus to the Judge of quick and dead!
Albert Barnes: Notes on the Bible - 1834
23:7: There the righteous might dispute with him - One who is conscious of his integrity might carry his cause there, with the assurance that he would be heard, and that justice would be done him. There can be no doubt that Job here refers to himself, though. he speaks in the third person, and advances this as a general proposition.
So shall I be delivered foRev_er from my judge - From him who would judge or condemn me (משׁפטי mı̂ shâ phaṭı̂ y). He does not here refer to "God," as if he would be delivered from him, but to anyone who would attempt to judge and condemn him, as his friends had done. The meaning is, that having, as he confidently expected he would, obtained the verdict of God in his favor, he would be ever after free from condemnation. The decision would be final. There was no higher tribunal, and no one would dare to condemn him afterward. This shows his consciousness of integrity. It may be applied to ourselves - to all. If we can obtain, at the last day, when our cause shall be brought before God, the divine verdict in our favor, it will settle the matter foRev_er. No one, after that, will condemn us; never again shall our character or conduct be put on trial. The divine decision of that day will settle the question to all eternity. How momentous, then, is it that we should so live as to be acquitted in that day, and to have "an eternal sentence" in our favour!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: There: Isa 1:18; Jer 3:5, Jer 12:1
so should: Job 9:15; Rom 3:19-22, Rom 8:1, Rom 8:33, Rom 8:34
Job 23:8
Geneva 1599
23:7 (d) There the righteous might dispute with him; so should I be delivered for ever from my judge.
(d) When he of his mercy has given strength to maintain their cause.
John Gill
23:7 There the righteous might dispute with him,.... That is, at his seat, either at his mercy seat, where even God allows sinners to come and reason with him, for pardoning grace and mercy, upon the foot of his own declarations and promises, and the blood and sacrifice of his son, Is 1:18; or at his judgment seat, pleading the righteousness of Christ, which is fully satisfactory to law and justice. Job most probably means himself by the righteous or upright man, being conscious to himself of his sincerity and integrity; and relying on this, he feared not to appear before God as a Judge, and reason his case before him, dispute the matter with him, and in his presence, which was in controversy between him and his friends, whether he was an hypocrite or a sincere good man:
so should I be delivered for ever from my Judge; either from those who judged harsely of him, and were very censorious in the character they gave of him; and from all their condemnation of him, and calumnies and charges they fastened on him; or "from him that judgest me" (f), from anyone whatever that should wrongly judge him, friend or foe; or rather from God himself, his Judge, from whom he should depart acquitted; and so Mr. Broughton renders the words, "so should I be quit for ever by my Judge"; for, if God justifies, who shall condemn? such an one need not regard the condemnations of men or devils; being acquitted by God he is for ever instilled, and shall never enter into condemnation; God's acquittance is a security from the damnatory sentence of others.
(f) "a judicante me", Beza, Pagninus, Montanus, Bolducius, Vatablus, Cocceius.
John Wesley
23:7 There - At that throne of grace, where God lays aside his majesty, and judges according to his wonted clemency. Dispute - Humbly propounding the grounds of their confidence. So - Upon such a fair and equal hearing. Delivered - From the damnatory sentence of God. This and some such expressions of Job cannot be excused from irreverence towards God, for which God afterwards reproves him, and Job abhorreth himself.
Robert Jamieson, A. R. Fausset and David Brown
23:7 There--rather, "Then": if God would "attend" to me (Job 23:6).
righteous--that is, the result of my dispute would be, He would acknowledge me as righteous.
delivered--from suspicion of guilt on the part of my Judge.
23:823:8: ※ Եթէ յառաջագոյն երթայցէ՝ ո՛չ եւս իցեմ, եւ զվերջինսն զի՞ գիտիցեմ[9307]։ [9307] Ոմանք. Յառաջագոյն երթայց՝ ո՛չ եւս։
8 Թէ առաջ գնայ, ու ես չլինեմ՝ ինչպէ՞ս կ’իմանամ դէպքերը վերջին:
8 Բայց ահա դէպի արեւելք կ’երթամ ու անիկա չերեւնար Եւ դէպի արեւմուտք ու զանիկա չեմ նշմարեր։
Եթէ յառաջագոյն երթայցէ` ոչ եւս իցեմ, եւ զվերջինսն զի՞ գիտիցեմ:

23:8: ※ Եթէ յառաջագոյն երթայցէ՝ ո՛չ եւս իցեմ, եւ զվերջինսն զի՞ գիտիցեմ[9307]։
[9307] Ոմանք. Յառաջագոյն երթայց՝ ո՛չ եւս։
8 Թէ առաջ գնայ, ու ես չլինեմ՝ ինչպէ՞ս կ’իմանամ դէպքերը վերջին:
8 Բայց ահա դէպի արեւելք կ’երթամ ու անիկա չերեւնար Եւ դէպի արեւմուտք ու զանիկա չեմ նշմարեր։
zohrab-1805▾ eastern-1994▾ western am▾
23:823:8 Но вот, я иду вперед и нет Его, назад и не нахожу Его;
23:8 εἰς εις into; for γὰρ γαρ for πρῶτα πρωτος first; foremost πορεύσομαι πορευομαι travel; go καὶ και and; even οὐκέτι ουκετι no longer εἰμί ειμι be τὰ ο the δὲ δε though; while ἐπ᾿ επι in; on ἐσχάτοις εσχατος last; farthest part τί τις.1 who?; what? οἶδα οιδα aware
23:8 הֵ֤ן hˈēn הֵן behold קֶ֣דֶם qˈeḏem קֶדֶם front אֶהֱלֹ֣ךְ ʔehᵉlˈōḵ הלך walk וְ wᵊ וְ and אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG] וְ֝ ˈw וְ and אָחֹ֗ור ʔāḥˈôr אָחֹור back(wards) וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not אָבִ֥ין ʔāvˌîn בין understand לֹֽו׃ lˈô לְ to
23:8. si ad orientem iero non apparet si ad occidentem non intellegam eumBut if I go to the east, he appeareth not; if to the west, I shall not understand him.
8. Behold, I go forward, but he is not ; and backward, but I cannot perceive him:
23:8. If I go to the east, he does not appear; if I go to the west, I will not understand him.
23:8. Behold, I go forward, but he [is] not [there]; and backward, but I cannot perceive him:
Behold, I go forward, but he [is] not [there]; and backward, but I cannot perceive him:

23:8 Но вот, я иду вперед и нет Его, назад и не нахожу Его;
23:8
εἰς εις into; for
γὰρ γαρ for
πρῶτα πρωτος first; foremost
πορεύσομαι πορευομαι travel; go
καὶ και and; even
οὐκέτι ουκετι no longer
εἰμί ειμι be
τὰ ο the
δὲ δε though; while
ἐπ᾿ επι in; on
ἐσχάτοις εσχατος last; farthest part
τί τις.1 who?; what?
οἶδα οιδα aware
23:8
הֵ֤ן hˈēn הֵן behold
קֶ֣דֶם qˈeḏem קֶדֶם front
אֶהֱלֹ֣ךְ ʔehᵉlˈōḵ הלך walk
וְ wᵊ וְ and
אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG]
וְ֝ ˈw וְ and
אָחֹ֗ור ʔāḥˈôr אָחֹור back(wards)
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
אָבִ֥ין ʔāvˌîn בין understand
לֹֽו׃ lˈô לְ to
23:8. si ad orientem iero non apparet si ad occidentem non intellegam eum
But if I go to the east, he appeareth not; if to the west, I shall not understand him.
23:8. If I go to the east, he does not appear; if I go to the west, I will not understand him.
23:8. Behold, I go forward, but he [is] not [there]; and backward, but I cannot perceive him:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Против сближения Иова с Богом сам Бог. Он не допускает его на тот суд с Собою, который дал бы почву для примирения. Ищущий Господа страдалец (ст. 3) нигде Его не находит.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Behold, I go forward, but he is not there; and backward, but I cannot perceive him: 9 On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him: 10 But he knoweth the way that I take: when he hath tried me, I shall come forth as gold. 11 My foot hath held his steps, his way have I kept, and not declined. 12 Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.
Here, I. Job complains that he cannot understand the meaning of God's providences concerning him, but is quite at a loss about them (v. 8, 9): I go forward, but he is not there, &c. Eliphaz had bid him acquaint himself with God. "So I would, with all my heart," says Job, "If I knew how to get acquainted with him." He had himself a great desire to appear before God, and get a hearing of his case, but the Judge was not to be found. Look which way he would, he could see no sign of God's appearing for him to clear up his innocency. Job, no doubt, believed that God is every where present; but three things he seems to complain of here:-- 1. That he could not fix his thoughts, nor form any clear judgment of things in his own mind. His mind was so hurried and discomposed with his troubles that he was like a man in a fright, or at his wits' end, who runs this way and that way, but, being in confusion, brings nothing to a head. By reason of the disorder and tumult his spirit was in he could not fasten upon that which he knew to be in God, and which, if he could but have mixed faith with it and dwelt upon it in his thoughts, would have been a support to him. It is the common complaint of those who are sick or melancholy that, when they would think of that which is good, they can make nothing of it. 2. That he could not find out the cause of his troubles, nor the sin which provoked God to contend with him. He took a view of his whole conversation, turned to every side of it, and could not perceive wherein he had sinned more than others, for which he should thus be punished more than others; nor could he discern what other end God should aim at in afflicting him thus. 3. That he could not foresee what would be in the end hereof, whether God would deliver him at all, nor, if he did, when or which way. He saw not his signs, nor was there any to tell him how long; as the church complains, Ps. lxxiv. 9. He was quite at a loss to know what God designed to do with him; and, whatever conjecture he advanced, still something or other appeared against it.
II. He satisfies himself with this, that God himself was a witness to his integrity, and therefore did not doubt but the issue would be good.
1. After Job had almost lost himself in the labyrinth of the divine counsels, how contentedly does he sit down, at length, with this thought: "Though I know not the way that he takes (for his way is in the sea and his path in the great waters, his thoughts and ways are infinitely above ours and it would be presumption in us to pretend to judge of them), yet he knows the way that I take," v. 10. That is, (1.) He is acquainted with it. His friends judged of that which they did not know, and therefore charged him with that which he was never guilty of; but God, who knew every step he had taken, would not do so, Ps. cxxxix. 3. Note, It is a great comfort to those who mean honestly that God understands their meaning, though men do not, cannot, or will not. (2.) He approves of it: "He knows that, however I may sometimes have taken a false step, yet I have still taken a good way, have chosen the way of truth, and therefore he knows it," that is, he accepts it, and is well pleased with it, as he is said to know the way of the righteous, Ps. i. 6. This comforted the prophet, Jer. xii. 3. Thou hast tried my heart towards thee. From this Job infers, When he hath tried me I shall come forth as gold. Those that keep the way of the Lord may comfort themselves, when they are in affliction, with these three things:-- [1.] That they are but tried. It is not intended for their hurt, but for their honour and benefit; it is the trial of their faith, 1 Pet. i. 7. [2.] That, when they are sufficiently tried, they shall come forth out of the furnace, and not be left to consume in it as dross or reprobate silver. The trial will have an end. God will not contend for ever. [3.] That they shall come forth as gold, pure in itself and precious to the refiner. They shall come forth as gold approved and improved, found to be good and made to be better. Afflictions are to us as we are; those that go gold into the furnace will come out no worse.
2. Now that which encouraged Job to hope that his present troubles would thus end well was the testimony of his conscience for him, that he had lived a good life in the fear of God.
(1.) That God's way was the way he walked in (v. 11): "My foot hath held his steps," that is, "held to them, adhered closely to them; the steps he takes. I have endeavoured to conform myself to his example." Good people are followers of God. Or, "I have accommodated myself to his providence, and endeavoured to answer all the intentions of that, to follow Providence step by step." Or, "His steps are the steps he has appointed me to take; the way of religion and serious godliness--that way I have kept, and have not declined from it, not only not turned back from it by a total apostasy, but not turned aside out of it by any wilful transgression." His holding God's steps, and keeping his way, intimate that the tempter had used all his arts by fraud and force to draw him aside; but, with care and resolution, he had by the grace of God hitherto persevered, and those that will do so must hold and keep, hold with resolution and keep with watchfulness.
(2.) That God's word was the rule he walked by, v. 12. He governed himself by the commandment of God's lips, and would not go back from that, but go forward according to it. Whatever difficulties we may meet with in the way of God's commandments, though they lead us through a wilderness, yet we must never think of going back, but must press on towards the mark. Job kept closely to the law of God in his conversation, for both his judgment and his affection led him to it: I have esteemed the words of his mouth more than my necessary food; that is, he looked upon it as his necessary food; he could as well have lived without his daily bread as without the word of God. I have laid it up (so the word is), as those that lay up provision for a siege, or as Joseph laid up corn before the famine. Eliphaz had told him to lay up God's words in his heart, ch. xxii. 22. "I do," says he, "and always did, that I might not sin against him, and that, like the good householder, I might bring forth for the good of others." Note, The word of God is to our souls what our necessary food is to our bodies; it sustains the spiritual life and strengthens us for the actions of life; it is that which we cannot subsist without, and which nothing else can make up the want of: and we ought therefore so to esteem it, to take pains for it, hunger after it, feed upon it with delight, and nourish our souls with it; and this will be our rejoicing in the day of evil, as it was Job's here.
Adam Clarke: Commentary on the Bible - 1831
23:8: Behold, I go forward - These two verses paint in vivid colors the distress and anxiety of a soul in search of the favor of God. No means are left untried, no place unexplored, in order to find the object of his research. This is a true description of the conduct of a genuine penitent.
Albert Barnes: Notes on the Bible - 1834
23:8: Behold, I go forward - The meaning of these verses is, I go in all directions, but I cannot find God. I am excluded from the trial which I seek, and I cannot bring my cause to his throne. Job expresses his earnest desire to see some visible manifestation of the Deity, and to be permitted to argue his cause in his presence. But he says he sought this in vain. He looked to all points of the compass where he might rationally expect to find God, but all in vain. The terms here used refer to the points of the compass, and should have been so rendered. The Oriental geographers considered themselves as facing the East, instead of the North, as we do. Of course, the West was behind them, the South on the right hand, and on the left the North. This was a more natural position than ours, as day begins in the East, and it is natural to turn the face in that direction. There is no reason why our maps should be made so as to require us to face the "North," except that such is the custom.
The Hebrew custom, in this respect, is found also in the notices of geography in other nations. The same thing pRev_ails among the Hindoos. Among them, Para, or Purra, signifying "before," denotes the East; Apara and Paschima, meaning "behind," the West; Dacshina, or "the right hand," the South; and Bama, or "the left hand," the North; see Wilford's Inquiry respecting the Holy Isles in the West, Asiatic Researches, vol. viii. p. 275. The same thing occurred among the ancient Irish; see an Essay on the Antiquity of the Irish language, by an unknown author, Dublin, 1772; compare on this subject, Rosenmuller's Alterthumskunde i. s. 136-144. The same custom pRev_ailed among the Mongols. "Gesenius." On the notices of the science of geography exhibited in the book of Job, compare Introduction, Section 8. The phrase, therefore, "Behold, I go forward," means, "I go to the East. I look toward the rising of the sun. I see there the most wonderful of the works of the Creator in the glories of the sun, and I go toward it in hopes of finding there some manifestation of God. But I find him not, and, disappointed, I turn to other directions." Most of the ancient versions render this the East. Thus, the Vulgate, "Si ad Orientem iero." The Chaldee למדינא, "to the sun-rising."
But he is not there - There is no manifestation of God, no coming forth to meet me, and to hear my cause.
And backward - (ואחור ve'â chô r). To the West - for this was "behind" the individual when he stood looking to the East. Sometimes the West is denoted by this term "behind" (אחור 'â chô r), and sometimes by "the sea" (ים yâ m), because the Mediterranean was at the West of Palestine and Arabia; see the notes at Isa 9:12; compare Exo 10:19; Exo 27:13; Exo 38:12; Gen 28:14.
But I cannot perceive him - The meaning is, "Disappointed in the East, the region of the rising sun, I turn with longing to the West, the region of his setting, and hope, as his last beams fade from the view, that I shall be permitted to behold some ray that shall Rev_eal God to my soul. Before the night settles down upon the world, emblem of the darkness in my soul, I would look upon the last lingering ray, and hope that in that I may see God. In that vast region of the West, illuminated by the setting sun, I would hope somewhere to find him; but I am disappointed there. The sun withdraws his beams, and darkness steals on, and the world, like my soul, is enveloped in gloom. I can see no indications of the presence of God coming forth to give me an opportunity to argue my cause before him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: Job 9:11; Psa 10:1, Psa 13:1-3; Isa 45:15; Ti1 6:16
Job 23:9
Geneva 1599
23:8 (e) Behold, I go forward, but he [is] not [there]; and backward, but I cannot perceive him:
(e) Meaning, that if he considers God's justice, he is not able to comprehend his judgments on what side or whatever part he turns himself.
John Gill
23:8 Behold, I go forward, but he is not there,.... Job here returns to what he had said before, Job 23:3; as Jarchi observes, where he expresses his earnest desire after God, that he might know where he was, and come up to his seat; here he relates the various ways he took to find him, and his fruitless search of him. Cocceius thinks, by these phrases "forward" and "backward", are meant times future and past; and that the sense is, that Job looked into the future times of the Messiah, and the grace promised him, his living Redeemer, that should stand on the earth in the latter day; and that he looked back to the ages before him, and to the first promise made to Adam; but could not understand by either the reason why good men were afflicted; and by the "right" hand and "left", the different dispensations of God to men, granting protection with his right hand, and distributing the blessings of his goodness by it; and with his left hand laying afflictions and evils upon them; and yet, neither from the one nor the other could he learn the mind and will of God concerning men, since love and hatred are not to be known by these things: but rather, with the Jewish commentators in general, we are to understand places by these various expressions; even each of the parts of the world, east, west, north, and south; which Job went through, and surveyed in his mind, to find God in, but to no purpose; for, when a man stands with his face to the rising sun, the east is before him, and, if he goes forward, he goes eastward; and behind him is the west, and, if he goes that way, he goes backward; so the eastern sea is called the former sea, and the western, or Mediterranean sea, the hinder sea, Zech 14:8; and a man, in this position, will have the north on his left hand, and the south on his right; see Gen 13:9; now Job says that he went "forward", that is, eastward; but, says he of God, "he is not there", or "is not" (g); meaning not that he was not in being, did not exist; for he most firmly believed the existence of God, or that he was, but, as we rightly supply, he was not there, that is, eastward; and yet the greatest, the most glorious, and most gracious appearances of him were in the east; man was made in the east; the garden of Eden was planted eastward; here God appeared to Adam, both before and after his fall; and it was in the east, Christ, the second Adam, was born; his star appeared in it, and his Gospel was first preached in the eastern parts; in the east Job now lived, and had been the greatest man in it; but now God did not appear to him, as the Vulgate Latin version, not in a kind and gracious manner; nor could he find him at his throne of justice here, as he wished for; he was there, though Job saw him not; for he is everywhere; indeed he is not confined or limited to any place; for, as the heaven of heavens cannot contain him, so much less any part or corner of the earth:
and backward, but I cannot perceive him; or understand where he is, or get intelligence of him, and of the reason of his dispensations, especially concerning himself.
(g) "et non ipse", Montanus, Drusius, Bolducius.
John Wesley
23:8 Is not - As a judge to hear and determine my causes, otherwise he knew God was essentially present in all places.
Robert Jamieson, A. R. Fausset and David Brown
23:8 But I wish in vain. For "behold," &c.
forward . . . backward--rather, "to the east--to the west." The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). Para, "before"--east: Apara, "behind"--west: Daschina, "the right hand"--south: Bama, "left"--north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as RAWLINSON shows.
23:923:9: ※ Զձախ այնորիկ որ արարն զնա՝ ո՛չ կալայ, ※ եւ եթէ արկցէ զաջ իւր զինեւ՝ սակայն եւ այնպէս ո՛չ տեսից։
9 Իր ձախ ձեռքը, որ ստեղծեց նրան, ես չբռնեցի: Թէ որ իջեցնի աջն էլ ի՛նձ վրայ՝ դա, միեւնոյնն է, չեմ նկատի ես,
9 Դէպի հիւսիս կ’երթամ, ուր ինք կը գործէ, Բայց զանիկա չեմ կրնար դիտել։Հարաւային կողմը կը պահուի Ու չեմ կրնար տեսնել զանիկա։
Զձախ այնորիկ որ արարն զնա` ոչ կալայ, եւ եթէ արկցէ զաջ իւր զինեւ` սակայն եւ այնպէս ոչ տեսից:

23:9: ※ Զձախ այնորիկ որ արարն զնա՝ ո՛չ կալայ, ※ եւ եթէ արկցէ զաջ իւր զինեւ՝ սակայն եւ այնպէս ո՛չ տեսից։
9 Իր ձախ ձեռքը, որ ստեղծեց նրան, ես չբռնեցի: Թէ որ իջեցնի աջն էլ ի՛նձ վրայ՝ դա, միեւնոյնն է, չեմ նկատի ես,
9 Դէպի հիւսիս կ’երթամ, ուր ինք կը գործէ, Բայց զանիկա չեմ կրնար դիտել։Հարաւային կողմը կը պահուի Ու չեմ կրնար տեսնել զանիկա։
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23:923:9 делает ли Он что на левой стороне, я не вижу; скрывается ли на правой, не усматриваю.
23:9 ἀριστερὰ αριστερος left ποιήσαντος ποιεω do; make αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not κατέσχον κατεχω retain; detain περιβαλεῖ περιβαλλω drape; clothe δεξιά δεξιος right καὶ και and; even οὐκ ου not ὄψομαι οραω view; see
23:9 שְׂמֹ֣אול śᵊmˈôl שְׂמֹאל lefthand side בַּ ba בְּ in עֲשֹׂתֹ֣ו ʕᵃśōṯˈô עשׂה make וְ wᵊ וְ and לֹא־ lō- לֹא not אָ֑חַז ʔˈāḥaz אחז seize יַעְטֹ֥ף yaʕṭˌōf עטף turn aside יָ֝מִ֗ין ˈyāmˈîn יָמִין right-hand side וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶרְאֶֽה׃ ʔerʔˈeh ראה see
23:9. si ad sinistram quid agat non adprehendam eum si me vertam ad dextram non videbo illumIf to the left hand, what shall I do? I shall not take hold on him: if I turn myself to the right hand, I shall not see him.
9. On the left hand, when he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him.
23:9. If I turn to the left, what can I do? I will not take hold of him. If I turn myself to the right, I will not see him.
23:9. On the left hand, where he doth work, but I cannot behold [him]: he hideth himself on the right hand, that I cannot see [him]:
On the left hand, where he doth work, but I cannot behold [him]: he hideth himself on the right hand, that I cannot see:

23:9 делает ли Он что на левой стороне, я не вижу; скрывается ли на правой, не усматриваю.
23:9
ἀριστερὰ αριστερος left
ποιήσαντος ποιεω do; make
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
κατέσχον κατεχω retain; detain
περιβαλεῖ περιβαλλω drape; clothe
δεξιά δεξιος right
καὶ και and; even
οὐκ ου not
ὄψομαι οραω view; see
23:9
שְׂמֹ֣אול śᵊmˈôl שְׂמֹאל lefthand side
בַּ ba בְּ in
עֲשֹׂתֹ֣ו ʕᵃśōṯˈô עשׂה make
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָ֑חַז ʔˈāḥaz אחז seize
יַעְטֹ֥ף yaʕṭˌōf עטף turn aside
יָ֝מִ֗ין ˈyāmˈîn יָמִין right-hand side
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶרְאֶֽה׃ ʔerʔˈeh ראה see
23:9. si ad sinistram quid agat non adprehendam eum si me vertam ad dextram non videbo illum
If to the left hand, what shall I do? I shall not take hold on him: if I turn myself to the right hand, I shall not see him.
23:9. If I turn to the left, what can I do? I will not take hold of him. If I turn myself to the right, I will not see him.
23:9. On the left hand, where he doth work, but I cannot behold [him]: he hideth himself on the right hand, that I cannot see [him]:
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Adam Clarke: Commentary on the Bible - 1831
23:9: On the left hand, where he doth work - In these two verses Job mentions the four cardinal points of the heavens: the East, by the word קדם kedem, which signifies before; the West, by אחור achor, which signifies after, or the back part; the North, by שמאל semol, which signifies the left; and the South, by ימין yamin, which signifies the right. Such is the situation of the world to a man who faces the east; see Gen 13:9, Gen 13:11; Gen 28:14. And from this it appears that the Hebrews, Idumeans, and Arabs had the same ideas of these points of the heavens. It is worthy of remark that Job says, He hideth himself on the right hand, (the south), that I cannot see him: for in fact, the southern point of heaven is not visible in Idumea, where Job was. Hence it comes that when he spake before, of the constellations of the antarctic pole, he terms them the hidden chambers of the south; i.e., those compartments of the celestial concave that never appeared above the horizon in that place - See Calmet.
Mr. Good translates these verses as follows: -
Behold! I go forward, and he is not there;
And backward, but I cannot perceive him.
On the left hand I feel for him, but trace him not:
He enshroudeth the right hand, and I cannot see him.
The simple rendering of Coverdale is nervous and correct: -
For though I go before, I fynde hym not:
Yf I come behynde, I can get no knowledge of him:
Yf I go on the left syde to pondre his workes,
I cannot atteyne unto them:
Agayne, yf I go on the right syde, he hydeth himself,
That I cannot se him.
Albert Barnes: Notes on the Bible - 1834
23:9: On the left hand - That is, in the North - at the left hand when the face was turned to the East. So the Chaldee, בצפונא - "on the North." The other versions, the Vulgate, the Septuagint, the Syriac, Castellio, Luther, etc., render it "on the left hand." The common term among the Hebrews for the "North" is צפון tsâ phô n - (from צפן tsâ phan - "to hide," or "conceal"), meaning the hidden, concealed, or dark region, since the ancients regarded the North as the seat of gloom and darkness, (Homer, Odyssey ix. 25ff), while they supposed the South to be illuminated by the sun. "Gesenius." Frequently, however, as here, the word "left," or "left hand," is used. The region of the North is intended.
Where he doth work - Where there are such wonderful manifestations of his majesty and glory. May Job here not refer to the "Aurora Borealis," the remarkable display of the power of God which is seen in those regions? May he not have felt that there was some special reason why he might hope to meet with God in that quarter, or to see him manifest himself amidst the brilliant lights that play along the sky, as if to precede or accompany him? And when he had looked to the splendor of the rising sun, and the glory of his setting, in vain, was it not natural to turn his eye to the next remarkable manifestation, as he supposed, of God, in the glories of the Northern lights, and to expect to find him there? There is reason to think that the ancient Chaldeans, and other pagans, regarded the regions of the North, illuminated with these celestial splendors, as the special residence of the gods (see the notes at Isa 14:13), and it seems probable that Job may have had allusion to some such pRev_ailing opinion.
But I cannot behold him - I can see the exhibition of remarkable splendor, but still "God" is unseen. He does not come amidst those glories to give me an opportunity to carry my cause before him. The meaning, then, of this is, "Disappointed in the East and the West. I turn to the North. There I have been accustomed to witness extraordinary manifestations of his magnificence and glory. There beautiful constellations circle the pole. There the Aurora plays, and seems to be the manifestation of the glory of God. Next to the glory of the rising and setting sun, I turn to those brilliant lights, to see if there I may not find my God, but in vain. Those lights are cold and chilly, and Rev_eal no God to my soul. Disappointed, then I turn to the last point, the South, to see if I can find him there."
He hideth himself on the right hand - On the South. The South was to the ancients an unknown region. The deserts of Arabia, indeed, stretched away in that region, and they were partially known, and they had some knowledge that the sea was beyond. But they regarded the regions farther to the South, if there was land there, as wholly impassable and uninhabitable on account of the heat. The knowledge of geography was slowly acquired, and, of course, it is impossible to tell what were the views which pRev_ailed on the subject in the time of Job. That there was little accuracy of information about remote countries must be regarded as an indisputable fact; and, probably, they had little conception of distant parts of the earth, except that formed by conjecture. Interesting details of the views of the ancients, on this subject, may be found in the Encyclopedia of Geography, vol. i. pp. 10-68; compare particularly the notes at .
The earth was regarded as encompassed with waters, and the distant southern regions, on account of the impossibility of passing through the heat of the torrid zone, were supposed to be inaccessible. To those hidden and unknown realms, Job says he now turned, when he had in vain looked to each other quarter of the heavens, to see if he could find some manifestation of God. Yet he looked to that quarter equally in vain. God "hid" or "concealed" himself in those inaccessible regions so that he could not approach him. The meaning is, "I am also disappointed here. He hides himself in that distant land. In the burning and impassable wastes which stretch themselves to an unknown extent there, I cannot find him. The feet of mortals cannot traverse those burning plains, and there I cannot approach him. To whatever point of the compass I turn, I am left in equal darkness." What a striking description is this of the darkness that sometimes comes over the Christian's soul, prompting to the language, "O that I knew where I might find him! That I could come to his throne!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: he hideth himself: Psa 89:46; Isa 8:17
Job 23:10
John Gill
23:9 On the left hand, where he doth work, but I cannot behold him,.... The northern part of the world, where his seat is, or the circle of the earth, says Bar Tzemach, and who has stretched out the north over the empty place, Job 26:7. Jarchi's note is, when he created it, he did not make it the place of his throne: God works everywhere in a way of providence, but in some places more eminently than in others; the northern part of the world is observed to be more inhabited than the southern, and the people of it to be more active in war and business than elsewhere; and more and greater things are done by God among them as instruments than among any other; and Mr. Caryl observes, that the Gospel has ever more generally and more clearly been preached here than in the southern parts of the world; and perhaps by the northern chambers in Ezekiel's vision, Ezek 42:1, were designed the Protestant churches in the northern parts, as it is well known the Protestant doctrine is called the northern heresy: but what Job meant by God's works in the north is not easy to say; but as this refers to some place where God had been used to work either in the way of providence or grace, it was the most likely one to find him in, and yet Job could not behold him, or get any sight of him, either as on a throne of grace or justice:
he hideth himself on the right hand, that I cannot see him; or "he covereth the right hand" (h), the southern parts of the world; he covers the face of the south with his face, that I cannot see him, so Jarchi; this is said because the south is covered with the waters of the ocean, as Bar Tzemach observes; what we call the South sea: or rather the meaning is, that God covered himself on the right hand, or on the south, as with a garment, as the word signifies; wrapped himself up either in light inaccessible, as with a garment, or with clouds of darkness, that he could not be seen; and if he hides himself, as he often does from the best of men, who can behold him? Job 34:29; see Job 9:11.
(h) "operiet dextram", Montanus, Junius & Tremellius; so Cocceius, Drusius, Schmidt, Schultens, & Broughton.
Robert Jamieson, A. R. Fausset and David Brown
23:9 Rather, "To the north."
work--God's glorious works are especially seen towards the north region of the sky by one in the northern hemisphere. The antithesis is between God working and yet not being beheld: as in Job 9:11, between "He goeth by," and "I see Him not." If the Hebrew bears it, the parallelism to the second clause is better suited by translating, as UMBREIT, "doth hide himself"; but then the antithesis to "behold" would be lost.
right hand--"in the south."
hideth--appropriately, of the unexplored south, then regarded as uninhabitable because of its heat (see Job 34:29).
23:1023:10: Զի ինքն գիտէ զճանապարհս իմ, եւ քննեաց զիս իբրեւ զոսկի[9308]։ [9308] Ոմանք. Որպէս զոսկի։
10 քանի որ ինքը գիտէ իմ վարքը, քննել-կշռել է, կարծես թէ ոսկի:
10 Իսկ անիկա գիտէ իմ ճամբաս։Երբ զիս փորձէ, ոսկիի պէս պիտի ելլեմ։
Զի ինքն գիտէ զճանապարհս իմ, եւ քննեաց զիս իբրեւ զոսկի:

23:10: Զի ինքն գիտէ զճանապարհս իմ, եւ քննեաց զիս իբրեւ զոսկի[9308]։
[9308] Ոմանք. Որպէս զոսկի։
10 քանի որ ինքը գիտէ իմ վարքը, քննել-կշռել է, կարծես թէ ոսկի:
10 Իսկ անիկա գիտէ իմ ճամբաս։Երբ զիս փորձէ, ոսկիի պէս պիտի ելլեմ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1023:10 Но Он знает путь мой; пусть испытает меня, выйду, как золото.
23:10 οἶδεν οιδα aware γὰρ γαρ for ἤδη ηδη already ὁδόν οδος way; journey μου μου of me; mine διέκρινεν διακρινω discriminate; doubt δέ δε though; while με με me ὥσπερ ωσπερ just as τὸ ο the χρυσίον χρυσιον gold piece; gold leaf
23:10 כִּֽי־ kˈî- כִּי that יָ֭דַע ˈyāḏaʕ ידע know דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way עִמָּדִ֑י ʕimmāḏˈî עִמָּד company בְּ֝חָנַ֗נִי ˈbᵊḥānˈanî בחן examine כַּ ka כְּ as † הַ the זָּהָ֥ב zzāhˌāv זָהָב gold אֵצֵֽא׃ ʔēṣˈē יצא go out
23:10. ipse vero scit viam meam et probavit me quasi aurum quod per ignem transitBut he knoweth my way, and has tried me as gold that passeth through the fire:
10. But he knoweth the way that I take; when he hath tried me, I shall come forth as gold.
23:10. Truly, he knows my way and has tested me like gold that passes through fire.
23:10. But he knoweth the way that I take: [when] he hath tried me, I shall come forth as gold.
But he knoweth the way that I take: [when] he hath tried me, I shall come forth as gold:

23:10 Но Он знает путь мой; пусть испытает меня, выйду, как золото.
23:10
οἶδεν οιδα aware
γὰρ γαρ for
ἤδη ηδη already
ὁδόν οδος way; journey
μου μου of me; mine
διέκρινεν διακρινω discriminate; doubt
δέ δε though; while
με με me
ὥσπερ ωσπερ just as
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
23:10
כִּֽי־ kˈî- כִּי that
יָ֭דַע ˈyāḏaʕ ידע know
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
בְּ֝חָנַ֗נִי ˈbᵊḥānˈanî בחן examine
כַּ ka כְּ as
הַ the
זָּהָ֥ב zzāhˌāv זָהָב gold
אֵצֵֽא׃ ʔēṣˈē יצא go out
23:10. ipse vero scit viam meam et probavit me quasi aurum quod per ignem transit
But he knoweth my way, and has tried me as gold that passeth through the fire:
23:10. Truly, he knows my way and has tested me like gold that passes through fire.
23:10. But he knoweth the way that I take: [when] he hath tried me, I shall come forth as gold.
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
10-12. Бог скрывается от Иова с тою целью, чтобы не дать ему возможности оправдаться (проявление вражды), так как знает, что с суда он выйдет столь же чистым, как золото из горнила (ст. 10; ср. Притч XVII:3; Зах XIII:9). Неизбежность последнего объясняется тем, что Иов в течение всей своей жизни был тверд в благочестии. Он не уклонялся от пути, указанного Богом (ст. 11; ср. Пс XVI:5; CXXIV:5; Ис XXX:11), предпочитал божественную волю своим личным желаниям ("правила", евр. "хукки" - противоположные божественным законам законы греховной природы ср. Рим VII:23).
Adam Clarke: Commentary on the Bible - 1831
23:10: But he knoweth the way that I take - He approves of my conduct; my ways please him. He tries me: but, like gold, I shall lose nothing in the fire; I shall come forth more pure and luminous. If that which is reputed to be gold is exposed to the action of a strong fire, if it be genuine, it will lose nothing of its quality, nor of its weight. If it went into the fire gold, it will come out gold; the strongest fire will neither alter nor destroy it. So Job: he went into this furnace of affliction an innocent, righteous man; he came out the same. His character lost nothing of its value, nothing of its lustre.
Albert Barnes: Notes on the Bible - 1834
23:10: But he knoweth the way that I take - Margin, "is with me." That is, "I have the utmost confidence in him. Though I cannot see him, yet he sees me, and he knows my integrity; and whatever people may say, or however they may misunderstand my character, yet he is acquainted with me, and I have the fullest confidence that he will do me justice."
When he hath tried me - When he has subjected me to all the tests of character which he shall choose to apply.
I shall come forth as gold - As gold that is tried in the crucible, and that comes forth the more pure the intenser is the heat. The application of fire to it serves to separate every particle of impurity or alloy, and leaves only the pure metal. So it is with trials applied to the friend of God; and we may remark
(1) That all real piety will bear "any" test that may be applied to it, as gold will bear any degree of heat without being injured or destroyed.
(2) That the effect of all trials is to purify piety, and make it more bright and valuable, as is the effect of applying intense heat to gold.
(3) There is often much alloy in the piety of a Christian, as there is in gold, that needs to be removed by the fiery trial of affliction. Nothing else will remove it but trial, as nothing will be so effectual a purifier of gold as intense heat.
(4) A true Christian should not dread trial. It will not hurt him. He will be the more valuable for his trials, as gold is for the application of heat. There is no danger of destroying true piety. It will live in the flames, and will survive the raging heat that shall yet consume the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: he knoweth: Gen 18:19; Kg2 20:3; Psa 1:6, Psa 139:1-3; Joh 21:17; Ti2 2:19
the way that I take: Heb. the way that is with me
he hath: Job 1:11, Job 1:12, Job 2:5, Job 2:6; Deu 8:2; Psa 17:3, Psa 66:10; Pro 17:3; Zac 13:9; Mal 3:2, Mal 3:3; Heb 11:17; Jam 1:2-4, Jam 1:12; Pe1 1:7
I shall: Job 42:5-8
Job 23:11
Carl Friedrich Keil and Franz Delitzsch
23:10
10 For He knoweth the way that is with me:
If He should prove me, I should come forth as gold.
11 My foot held firm to His steps;
His way I kept, and turned not aside.
12 The command of His lips - I departed not from it;
More than my own determination I kept the words of His mouth.
13 Yet He remaineth by one thing, and who can turn Him?
And He accomplisheth what His soul desireth.
That which is not merely outwardly, but inwardly with (אם) any one, is that which he thinks and knows (his consciousness), Job 9:35; Job 15:9, or his willing and acting, Job 10:13; Job 27:11 : he is conscious of it, he intends to do it; here, Job 23:10, עם is intended in the former sense, in Job 23:14 in the latter. The "way with me" is that which his conscience (συνείδησις) approves (συμμαρτυρεῖ); comp. Psychol. S. 134. This is known to God, so that he who is now set down as a criminal would come forth as tried gold, in the event of God allowing him to appear before Him, and subjecting him to judicial trial. בּחנני is the praet. hypotheticum so often mentioned, which is based upon the paratactic character of the Hebrew style, as Gen 44:22; Ruth 2:9; Zech 13:6; Ges. 155, 4, a. His foot has held firmly
(Note: On אחז, Carey correctly observes, and it explains the form of the expression: The oriental foot has a power of grasp and tenacity, because not shackled with shoes from early childhood, of which we can form but little idea.)
to the steps of God (אשׁוּר, together with אשּׁוּר, Job 31:7, from אשׁר Piel, to go on), so that he was always close behind Him as his predecessor (אחז( ro synon. תּמך, Ps 17:5; Prov 5:5). He guarded, i.e., observed His way, and turned not aside (אט fut. apoc. Hiph. in the intransitive sense of deflectere, as e.g., Ps 125:5).
In Job 23:12, מצות שׂפתיו precedes as cas. absolutus (as respects the command of His lips); and what is said in this respect follows with Waw apod. (= Arab. f) without the retrospective pronoun ממּנּה (which is omitted for poetic brevity). On this prominence of a separate notion after the manner of an antecedent. The Hiph. המישׁ, like הטּה, Job 23:11, and הלּיז, Prov 4:21, is not causative, but simply active in signification. In Job 23:12 the question arises, whether צפן מן is one expression, as in Job 17:4, in the sense of "hiding from another," or whether מן is comparative. In the former sense Hirz. explains: I removed the divine will from the possible ascendancy of my own. But since צפן is familiar to the poet in the sense of preserving and laying by (צפוּנים( y, treasures, Job 20:26), it is more natural to explain, according to Ps 119:11 : I kept the words (commands) of Thy mouth, i.e., esteemed them high and precious, more than my statute, i.e., more than what my own will prescribed for me.
(Note: Wetzstein arranges the significations of צפן as follows: - 1. (Beduin) intr. fut. i, to contain one's self, to keep still (hence in Hebr. to lie in wait), to be rapt in thought; conjug. II. c. acc. pers. to make any one thoughtful, irresolute. 2. (Hebr.) trans. fut. o, to keep anything to one's self, to hold back, to keep to one's self; Niph. to be held back, i.e., either concealed or reserved for future use. Thus we see how, on the one hand, צפן is related to טמן, e.g., Job 20:26 (Arab. itmaanna, to be still); and, on the other, can interchange with צפה in the signification designare (comp. Job 15:22 with Job 15:20; Job 21:19), and to spy, lie in wait (comp. Ps 10:8; Ps 56:7; Prov 1:11, Prov 1:18, with Ps 37:32).)
The meaning is substantially the same; the lxx, which translates ἐν δὲ κόλπῳ μου (בּחקי), which Olsh. considers to be "perhaps correct," destroys the significance of the confession. Hirz. rightly refers to the "law in the members," Rom 7:23 : חקּי is the expression Job uses for the law of the sinful nature which strives against the law of God, the wilful impulse of selfishness and evil passion, the law which the apostle describes as ἕτερος νόμος, in distinction from the νόμος τοῦ Θεοῦ (Psychol. S. 379). Job's conscience can give him this testimony, but He, the God who so studiously avoids him, remains in one mind, viz., to treat him as a criminal; and who can turn Him from His purpose? (the same question as Job 9:12; Job 11:10); His soul wills it (stat pro ratione voluntas), and He accomplishes it. Most expositors explain permanet in uno in this sense; the Beth is the usual ב with verbs of entering upon and persisting in anything. Others, however, take the ב as Beth essentiae: He remains one and the same, viz., in His conduct towards me (Umbr., Vaih.), or: He is one, is alone, viz., in absolute majesty (Targ. Jer.; Schult., Ew., Hlgst., Schlottm.), which is admissible, since this Beth occurs not only in the complements of a sentence (Ps 39:7, like a shadow; Is 48:10, after the manner of silver; Ps 55:19, in great number; Ps 35:2, as my help), but also with the predicate of a simple sentence, be it verbal (Job 24:13; Prov 3:26) or substantival (Ex 18:4; Ps 118:7). The same construction is found also in Arabic, where, however, it is more frequent in simple negative clauses than in affirmative (vid., Psalter, i. 272). The assertion: He is one (as in the primary monotheistic confession, Deut 6:4), is, however, an expression for the absoluteness of God, which is not suited to this connection; and if הוא באחד is intended to be understood of the unchangeable uniformity of His purpose concerning Job, the explanation: versatur (perstat) in uno, Arab. hua fi wâhidin, is not only equally, but more natural, and we therefore prefer it.
Here again God appears to Job to be his enemy. His confidence towards God is again overrun by all kinds of evil, suspicious thoughts. He seems to him to be a God of absolute caprice, who punishes where there is no ground for punishment. There is indeed a phrase of the abiding fact which he considers superior to God and himself, both being conceived of as contending parties; and this phase God avoids, He will not hear it. Into this vortex of thoughts, as terrible as they are puerile, Job is hurried forward by the persuasion that his affliction is a decree of divine justice. The friends have greatly confirmed him in this persuasion; so that his consciousness of innocence, and the idea of God as inflicting punishment, are become widely opposite extremes, between which his faith is hardly able to maintain itself. It is not his affliction in itself, but this persuasion, which precipitates him into such a depth of conflict, as the following strophe shows.
Geneva 1599
23:10 But he knoweth the (f) way that I take: [when] he hath tried me, I shall come forth as gold.
(f) God has this preeminence about me, that he knows my way: that is, that I am not able to judge his work, he shows also his confidence, that God uses him for his profit.
John Gill
23:10 But he knoweth the way that I take,.... This he seems to say in a way of solace to himself, comforting and contenting himself, that though he could not find God, nor knew where he was, or what way he took, nor the reasons of his ways and dispensations with the children of men, and with himself, yet God knew where he was, and what way he took; by which he means either the way he took, being directed to it for his acceptance with God, his justification before him, and eternal salvation; which was his living Redeemer, he looked unto by faith for righteousness and eternal life: or rather the way and manner of life he took to, the course of his conversation, walking in all the commandments and ordinances of the Lord, in the paths of piety and truth, of righteousness and holiness; and this God knew not barely by his omniscience, as he knows all the ways of men, good and bad; his eyes are upon them, lie compasses them, and is thoroughly acquainted with them; but by way of approbation, he approved of it, and was well pleased with it, it being so agreeable to his revealed will, so pure and holy; thus the Lord knows the way of the righteous, Ps 1:6;
when he hath tried me, I shall come forth as gold; as pure as gold, as free from dross as that, appear quite innocent of the charges brought against him, and shine in his integrity. He was as valuable and precious as gold, as all God's people are in his esteem, however reckoned of by others; they are precious sons of Zion, comparable to fine gold; not that they have any intrinsic, worth in themselves, they are in no wise the better than others by nature; but through the grace of God bestowed on them, which is as gold tried in the fire; and through the righteousness of Christ imputed to them, which is gold of Ophir, and clothing of wrought gold; and, on account of both, they are like a mass of gold, and are the chosen of God, and precious: this gold he tries, the Lord trieth the righteous; and which he does by afflictive providences; he puts them into the furnace of affliction, which is the fiery trial to try them; and hereby their graces are tried, their faith, hope, love, patience, &c. their principles and doctrines they embrace, whether they are gold, silver, and precious stones, or whether wood, hay, and stubble; the fire tries every man's work, of what sort it is, and whether they will abide by them and their profession also, whether they will adhere to it; and by this means he purges away their dross and tin, and they come out of the furnace as pure gold in great lustre and brightness, as those in Rev_ 7:13; now Job was in this furnace and trying; and he was confident that, as he should come out of it, he should appear to great advantage, pure and spotless; though it may be he may have respect to his trial at the bar of justice, where he desired to be tried, and be brought under the strictest examination; and doubted not but he should be acquitted, and shine as bright as gold; nay, these words may be given as a reason why God would not be found by him as his Judge to try his cause, because he knew his uprightness and integrity, and that he must go from him acquitted and discharged; and therefore, for reasons unknown to him, declined the judging of him; to this purpose Jarchi interprets the words, which may be rendered, "for he knoweth the way that I take" (a); and therefore will not be seen by me, nor appear to judge me: "he hath tried me"; again and again, and has seen the integrity of my heart, as Sephorno interprets it, and well knows my innocence; see Ps 17:3; and if he would try me again, "I shall come forth as gold"; quite clear of all charges and imputations; I am able to stand the strictest scrutiny: this he said as conscious of his uprightness, and of his strict regard to the ways and word of God, as follows; but this was a bold saying, and an unbecoming expression of his to God; and of which he afterwards was ashamed and repented, when God appeared and spoke to him out of the whirlwind.
(a) "quia", Pagninus, Montanus, Mercerus, Piscator, Michaelis; "nam", Tigurine version, Cocceius, Schultens.
John Wesley
23:10 Gold - Which comes out of the furnace pure from all dross.
Robert Jamieson, A. R. Fausset and David Brown
23:10 But--correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in Job 23:11. So in me, Job 4:21); though for some inscrutable cause He as yet hides Himself (Job 23:8-9).
when--let Him only but try my cause, I shall, &c.
23:1123:11: Հասի՛ց ՚ի պատուիրանս նորա. զճանապարհս նորա պահեցից եւ ո՛չ եւս թիւրեցայց։
11 Կ’ըմբռնեմ նրա պատուիրանները, կ’ընթանամ նրա ճանապարհներով ու էլ չեմ շեղուի:
11 Ոտքս անոր քայլերուն վրայ հաստատուեցաւ, Անոր ճամբան պահելով՝ չմոլորեցայ։
Հասից ի պատուիրանս նորա, զճանապարհս նորա պահեցից եւ ոչ եւս թիւրեցայց:

23:11: Հասի՛ց ՚ի պատուիրանս նորա. զճանապարհս նորա պահեցից եւ ո՛չ եւս թիւրեցայց։
11 Կ’ըմբռնեմ նրա պատուիրանները, կ’ընթանամ նրա ճանապարհներով ու էլ չեմ շեղուի:
11 Ոտքս անոր քայլերուն վրայ հաստատուեցաւ, Անոր ճամբան պահելով՝ չմոլորեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1123:11 Нога моя твердо держится стези Его; пути Его я хранил и не уклонялся.
23:11 ἐξελεύσομαι εξερχομαι come out; go out δὲ δε though; while ἐν εν in ἐντάλμασιν ενταλμα precept αὐτοῦ αυτος he; him ὁδοὺς οδος way; journey γὰρ γαρ for αὐτοῦ αυτος he; him ἐφύλαξα φυλασσω guard; keep καὶ και and; even οὐ ου not μὴ μη not ἐκκλίνω εκκλινω deviate; avoid
23:11 בַּ֭ ˈba בְּ in אֲשֻׁרֹו ʔᵃšurˌô אָשׁוּר step אָחֲזָ֣ה ʔāḥᵃzˈā אחז seize רַגְלִ֑י raḡlˈî רֶגֶל foot דַּרְכֹּ֖ו darkˌô דֶּרֶךְ way שָׁמַ֣רְתִּי šāmˈartî שׁמר keep וְ wᵊ וְ and לֹא־ lō- לֹא not אָֽט׃ ʔˈāṭ נטה extend
23:11. vestigia eius secutus est pes meus viam eius custodivi et non declinavi ex eaMy foot hath followed his steps, I have kept his way, and have not declined from it.
11. My foot hath held fast to his steps; his way have I kept, and turned not aside.
23:11. My feet have been following his footsteps; I have kept to his way and have not strayed from it.
23:11. My foot hath held his steps, his way have I kept, and not declined.
My foot hath held his steps, his way have I kept, and not declined:

23:11 Нога моя твердо держится стези Его; пути Его я хранил и не уклонялся.
23:11
ἐξελεύσομαι εξερχομαι come out; go out
δὲ δε though; while
ἐν εν in
ἐντάλμασιν ενταλμα precept
αὐτοῦ αυτος he; him
ὁδοὺς οδος way; journey
γὰρ γαρ for
αὐτοῦ αυτος he; him
ἐφύλαξα φυλασσω guard; keep
καὶ και and; even
οὐ ου not
μὴ μη not
ἐκκλίνω εκκλινω deviate; avoid
23:11
בַּ֭ ˈba בְּ in
אֲשֻׁרֹו ʔᵃšurˌô אָשׁוּר step
אָחֲזָ֣ה ʔāḥᵃzˈā אחז seize
רַגְלִ֑י raḡlˈî רֶגֶל foot
דַּרְכֹּ֖ו darkˌô דֶּרֶךְ way
שָׁמַ֣רְתִּי šāmˈartî שׁמר keep
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָֽט׃ ʔˈāṭ נטה extend
23:11. vestigia eius secutus est pes meus viam eius custodivi et non declinavi ex ea
My foot hath followed his steps, I have kept his way, and have not declined from it.
23:11. My feet have been following his footsteps; I have kept to his way and have not strayed from it.
23:11. My foot hath held his steps, his way have I kept, and not declined.
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Adam Clarke: Commentary on the Bible - 1831
23:11: My foot hath held his steps, his way have I kept - I have carefully marked his providential dealings; and in his way - his pure and undefiled religion - have I walked. I have not only been generally but particularly religious: I have attended carefully to the weightier matters of the law, and have not forgotten its slightest injunctions.
Coverdale is curious: - Nevertheles my fete kepe his path, his hye strete have I holden, and not gone out of it. The hye strete is highway, the causeway, or raised road; formed, as they anciently were, by stones in the manner of pavement. It has its name from the Latin strata, paved, via being understood: via lapidibus strata, "a way paved with stones:" hence street, a raised road or pavement either in town or country. And hence the four grand Roman or British roads which intersected this kingdom: viz. Watling street, Icknild or Ricknild street, Ermin street, and Fosse street. Some say these streets or roads were made by Bellinus, a British king. Fosse street began in Cornwall, passed through Devonshire, Somersetshire, and along by Titbury upon Toteswould, beside Coventry, unto Leicester; and thence by the wide plains to Newark and to Lincoln, where it ends. Watling street begins at Dover, passes through the middle of Kent, over the Thames by London, running near Westminster, and thence to St. Alban's, Dunstable, Stratford, Towcester, Weden, Lilbourn, Atherston, Wreaken by Severn, Worcester, Stratton, through Wales unto Cardigan, and on to the Irish sea. Ermin, or Erminage street, running from St. David's in Wales, to Southampton. Ricknild, or Icknild street, running by Worcester, Wycomb, Birmingham, Lichfield, Derby, Chesterfield, and by York, into Tynemouth. See Camden, Holinshed, and Minshieu.
Albert Barnes: Notes on the Bible - 1834
23:11: My foot hath held his steps - Roberts, in his Oriental Illustrations, and the Editor of the Pictorial Bible, suppose that there is an allusion here to the active, grasping power which the Orientals have in their feet and toes. By constant usage they accustom themselves to make use of them in holding things in a manner which to us seems almost incredible, and they make the toes perform almost the work of fingers. We bind ours fast from early childhood in our close shoes, and they become useless except for the purpose of walking. But the Orientals use theirs differently. They seize upon an object with their toes, and hold it fast. If in walking along they see anything on the ground which they desire to pick up, instead of stooping as we would, they seize it with their toes, and lift it up. Alypulle, a Kandian chief, was about to be beheaded. When he arrived at the place of execution, he looked round for some object on which to seize, and saw a small shrub, and seized it with his toes, and held it fast in order to be firm while the executioner did his office. "Roberts." So an Arab in treading firmly, or in taking a determined stand, seems to lay hold of, to grasp the ground with his toes, giving a fixedness of position inconceivable to those whose feet are cramped by the use of tight shoes. This may be the meaning here, that Job had fixed himself firmly in the footsteps of God, and had adhered tenaciously to him; or, as it is rendered by Dr. Good," In his steps will I rivet my feet."
And not declined - Turned aside.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: My foot: Sa1 12:2-5; Psa 18:20-24, Psa 44:18; Act 20:18, Act 20:19, Act 20:33, Act 20:34; Co2 1:12; Th1 2:10
his way: Job 17:9; Psa 36:3, Psa 125:5; Zep 1:6; Luk 8:13-15; Rom 2:7; Pe2 2:20-22
Job 23:12
John Gill
23:11 My foot hath held his steps,.... Trod in the steps he has walked in; he followed God closely, imitated him in acts of holiness and righteousness, of mercy, kindness, and beneficence; and he continued therein; as he set his foot in the steps of God, which were to him for an example, he persisted therein; as he followed on to know him, so to imitate him, and walk worthy of him:
his way have I kept; the way he prescribed him, and directed him to walk in, the way of his commandments, which he observed constantly, and kept; though not perfectly, yet with great delight and pleasure, and so as not to be chargeable with any gross neglect of them, but in some sense to walk in all of them blameless, as not to be culpable before men:
and not declined: from the way of God, did not turn aside from it to the right or left, or go into crooked paths with wicked men, or wickedly depart from his God, his ways and worship, as David says, Ps 18:21.
John Wesley
23:11 Steps - The steps or paths which God hath appointed men to walk in.
Robert Jamieson, A. R. Fausset and David Brown
23:11 held--fast by His steps. The law is in Old Testament poetry regarded as a way, God going before us as our guide, in whose footsteps we must tread (Ps 17:5).
declined-- (Ps 125:5).
23:1223:12: Զպատուիրանօք նորա ո՛չ անցից՝ զի մի՛ մեռանիցիմ. ՚ի ծո՛ց իմ թաքուցից զբանս նորա[9309]։ [9309] Ոմանք. ՚Ի ծոց իմ թագուցի զբանս։
12 Պատուիրաններից դուրս չեմ գայ բնաւ, որ չմեռնեմ ես: Խօսքերը նրա ծոցումս կը պահեմ:
12 Անոր շրթունքներուն պատուիրանքներէն չզատուեցայ։Անոր բերնին խօսքերը իմ պիտոյքէս աւելի պահեցի։
Զպատուիրանօք նորա ոչ անցից` զի մի՛ մեռանիցիմ, ի ծոց իմ թաքուցից զբանս նորա:

23:12: Զպատուիրանօք նորա ո՛չ անցից՝ զի մի՛ մեռանիցիմ. ՚ի ծո՛ց իմ թաքուցից զբանս նորա[9309]։
[9309] Ոմանք. ՚Ի ծոց իմ թագուցի զբանս։
12 Պատուիրաններից դուրս չեմ գայ բնաւ, որ չմեռնեմ ես: Խօսքերը նրա ծոցումս կը պահեմ:
12 Անոր շրթունքներուն պատուիրանքներէն չզատուեցայ։Անոր բերնին խօսքերը իմ պիտոյքէս աւելի պահեցի։
zohrab-1805▾ eastern-1994▾ western am▾
23:1223:12 От заповеди уст Его не отступал; глаголы уст Его хранил больше, нежели мои правила.
23:12 ἀπὸ απο from; away ἐνταλμάτων ενταλμα precept αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not μὴ μη not παρέλθω παρερχομαι pass; transgress ἐν εν in δὲ δε though; while κόλπῳ κολπος bosom; bay μου μου of me; mine ἔκρυψα κρυπτω hide ῥήματα ρημα statement; phrase αὐτοῦ αυτος he; him
23:12 מִצְוַ֣ת miṣwˈaṯ מִצְוָה commandment שְׂ֭פָתָיו ˈśᵊfāṯāʸw שָׂפָה lip וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָמִ֑ישׁ ʔāmˈîš מושׁ depart מֵ֝ ˈmē מִן from חֻקִּ֗י ḥuqqˈî חֹק portion צָפַ֥נְתִּי ṣāfˌantî צפן hide אִמְרֵי־ ʔimrê- אֵמֶר word פִֽיו׃ fˈiʸw פֶּה mouth
23:12. a mandatis labiorum eius non recessi et in sinu meo abscondi verba oris eiusI have not departed from the commandments of his lips, and the words of his mouth I have hid in my bosom.
12. I have not gone back from the commandment of his lips; I have treasured up the words of his mouth more than my necessary food.
23:12. I have not withdrawn from the commands of his lips, and the words of his mouth I have hidden in my sinews.
23:12. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary [food].
Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary:

23:12 От заповеди уст Его не отступал; глаголы уст Его хранил больше, нежели мои правила.
23:12
ἀπὸ απο from; away
ἐνταλμάτων ενταλμα precept
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
παρέλθω παρερχομαι pass; transgress
ἐν εν in
δὲ δε though; while
κόλπῳ κολπος bosom; bay
μου μου of me; mine
ἔκρυψα κρυπτω hide
ῥήματα ρημα statement; phrase
αὐτοῦ αυτος he; him
23:12
מִצְוַ֣ת miṣwˈaṯ מִצְוָה commandment
שְׂ֭פָתָיו ˈśᵊfāṯāʸw שָׂפָה lip
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָמִ֑ישׁ ʔāmˈîš מושׁ depart
מֵ֝ ˈmē מִן from
חֻקִּ֗י ḥuqqˈî חֹק portion
צָפַ֥נְתִּי ṣāfˌantî צפן hide
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽיו׃ fˈiʸw פֶּה mouth
23:12. a mandatis labiorum eius non recessi et in sinu meo abscondi verba oris eius
I have not departed from the commandments of his lips, and the words of his mouth I have hid in my bosom.
23:12. I have not withdrawn from the commands of his lips, and the words of his mouth I have hidden in my sinews.
23:12. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary [food].
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Adam Clarke: Commentary on the Bible - 1831
23:12: The commandment of his lips - The written law that proceeded from his own mouth.
I have esteemed the words of his mouth - Mr. Good has given a better version of the original: In my bosom have I stored up the words of his mouth. The Asiatics carry every thing precious or valuable in their bosom, their handkerchiefs, jewels, purses, etc. Job, therefore, intimates that the words of God's mouth were to him a most precious treasure.
Albert Barnes: Notes on the Bible - 1834
23:12: Neither have I gone back - I have not put away or rejected.
The commandment of his lips - That which he has spoken, or which has proceeded out of his mouth.
I have esteemed - Margin, "hid," or, "laid up." The Hebrew is, "I have hid," as we hide or lay up that which is valuable. It is a word often applied to laying up treasures, or concealing them so that they would be safe.
More than my necessary food - Margin, "or, appointed portion." Dr. Good renders it, "In my bosom have I laid up the words of his mouth." So Noyes, "The words of his mouth I have treasured up in my bosom." So Wemyss; and so it is rendered in the Vulgate, and by the Septuagint. The variety in the translation has arisen from the difference of reading in regard to the Hebrew word מחקי mē chô qı̂ y. Instead of this meaning "more than my portion" or "allowance," the Septuagint and Vulgate appear to have read בחקי bē chô qı̂ y - "in my bosom." But there is no authority for the change, and there seems to be no reason for it. The word חק chô q, means something decreed, designated, appointed; then an appointed portion, as of labor, Exo 5:14; then of food - an allowance of food, Pro 30:8; then a limit, bound, law, statute, etc. It seems to me that the word here means "purpose, intention, rule, or design," and that the idea is that he had regarded the commands of God more "than his own purposes." He had been willing to sacrifice his own designs to the will of God, and had thus shown his preference for God and his law. This sense seems to be the most simple of any, and it is surprising that it has not occurred to any expositors. So the same word is used in . If this be the meaning, it expresses a true sentiment of piety in all ages. He who is truly religious is willing to sacrifice and abandon his own plans at the command of God. Job says that he was conscious of having done this, and he thus had a firm conviction that he was a pious man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Neither: Joh 6:66-69, Joh 8:31; Act 14:22; Heb 10:38, Heb 10:39; Jo1 2:19
I have esteemed: Heb. hid, or, laid up, Job 22:22; Psa 19:9, Psa 19:10, Psa 119:11, Psa 119:103, Psa 119:127; Jer 15:16; Joh 4:32, Joh 4:34; Pe1 2:2
necessary food: or, appointed portion, Luk 12:42, Luk 12:46
Job 23:13
Geneva 1599
23:12 Neither have I gone back from the commandment of his lips; I have (g) esteemed the words of his mouth more than my necessary [food].
(g) His word is more precious to me than the meat with which the body is sustained.
John Gill
23:12 Neither have I gone back from the commandment of his lips,.... From any of the commandments his lips had uttered; meaning not the ten commandments given to Israel, which perhaps as yet were not given, or had not come to the knowledge of Job; some speak of the seven commandments, given to the sons of Noah; See Gill on Gen 9:4. It seems to design any and every commandment that God had given to Noah or Abraham, or any of the patriarchs, before the times of Job, and which he had knowledge of, and which he carefully observed, kept close to, and did not deviate from; but made it the rule of his walk and practice:
I have esteemed the words of his mouth more than my necessary food; the words of the Lord, the doctrines of grace that came from his mouth, are food for faith; there are in them milk for babes, and meat for strong men; they are savoury, salutary, and wholesome words, by which the people of God are nourished up unto eternal life; and they are esteemed by them more than the food that is necessary and convenient for their bodies; see Prov 30:8; for as the soul is preferable to the body, so the food of the one is preferable to the food of the other, and is sweeter, as the words of God are, to the taste of a believer, than honey, or the honeycomb: or "I have hid or laid up, the words of his mouth" (b); he had laid them up in his heart, in order to meditate upon them, and receive comfort and spiritual nourishment from them when he should want it, as men lay up their food in a proper place against the time they want it for their support and refreshment; and Job was more careful to lay up the one than the other; see Ps 119:11; here Job meets with, and has respect unto, the advice of Eliphaz, Job 22:22; and signifies that he had no need to have given him it, he had done this already.
(b) "abscondi", Pagninus, Montanus, Vatablus, Bolducius; "recondidi", Tigurine version, Beza, Junius & Tremellius, Piscator, Drusius, Mercerus, Cocceius, Michaelis, Schultens; so Broughton.
Robert Jamieson, A. R. Fausset and David Brown
23:12 esteemed--rather, "laid up," namely, as a treasure found (Mt 13:44; Ps 119:11); alluding to the words of Eliphaz (Job 22:22). There was no need to tell me so; I have done so already (Jer 15:16).
necessary--"Appointed portion" (of food; as in Prov 30:8). UMBREIT and MAURER translate, "More than my law," my own will, in antithesis to "the words of His mouth" (Jn 6:38). Probably under the general term, "what is appointed to me" (the same Hebrew is in Job 23:14), all that ministers to the appetites of the body and carnal will is included.
23:1323:13: Ապա թէ նա ա՛յնպէս դատեցաւ, ո՞ իցէ որ ընդդէմ դառնայցէ նմա. զի զոր ինքն կամեցաւ եւ արա՛ր[9310]։ [9310] Ոմանք. Ապա եթէ. կամ՝ ապ եթէ նա։
13 Հապա եթէ նա այսպէս դատ անի՝ էլ ո՞վ կը լինի, որ դիմադարձի, որովհետեւ նա ինչ որ կամեցել՝ այն էլ արել է:
13 Բայց անիկա մէկ մտքի վրայ է Եւ ո՞վ կրնայ զանիկա դարձնել. Իր սրտին ուզածը կ’ընէ։
Ապա թէ նա այնպէս դատեցաւ, ո՞ իցէ որ ընդդէմ դառնայցէ նմա. զի զոր ինքն կամեցաւ` եւ արար:

23:13: Ապա թէ նա ա՛յնպէս դատեցաւ, ո՞ իցէ որ ընդդէմ դառնայցէ նմա. զի զոր ինքն կամեցաւ եւ արա՛ր[9310]։
[9310] Ոմանք. Ապա եթէ. կամ՝ ապ եթէ նա։
13 Հապա եթէ նա այսպէս դատ անի՝ էլ ո՞վ կը լինի, որ դիմադարձի, որովհետեւ նա ինչ որ կամեցել՝ այն էլ արել է:
13 Բայց անիկա մէկ մտքի վրայ է Եւ ո՞վ կրնայ զանիկա դարձնել. Իր սրտին ուզածը կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1323:13 Но Он тверд; и кто отклонит Его? Он делает, чего хочет душа Его.
23:13 εἰ ει if; whether δὲ δε though; while καὶ και and; even αὐτὸς αυτος he; him ἔκρινεν κρινω judge; decide οὕτως ουτως so; this way τίς τις.1 who?; what? ἐστιν ειμι be ὁ ο the ἀντειπὼν αντεπω speak against αὐτῷ αυτος he; him ὃ ος who; what γὰρ γαρ for αὐτὸς αυτος he; him ἠθέλησεν θελω determine; will καὶ και and; even ἐποίησεν ποιεω do; make
23:13 וְ wᵊ וְ and ה֣וּא hˈû הוּא he בְ֭ ˈv בְּ in אֶחָד ʔeḥˌāḏ אֶחָד one וּ û וְ and מִ֣י mˈî מִי who יְשִׁיבֶ֑נּוּ yᵊšîvˈennû שׁוב return וְ wᵊ וְ and נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul אִוְּתָ֣ה ʔiwwᵊṯˈā אוה wish וַ wa וְ and יָּֽעַשׂ׃ yyˈāʕaś עשׂה make
23:13. ipse enim solus est et nemo avertere potest cogitationem eius et anima eius quodcumque voluerit hoc facitFor he is alone, and no man can turn away his thought: and whatsoever his soul hath desired, that hath he done.
13. But he is in one , and who can turn him? and what his soul desireth, even that he doeth.
23:13. For he is alone, and no one is able to disturb his intention; and whatever his spirit wills, that he accomplishes.
23:13. But he [is] in one [mind], and who can turn him? and [what] his soul desireth, even [that] he doeth.
But he [is] in one [mind], and who can turn him? and [what] his soul desireth, even [that] he doeth:

23:13 Но Он тверд; и кто отклонит Его? Он делает, чего хочет душа Его.
23:13
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
αὐτὸς αυτος he; him
ἔκρινεν κρινω judge; decide
οὕτως ουτως so; this way
τίς τις.1 who?; what?
ἐστιν ειμι be
ο the
ἀντειπὼν αντεπω speak against
αὐτῷ αυτος he; him
ος who; what
γὰρ γαρ for
αὐτὸς αυτος he; him
ἠθέλησεν θελω determine; will
καὶ και and; even
ἐποίησεν ποιεω do; make
23:13
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
בְ֭ ˈv בְּ in
אֶחָד ʔeḥˌāḏ אֶחָד one
וּ û וְ and
מִ֣י mˈî מִי who
יְשִׁיבֶ֑נּוּ yᵊšîvˈennû שׁוב return
וְ wᵊ וְ and
נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul
אִוְּתָ֣ה ʔiwwᵊṯˈā אוה wish
וַ wa וְ and
יָּֽעַשׂ׃ yyˈāʕaś עשׂה make
23:13. ipse enim solus est et nemo avertere potest cogitationem eius et anima eius quodcumque voluerit hoc facit
For he is alone, and no man can turn away his thought: and whatsoever his soul hath desired, that hath he done.
23:13. For he is alone, and no one is able to disturb his intention; and whatever his spirit wills, that he accomplishes.
23:13. But he [is] in one [mind], and who can turn him? and [what] his soul desireth, even [that] he doeth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Несмотря на невинность Иова, решение Господа не допускать его до оправдания неизменно ("Он тверд"), и никто не в состоянии заставить Его поступить иначе (ср. IX:12; XI:10). В силу этого Он до конца выполнит свое определение об Иове подвергнуть его страданиям и уничижению ("положенное мне"; ср. X:13-14). И удивляться этому нечего, подобным же образом Господь поступает и с многими другими ("подобного этому много у Него"; ср. IX:23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. 14 For he performeth the thing that is appointed for me: and many such things are with him. 15 Therefore am I troubled at his presence: when I consider, I am afraid of him. 16 For God maketh my heart soft, and the Almighty troubleth me: 17 Because I was not cut off before the darkness, neither hath he covered the darkness from my face.
Some make Job to complain here that God dealt unjustly and unfairly with him in proceeding to punish him without the least relenting or relaxation, though he had such incontestable evidences to produce of his innocency. I am loth to think holy Job would charge the holy God with iniquity; but his complaint is indeed bitter and peevish, and he reasons himself into a sort of patience per force, which he cannot do without reflecting upon God as dealing hardly with him, but he must bear it because he cannot help it; the worst he says is that God deals unaccountably with him.
I. He lays down good truths, and truths which were capable of a good improvement, v. 13, 14. 1. That God's counsels are immutable: He is in one mind, and who can turn him? He is one (so some read it) or in one; he has no counsellors by whose interest he might be prevailed with to alter his purpose: he has no counsellors by whose interest he might be prevailed with to alter his purpose: he is one with himself, and never alters his mind, never alters his measures. Prayer has prevailed to change God's way and his providence, but never was his will or purpose changed; for known unto God are all his works. 2. That his power is irresistible: What his soul desires or designs even that he does, and nothing can stand in his way or put him upon new counsels. Men desire many things which they may not do, or cannot do, or dare not do. But God has an incontestable sovereignty; his will is so perfectly pure and right that it is highly fit he should pursue all its determinations. And he has an uncontrollable power. None can stay his hand. Whatever the Lord pleased that did he (Ps. cxxxv. 6), and always will, for it is always best. 3. That all he does is according to the counsel of his will (v. 14): He performs the thing that is appointed for me. Whatever happens to us, it is God that performs it (Ps. lvii. 2), and an admirable performance the whole will appear to be when the mystery of God shall be finished. He performs all that, and that only, which was appointed, and in the appointed time and method. This may silence us, for what is appointed cannot be altered. But to consider that, when God was appointing us to eternal life and glory as our end, he was appointing to this condition, this affliction, whatever it is, in our way, this may do more than silence us, it may satisfy us that it is all for the best; though what he does we know not now, yet we shall know hereafter. 4. That all he does is according to the custom of his providence: Many such things are with him, that is, He does many things in the course of his providence which we can give no account of, but must resolve into his absolute sovereignty. Whatever trouble we are in others have been in the like. Our case is not singular; the same afflictions are accomplished in our brethren, 1 Pet. v. 9. Are we sick or sore, impoverished and stripped? Are our children removed by death or our friends unkind? This is what God has appointed for us, and many such things are with him. Shall the earth be forsaken for us?
II. He makes but a bad use of these good truths. Had he duly considered them, he might have said, "Therefore am I easy and pleased, and well reconciled to the way of my God concerning me; therefore will I rejoice in hope that my troubles will issue well at last." But he said, Therefore am I troubled at his presence, v. 15. Those are indeed of troubled spirits who are troubled at the presence of God, as the psalmist, who remembered God and was troubled, Ps. lxxvii. 3. See what confusion poor Job was now in, for he contradicted himself: just now he was troubled for God's absence (v. 8, 9); now he is troubled at his presence. When I consider, I am afraid of him. What he now felt made him fear worse. There is indeed that which, if we consider it, will show that we have cause to be afraid of God--his infinite justice and purity, compared with our own sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and our compliance with that grace, our fears will vanish and we shall see cause to hope in him. See what impressions were made upon him by the wounds of his spirit. 1. He was very fearful (v. 16): The Almighty troubled him, and so made his heart soft, that is, utterly unable to bear any thing, and afraid of every thing that stirred. There is a gracious softness, like that of Josiah, whose heart was tender, and trembled at the word of God; but this is meant of a grievous softness which apprehends every thing that is present to be pressing and every thing future to be threatening. 2. He was very fretful, peevish indeed, for he quarrels with God, (1.) Because he did not die before his troubles, that he might never have seen them (Because I was not cut off before the darkness, v. 17), and yet if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. This may help to reconcile us to death, whenever it comes, that we do not know what evil we may be taken away from. But when trouble comes it is folly to wish we had not lived to see it and it is better to make the best of it. (2.) Because he was left to live so long in his troubles, and the darkness was not covered from his face by his being hidden in the grave. We should bear the darkness better than thus if we would but remember that to the upright there sometimes arises a marvellous light in the darkness; however, there is reserved for them a more marvellous light after it.
Adam Clarke: Commentary on the Bible - 1831
23:13: But he is in one mind - The original is והוא באחד vehu beechad, and is literally, But he is in one: properly rendered by the Vulgate, Ipse enim solus est. But he is alone. And not badly rendered by Coverdale - It is he himself alone. He has no partner; his designs are his own, they are formed in his infinite wisdom, and none can turn his determinations aside. It is vain, therefore, for man to contend with his Maker. He designs my happiness, and you cannot prevent its accomplishment.
Albert Barnes: Notes on the Bible - 1834
23:13: But he is in one mind - He is unchangeable. He has formed his plans, and no one can divert him from them. Of the truth of this sentiment there can be no dispute. The only difficulty in the case is to see why Job adverted to it here, and how it bears on the train of thought which he was pursuing. The idea seems to be, that God was now accomplishing his eternal purposes in respect to him; that he had formed a plan far back in eternal ages, and that that plan must be executed; that he was a Sovereign, and that however mysterious his plans might be, it was vain to contend with them, and that man ought to submit to their execution with patience and resignation. Job expected yet that God would come forth and vindicate him; but at present all that he could do was to submit. He did not pretend to understand the reason of the divine dispensations; he felt that he had no power to resist God. The language here is that of a man who is perplexed in regard to the divine dealings, but who feels that they are all in accordance with the unchangeable purpose of God.
And what his soul desireth, even that he doeth - He does what he pleases. None can resist or control him. It is vain, therefore, to contend against him. From this passage we see that the doctrine of divine sovereignty was understood at a very early age of the world, and entered undoubtedly into the religion of the patriarchs. It was then seen and felt that God was absolute; that he was not dependent on his creatures; that he acted according to a plan; that he was inflexible in regard to that plan, and that it was in vain to attempt to resist its execution. It is, when properly understood, a matter of unspeakable consolation that God has a plan - for who could honor a God who had "no" plan, but who did everything by hap-hazard? It is matter of rejoicing that he has "one" great purpose which extends through all ages, and which embraces all things - for then everything falls into its proper place, and has its appropriate bearing on other events. It is a matter of joy that God "does" execute all his purposes; for as they are all good and wise, it is "desirable" that they should be executed. It would be a calamity if a good plan were not executed. Why then should people complain at the purposes or the decrees of God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: who can: Job 9:12, Job 9:13, Job 11:10, Job 12:14, Job 34:29; Num 23:19, Num 23:20; Ecc 1:15, Ecc 3:14; Rom 9:19; Jam 1:17
and what: Psa 115:3, Psa 135:6; Pro 19:21; Isa 14:24-27, Isa 46:10; Dan 4:35; Eph 1:9-11
Job 23:14
Geneva 1599
23:13 But he [is] in one [mind], and who can (h) turn him? and [what] his soul desireth, even [that] he doeth.
(h) Job confesses that at the present he did not feel God's favour and yet was assured that God had appointed him to a good end.
John Gill
23:13 But he is in one mind,.... Either with respect to his commandments, every precept remains in full force, he never alters the thing that is gone out of his lips, or delivers out other commandments different from, or contrary to what he has given; and therefore Job thought it his duty to abide by them, and not decline from them; which is the sense of a Jewish commentator (c), connecting the words with the preceding: Or with respect to his dispensations towards Job in afflicting him; which he continued notwithstanding his innocence, because he is a sovereign Being, and does whatsoever he pleases; he is unchangeable in his purposes and decrees; he is not to be wrought upon by any means to alter his fixed course; he is not to be contradicted nor resisted; and this was the reason why he would not be found by him, though he sought him so earnestly and diligently, and why he would not hear him, and would not appear to try his cause, though he knew he was innocent, because he was determined to go on to afflict him; and he never changes his mind, or alters his counsels, on any account whatever. The Vulgate Latin version renders it, "for he is alone": and so the Targum,
"if he is alone, or the only one;''
there is none with him to advise him, for "with whom took he counsel?" or to persuade him to be of another mind, and take contrary measures, who might be applied to, to use their interest with him to act it, a different manner; but he is alone, there are none with him that have any influence upon him, and can prevail with him to do otherwise than he does; some translate the words, "if he acts against one" (d); against a man in a hostile way, if he sets his face against him, and comes upon him as an enemy; and so Mr. Broughton, "yet when he is against me, who can stay him?" notwithstanding my innocence and integrity, though I keep his ways, and do not go back from his commandments. Some think there is a redundancy of a letter, which we translate "in", and then the words wilt be read thus: "but he is one"; the one only living and true God; this is the voice of reason and revelation, "hear, O Israel, the Lord thy God is one Lord", Deut 6:4; for though there are three Persons in the Godhead, Father, Son, and Holy Ghost, "these three are one God", 1Jn 5:7; and so the words are expressive of the unity of the Divine Being; but this seems not to be Job's sense: Aben Ezra says, the truth is, that the letter is not added, is no redundancy, and should be read "he is in one"; but, says he, I cannot explain it, there is a great mystery in it: what the Jew understood not may be more clear and plain to us Christians, who are taught the mystery of the indwelling of the divine Persons in each other, the Father is in the Son, and the Son is in the Father, as they are divine Persons; though in what manner they are we are not able to explain; besides, God was in Christ, as Mediator, reconciling the world, choosing his people in him, and blessing them with all spiritual blessings in him; though the true sense seems to, be what is before given, agreeably to our version, that God is in one mind, purpose, and design; that his decrees are unchangeable and invariable; that he always acts according to them, and never alters them:
and who can turn him? turn his mind, or cause him to change his counsel, and alter his purposes; or turn his hand, or stop and stay it from the execution of them; it is not to be done by force and power, there is no power equal to his, and much less superior to his; which must be the case, if any could turn him: and though he may be turned by the prayers of his people, and by the repentance of men, so as to repent himself, and not do what he has threatened to do; yet this is no change of his mind and counsels, only an alteration in the course of his providence, or a change of his outward dealings with men, according to his unchangeable will; see Is 14:27;
and what his soul desireth, even that he doth: that is, what he himself desireth earnestly and vehemently; he has done all things in creation according to the good pleasure of his will; and he does all things in providence according to the counsel of it, and as seems best in his sight; and so he does all things in grace, chooses whom he will, predestinates to the adoption of children according to the good pleasure of his will: redeems whom he pleases, and calls by his grace, and brings to glory whomsoever he will be gracious to; see Ps 115:3.
(c) Sophorno. (d) "sed si ipse contra unum agit", Junius & Tremellius; so Piscator, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
23:13 in one mind--notwithstanding my innocence, He is unaltered in His purpose of proving me guilty (Job 9:12).
soul--His will (Ps 115:3). God's sovereignty. He has one great purpose; nothing is haphazard; everything has its proper place with a view to His purpose.
23:1423:14: Վասն այնորիկ առ նա՛ փութացայց. խրատեալ զնորի՛ն հոգացայց[9311]։ [9311] Ոմանք. Վասն այսորիկ առ նա... զնորին հոգացից։
14 Ահա թէ ինչու կը փութամ մօտը ու խրատուելով՝ կը մտմտամ ես միայն իր մասին:
14 Ուրեմն ինծի համար սահմանուածը պիտի կատարէ։Ասոր պէս շատ բաներ կան անոր քով։
Վասն այնորիկ առ նա փութացայց, խրատեալ` զնորին հոգացայց:

23:14: Վասն այնորիկ առ նա՛ փութացայց. խրատեալ զնորի՛ն հոգացայց[9311]։
[9311] Ոմանք. Վասն այսորիկ առ նա... զնորին հոգացից։
14 Ահա թէ ինչու կը փութամ մօտը ու խրատուելով՝ կը մտմտամ ես միայն իր մասին:
14 Ուրեմն ինծի համար սահմանուածը պիտի կատարէ։Ասոր պէս շատ բաներ կան անոր քով։
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23:1423:14 Так, Он выполнит положенное мне, и подобного этому много у Него.
23:15 διὰ δια through; because of τοῦτο ουτος this; he ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐσπούδακα σπουδαζω diligent νουθετούμενος νουθετεω prompt; warn δὲ δε though; while ἐφρόντισα φροντιζω take care αὐτοῦ αυτος he; him [a] ἐπὶ επι in; on τούτῳ ουτος this; he ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him κατασπουδασθῶ κατασπουδαζομαι take note of καὶ και and; even πτοηθήσομαι πτοεω frighten ἐξ εκ from; out of αὐτοῦ αυτος he; him
23:14 כִּ֭י ˈkî כִּי that יַשְׁלִ֣ים yašlˈîm שׁלם be complete חֻקִּ֑י ḥuqqˈî חֹק portion וְ wᵊ וְ and כָ ḵā כְּ as הֵ֖נָּה hˌēnnā הֵנָּה they רַבֹּ֣ות rabbˈôṯ רַב much עִמֹּֽו׃ ʕimmˈô עִם with
23:14. cum expleverit in me voluntatem suam et alia multa similia praesto sunt eiAnd when he shall have fulfilled his will in me, many other like things are also at hand with him.
14. For he performeth that which is appointed for me: and many such things are with him.
23:14. And when he fulfills his will in me, many other similar ones will also be present with him.
23:14. For he performeth [the thing that is] appointed for me: and many such [things are] with him.
For he performeth [the thing that is] appointed for me: and many such [things are] with him:

23:14 Так, Он выполнит положенное мне, и подобного этому много у Него.
23:15
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἐσπούδακα σπουδαζω diligent
νουθετούμενος νουθετεω prompt; warn
δὲ δε though; while
ἐφρόντισα φροντιζω take care
αὐτοῦ αυτος he; him

[a]
ἐπὶ επι in; on
τούτῳ ουτος this; he
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
κατασπουδασθῶ κατασπουδαζομαι take note of
καὶ και and; even
πτοηθήσομαι πτοεω frighten
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
23:14
כִּ֭י ˈkî כִּי that
יַשְׁלִ֣ים yašlˈîm שׁלם be complete
חֻקִּ֑י ḥuqqˈî חֹק portion
וְ wᵊ וְ and
כָ ḵā כְּ as
הֵ֖נָּה hˌēnnā הֵנָּה they
רַבֹּ֣ות rabbˈôṯ רַב much
עִמֹּֽו׃ ʕimmˈô עִם with
23:14. cum expleverit in me voluntatem suam et alia multa similia praesto sunt ei
And when he shall have fulfilled his will in me, many other like things are also at hand with him.
23:14. And when he fulfills his will in me, many other similar ones will also be present with him.
23:14. For he performeth [the thing that is] appointed for me: and many such [things are] with him.
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Adam Clarke: Commentary on the Bible - 1831
23:14: For he performeth the thing that is appointed for me - Coverdale translates: - He rewardeth me into my bosome, and many other thinges mo doth he, as he maye by his power. חקי chukki may as well be translated bosom here as in but probably it may mean a portion, lot, sufficiency: For he hath appointed me my lot; and like these there are multitudes with him. He diversifies human affairs: scarcely any two men have the same lot; nor has the same person the same portion at all times. He has multitudes of resources, expedients, means, etc., which he employs in governing human affairs.
Albert Barnes: Notes on the Bible - 1834
23:14: For he performeth the thing that is appointed for me - "I am now meeting only what has been determined by his eternal plan. I know not what is the "reason" why it was appointed; but I see that God had resolved to do it, and that it is vain to resist him." So when we suffer, we may say the same thing. It is not by chance or hap-hazard that we are afflicted; it is because "God" has "appointed" that it should be so. It is not by passion or caprice on his part; not by sudden anger or wrath; but it is because he had determined to do it as a part of his eternal plan. It is much, when we are afflicted, to be able to make this reflection. I had rather be afflicted, feeling that it is "the appointment of God," than feeling that it is "by chance" or "hap-hazard." I had rather think that it is a part of a plan calmly and deliberately formed by God, than that it is the result of some unexpected and uncontrollable cause. In the one case, I see that mind and thought and plan have been employed, and I infer that there is a "reason" for it, though I cannot see it; in the other, I can see no proof of reason or of wisdom, and my mind finds no rest. The doctrine of divine purposes or decrees, therefore, is eminently adapted to give consolation to a sufferer. I had infinitely rather be under the operation of a plan or decree where there "may" be a reason for all that is done, though I cannot see it, than to feel that I am subject to the tossings of blind chance, where there can possibly be no reason.
And many such things are with him - The purpose does not pertain to me alone. It is a part of a great plan which extends to others - to all things. He is executing his plans around me, and I should not complain that in the development of his vast purposes I am included, and that I suffer. The idea seems to be this, that Job found consolation in the belief that he was not alone in these circumstances; that he had not been marked out and selected as a special object of divine displeasure. Others had suffered in like manner. There were "many" cases just like his own, and why should he complain? If I felt that there was special displeasure against "me;" that no others wcre treated in the same way, it would make afflictions much more difficult to bear. But when I feel that there is an eternal plan which embraces all, and that I only come in for my share, in common with others, of the calamities which are judged necessary for the world, I can bear them with much more ease and patience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: appointed: Job 7:3; Mic 6:9; Th1 3:3, Th1 5:9; Pe1 2:8
many such: Psa 77:19, Psa 97:2; Isa 40:27, Isa 40:28; Rom 11:33
Job 23:15
Carl Friedrich Keil and Franz Delitzsch
23:14
14 For He accomplisheth that which is appointed for me,
And much of a like kind is with Him.
15 Therefore I am troubled at His presence;
If I consider it, I am afraid of Him.
16 And God hath caused my heart to be dejected,
And the Almighty hath put me to confusion;
17 For I have not been destroyed before darkness,
And before my countenance, which thick darkness covereth.
Now it is the will of God, the absolute, which has all at once turned against him, the innocent (Job 23:13); for what He has decreed against him (חקּי) He also brings to a complete fulfilment (השׁלים, as e.g., Is 44:26); and the same troubles as those which he already suffers, God has still more abundantly decreed for him, in order to torture him gradually, but surely, to death. Job intends Job 23:14 in reference to himself, not as a general assertion: it is, in general, God's way of acting. Hahn's objection to the other explanation, that Job's affliction, according to his own previous assertions, has already attained its highest degree, does not refute it; for Job certainly has a term of life before him, though it be but short, in which the wondrously inventive (Job 10:16) hostility of God can heap up ever new troubles for him. On the other hand, the interpretation of the expression in a general sense is opposed by the form of the expression itself, which is not that God delights to do this, but that He purposes (עמּו) to do it. It is a conclusion from the present concerning the future, such as Job is able to make with reference to himself; while he, moreover, abides by the reality in respect to the mysterious distribution of the fortunes of men. Therefore, because he is a mark for the enmity of God, without having merited it, he is confounded before His countenance, which is so angrily turned upon him (comp. פנים, Ps 21:10; Lam 4:16); if he considers it (according to the sense fut. hypothet., as Job 23:9), he trembles before Him, who recompenses faithful attachment by such torturing pain. The following connection with ל and the mention of God twice at the beginning of the affirmations, is intended to mean: (I tremble before Him), and He it is who has made me faint-hearted (הרך Hiph. from the Kal, Deut 20:3, and freq., to be tender, soft, disconcerted), and has troubled me; which is then supported in Job 23:17.
His suffering which draws him on to ruin he perceives, but it is not the proper ground of his inward destruction; it is not the encircling darkness of affliction, not the mysterious form of his suffering which disconcerts him, but God's hostile conduct towards him, His angry countenance as he seems to see it, and which he is nevertheless unable to explain. Thus also Ew., Hirz., Vaih., Hlgst., and Schlottm. explain the passage. The only other explanation worthy of mention is that which finds in Job 23:17 the thought already expressed in Job 3:10 : For I was not then destroyed, in order that I might experience such mysterious suffering; and interpretation with which most of the old expositors were satisfied, and which has been revived by Rosenm., Stick., and Hahn. We translate: for I have not been destroyed before darkness (in order to be taken away from it before it came upon me), and He has not hidden darkness before my face; or as an exclamation: that I have not been destroyed! which is to be equivalent to: Had I but been ... ! Apart from this rendering of the quod non = utinam, which cannot be supported, (1) It is doubly hazardous thus to carry the לא forward to the second line in connection with verbs of different persons. (2) The darkness in Job 23:17 appears (at least according to the usual interpret. caliginem) as that which is being covered, whereas it is naturally that which covers something else; wherefore Blumenfeld explains: and darkness has not hidden, viz., such pain as I must now endure, from my face. (3) The whole thought which is thus gained is without point, and meaningless, in this connection. On the other hand, the antithesis between מפּניו and מפּני, ממּנוּ and מפּני־חשׁך, is at once obvious; and this antithesis, which forces itself upon the attention, also furnishes the thought which might be expected from the context. It is unnecessary to take נצמת in a different signification from Job 6:17; in Arabic ṣmt signifies conticescere; the idea of the root, however, is in general a constraining depriving of free movement. חשׁך is intended as in the question of Eliphaz, Job 22:11 : "Or seest thou not the darkness?" to which it perhaps refers. It is impossible, with Schlottm., to translate Job 23:17: and before that darkness covers my face; מן is never other than a praep., not a conjunction with power over a whole clause. It must be translated: et a facie mea quam obtegit caligo. As the absolute פנים, Job 9:27, signifies the appearance of the countenance under pain, so here by it Job means his countenance distorted by pain, his deformed appearance, which, as the attributive clause affirms, is thoroughly darkened by suffering (comp. Job 30:30). But it is not this darkness which stares him in the face, and threatens to swallow him up (comp. מפני־חשׁך, Job 17:12); not this his miserable form, which the extremest darkness covers (on אפל, vid., Job 10:22), that destroys his inmost nature; but the thought that God stands forth in hostility against him, which makes his affliction so terrific, and doubly so in connection with the inalienable consciousness of his innocence. From the incomprehensible punishment which, without reason, is passing over him, he now again comes to speak of the incomprehensible connivance of God, which permits the godlessness of the world to go on unpunished.
Geneva 1599
23:14 For he performeth [the thing that is] appointed for me: and (i) many such [things are] with him.
(i) In many points man is not able to attain to God's judgments.
John Gill
23:14 For he performeth the thing that is appointed for me,.... The same word is used as at the end of Job 23:12; where it is rendered, "my necessary food"; or appointed food a certain portion of it; food convenient, daily bread; and this has led some interpreters to take it in the same sense here, and render it, "he performeth my necessary things" (e), or things necessary for me; supplies me with the necessaries of life, to which agrees the Targum, and so Mr. Broughton;
"because he hath furnished me with my daily bread, and many such graces are with him;''
and which he did according to his unchangeable purposes and decrees, and according as his soul desired, and it pleased him; and this laid Job under greater obligation still to have regard to his commandments, and the words of his mouth; but rather it is to be understood of the decrees and purposes of God relating to Job, to his person, case, and circumstances, throughout the whole course of his life hitherto: and indeed all things relating to every individual person, as to him, are appointed of God; and whatever he appoints he performs: all things relative to their temporal life, the birth of persons into the world, and their continuance in it; all the incidents in life, the places of their abode, their employments, callings, and occupations; their riches and poverty, prosperity and adversity; all their afflictions, and which Job has a special regard to, the kind and nature of them, their measure and duration, and the end and use of them; and death itself, which closes all things here, that is appointed of God, the time and circumstances of it, see Eccles 3:1; and so all things relative to the spiritual and eternal salvation of men; to save men is the determinate will of God; the persons saved are appointed by him to it, and Christ is ordained to be the Redeemer and Saviour of them; whose coming into the world for that purpose was at the appointed time, called the fulness of time, and his going out of it, or his sufferings and death, by which salvation was accomplished, were in due time, and by the determinate counsel and foreknowledge of God. The conversion of men is according to the appointment of God; they that are called are called according to his purpose; the time of conversion, the place where, and means whereby, are all fixed in the decrees and purposes of God, and have their sure and certain accomplishment; and the several vicissitudes of distress and comfort in spiritual things are as God has determined; all the times of his people are in his hands, and disposed by him; times of temptation, darkness, and desertion, and times of peace, joy, and comfort; the everlasting happiness itself is a kingdom prepared in the purposes of God from the foundation of the world, and is an inheritance obtained according to the purpose of him who has predestinated unto it; and seeing God is all wise, all knowing, all powerful, faithful and true, what he appoints must certainly be performed:
and many such things are with him; besides what were appointed for Job, and performed upon him, there were innumerable instances in the world of God's appointments, and the performance of them, both with respect to good things and evil things, mercies and blessings, afflictions and troubles: or besides what God had performed with respect to Job, especially with regard to his afflictions and sufferings, there were still many more things to come, which were secret in his breast, and which he had decreed and appointed, and would in due time be performed, though Job knew not as yet what they, were, whether good or evil things, though he supposed the latter.
(e) "quia perfecit necessaria mea", Vatablus; so Nachmanides, Ben Gersom, Sephorno.
John Wesley
23:14 Performeth - Those calamities which he hath allotted to me. And - There are many such examples of God's proceeding with men.
Robert Jamieson, A. R. Fausset and David Brown
23:14 many such--He has yet many more such ills in store for me, though hidden in His breast (Job 10:13).
23:1523:15: ※ ՚Ի վերայ այսոցիկ յերեսաց նորա տագնապեցայց, եւ ՚ի միտ առից եւ զարհուրեցայց ՚ի նմանէ։
15 Ի լրումն սրանց՝ տագնապ կ’ապրեմ ես նրա առաջին ու խելքի գալով՝ ես կը զարհուրեմ:
15 Անոր համար անոր ներկայութենէն կը շփոթիմ։Երբ մտածեմ՝ անկէ կը վախնամ։
Ի վերայ այսոցիկ յերեսաց նորա տագնապեցայց, եւ ի միտ առից եւ զարհուրեցայց ի նմանէ:

23:15: ※ ՚Ի վերայ այսոցիկ յերեսաց նորա տագնապեցայց, եւ ՚ի միտ առից եւ զարհուրեցայց ՚ի նմանէ։
15 Ի լրումն սրանց՝ տագնապ կ’ապրեմ ես նրա առաջին ու խելքի գալով՝ ես կը զարհուրեմ:
15 Անոր համար անոր ներկայութենէն կը շփոթիմ։Երբ մտածեմ՝ անկէ կը վախնամ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1523:15 Поэтому я трепещу пред лицем Его; размышляю и страшусь Его.
23:16 κύριος κυριος lord; master δὲ δε though; while ἐμαλάκυνεν μαλακυνω the καρδίαν καρδια heart μου μου of me; mine ὁ ο the δὲ δε though; while παντοκράτωρ παντοκρατωρ almighty ἐσπούδασέν σπουδαζω diligent με με me
23:15 עַל־ ʕal- עַל upon כֵּ֭ן ˈkēn כֵּן thus מִ mi מִן from פָּנָ֣יו ppānˈāʸw פָּנֶה face אֶבָּהֵ֑ל ʔebbāhˈēl בהל disturb אֶ֝תְבֹּונֵ֗ן ˈʔeṯbônˈēn בין understand וְ wᵊ וְ and אֶפְחַ֥ד ʔefḥˌaḏ פחד tremble מִמֶּֽנּוּ׃ mimmˈennû מִן from
23:15. et idcirco a facie eius turbatus sum et considerans eum timore sollicitorAnd therefore I am troubled at his presence, and when I consider him I am made pensive with fear.
15. Therefore am I troubled at his presence; when I consider, I am afraid of him.
23:15. And, for this reason, I have been troubled at his presence, and, when I consider him, I am approached by fear.
23:15. Therefore am I troubled at his presence: when I consider, I am afraid of him.
Therefore am I troubled at his presence: when I consider, I am afraid of him:

23:15 Поэтому я трепещу пред лицем Его; размышляю и страшусь Его.
23:16
κύριος κυριος lord; master
δὲ δε though; while
ἐμαλάκυνεν μαλακυνω the
καρδίαν καρδια heart
μου μου of me; mine
ο the
δὲ δε though; while
παντοκράτωρ παντοκρατωρ almighty
ἐσπούδασέν σπουδαζω diligent
με με me
23:15
עַל־ ʕal- עַל upon
כֵּ֭ן ˈkēn כֵּן thus
מִ mi מִן from
פָּנָ֣יו ppānˈāʸw פָּנֶה face
אֶבָּהֵ֑ל ʔebbāhˈēl בהל disturb
אֶ֝תְבֹּונֵ֗ן ˈʔeṯbônˈēn בין understand
וְ wᵊ וְ and
אֶפְחַ֥ד ʔefḥˌaḏ פחד tremble
מִמֶּֽנּוּ׃ mimmˈennû מִן from
23:15. et idcirco a facie eius turbatus sum et considerans eum timore sollicitor
And therefore I am troubled at his presence, and when I consider him I am made pensive with fear.
23:15. And, for this reason, I have been troubled at his presence, and, when I consider him, I am approached by fear.
23:15. Therefore am I troubled at his presence: when I consider, I am afraid of him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16. Размышление о подобных необъяснимых для человека отношениях Бога волнует и страшит Иова, сопровождается полным упадком душевной деятельности: "расслабить сердце".
Adam Clarke: Commentary on the Bible - 1831
23:15: Therefore am I troubled - I do not as yet see an end to my afflictions: he has not exhausted his means of trial; therefore, when I consider this, I am afraid of him.
Albert Barnes: Notes on the Bible - 1834
23:15: Therefore am I troubled at his presence - The doctrine of divine purposes and decrees "is fitted to impress the mind with awe." So vast are the plans of God; so uncertain to us is it what will be developed next; so impossible is it to resist God when he comes forth to execute his plans, that they fill the mind with Rev_erence and fear. And this is one of the objects for which the doctrine is Rev_ealed. It is designed to rebuke the soul that is filled with flippancy and self-conceit; to impress the hcart with adoring views of God, and to secure a proper Rev_erence for his government. Not knowing what may be the next development of his plan, the mind should be in a state of holy fear - yet ready to submit and bow in whatever aspect his purposes may be made known. A Being, who has an eternal plan, and who is able to accomplish all that he purposes, and who makes known none of his dealings beforehand, should be an object of veneration and fear. It will not be the same "kind of dreadful fear" which we would have of one who had almighty power, but who had "no plan" of any kind, but profound veneration for one who is infinitely wise as well as almighty. The fear of an Almighty Being, who has an eternal plan, which we cannot doubt is wise, though it is inscrutable to us, is a fear mingled with confidence; it is awe leading to the profoundest veneration. His eternal counsels may take away "our" comforts, but they are right; his coming forth may fill us with awe, but we shall venerate and love him.
When I consider - When I endeavor to understand his dealings; or when I think closely on them.
I am afraid of him - This would be the effect on any mind. A man that will sit down alone and "think" of God, and on his vast plans, will see that there is abundant occasion to be in awe before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: Job 23:3, Job 10:15, Job 31:23; Psa 77:3, Psa 119:120; Hab 3:16
Job 23:16
John Gill
23:15 Therefore am I troubled at his presence,.... Not at his gracious presence, which he wanted, and every good man desires; but at his appearance as an enemy, as he apprehended him, laying and continuing his afflictive hand upon him, and indeed at his appearance as a Judge to try his cause; for though he had most earnestly desired it, yet when he thought of the sovereignty of God, and the immutability of his counsels, and of his perfect knowledge of all things; and he not knowing what he had with him, and to bring out against him, when he came to the point, might be troubled and shrink back, see Ps 77:3;
when I consider, I am afraid of him: when he considered his terrible majesty, his sovereign will, his unalterable purposes, his infinite wisdom, and almighty power, his strict justice, and spotless purity; he was afraid to appear before him, or afraid that since many such things were with him he had already experienced, there were more to be brought forth, which might be greater and heavier still.
Robert Jamieson, A. R. Fausset and David Brown
23:15 God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind with holy awe [BARNES].
23:1623:16: ※ Զի Տէր հիւանդացոյց զսիրտ իմ, եւ Ամենակալն պագնապեաց զիս։
16 Սիրտս Տէրն էր, որ հիւանդացրեց, Ամենակալը նեղը լծեց ինձ:
16 Վասն զի Աստուած սիրտս կը կակուղցնէ Ու Ամենակարողը զիս կը շփոթեցնէ
Զի [234]Տէր հիւանդացոյց`` զսիրտ իմ, եւ Ամենակալն տագնապեաց զիս:

23:16: ※ Զի Տէր հիւանդացոյց զսիրտ իմ, եւ Ամենակալն պագնապեաց զիս։
16 Սիրտս Տէրն էր, որ հիւանդացրեց, Ամենակալը նեղը լծեց ինձ:
16 Վասն զի Աստուած սիրտս կը կակուղցնէ Ու Ամենակարողը զիս կը շփոթեցնէ
zohrab-1805▾ eastern-1994▾ western am▾
23:1623:16 Бог расслабил сердце мое, и Вседержитель устрашил меня.
23:17 οὐ ου not γὰρ γαρ for ᾔδειν οιδα aware ὅτι οτι since; that ἐπελεύσεταί επερχομαι come on / against μοι μοι me σκότος σκοτος dark πρὸ προ before; ahead of προσώπου προσωπον face; ahead of δέ δε though; while μου μου of me; mine ἐκάλυψεν καλυπτω cover γνόφος γνοφος gloom
23:16 וְ֭ ˈw וְ and אֵל ʔˌēl אֵל god הֵרַ֣ךְ hērˈaḵ רכך be tender לִבִּ֑י libbˈî לֵב heart וְ֝ ˈw וְ and שַׁדַּ֗י šaddˈay שַׁדַּי Almighty הִבְהִילָֽנִי׃ hivhîlˈānî בהל disturb
23:16. Deus mollivit cor meum et Omnipotens conturbavit meGod hath softened my heart, and the Almighty hath troubled me.
16. For God hath made my heart faint, and the Almighty hath troubled me:
23:16. God has weakened my heart, and the Almighty has confused me.
23:16. For God maketh my heart soft, and the Almighty troubleth me:
For God maketh my heart soft, and the Almighty troubleth me:

23:16 Бог расслабил сердце мое, и Вседержитель устрашил меня.
23:17
οὐ ου not
γὰρ γαρ for
ᾔδειν οιδα aware
ὅτι οτι since; that
ἐπελεύσεταί επερχομαι come on / against
μοι μοι me
σκότος σκοτος dark
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
δέ δε though; while
μου μου of me; mine
ἐκάλυψεν καλυπτω cover
γνόφος γνοφος gloom
23:16
וְ֭ ˈw וְ and
אֵל ʔˌēl אֵל god
הֵרַ֣ךְ hērˈaḵ רכך be tender
לִבִּ֑י libbˈî לֵב heart
וְ֝ ˈw וְ and
שַׁדַּ֗י šaddˈay שַׁדַּי Almighty
הִבְהִילָֽנִי׃ hivhîlˈānî בהל disturb
23:16. Deus mollivit cor meum et Omnipotens conturbavit me
God hath softened my heart, and the Almighty hath troubled me.
23:16. God has weakened my heart, and the Almighty has confused me.
23:16. For God maketh my heart soft, and the Almighty troubleth me:
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Adam Clarke: Commentary on the Bible - 1831
23:16: For God maketh my heart soft - Prostrates my strength, deprives me of courage, so that I sink beneath my burden, and I am troubled at the thought of the Almighty, the self-sufficient and eternal Being.
Albert Barnes: Notes on the Bible - 1834
23:16: For God maketh my heart soft - That is, "faint." He takes away my strength; compare the notes at Isa 7:4. This effect was produced on Job by the contemplation of the eternal plan and the power of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: For God: Psa 22:14; Isa 6:5, Isa 57:16
Almighty: Job 27:2; Rut 1:20; Psa 88:16; Joe 1:15
Job 23:17
Geneva 1599
23:16 For (k) God maketh my heart soft, and the Almighty troubleth me:
(k) That I should not be without fear.
John Gill
23:16 For God maketh my heart soft,.... Not tender as Josiah's was, 4Kings 22:19, or as the heart of every penitent is, when God makes it humble and contrite by his spirit and grace, or takes away the stony heart, and gives an heart of flesh; though Job had such an heart, and God made it so; but he means a weak, feeble, fearful heart, pressed and broken with afflictions, that could not endure and bear up under the mighty hand of God; but became as water, and melted like wax in the midst of him, and was ready to faint, and sink, and die away:
and the Almighty troubleth me; by afflicting him; afflictions cause trouble, and these are of God; or he "astonishes" (a), amazes me, throws me into the utmost consternation, the reason of which follows.
(a) "me attonitum reddidit", Vatablus; "consternavit me", Drusius, Mercerus, Cocceius, Michaelis; "externavit me", Schultens.
John Wesley
23:16 Soft - He hath bruised, and broken, or melted it, so that I have no spirit in me.
Robert Jamieson, A. R. Fausset and David Brown
23:16 soft--faint; hath melted my courage. Here again Job's language is that of Jesus Christ (Ps 22:14).
23:1723:17: Զի ո՛չ գիտէի թէ գայցէ ՚ի վերայ իմ խաւար. առաջի երեսաց իմոց ծածկեաց մէգ։
17 Չէի իմանում, թէ իջնելու էր խաւարը վրաս. թանձր մէգով է ծածկուել դիմացս:»
17 Որովհետեւ ես թշուառութեան խաւարէն չմեռայ Ու մութը զիս չծածկեց»։
[235]Զի ոչ գիտէի թէ գայցէ ի վերայ իմ խաւար, առաջի երեսաց իմոց ծածկեաց մէգ:

23:17: Զի ո՛չ գիտէի թէ գայցէ ՚ի վերայ իմ խաւար. առաջի երեսաց իմոց ծածկեաց մէգ։
17 Չէի իմանում, թէ իջնելու էր խաւարը վրաս. թանձր մէգով է ծածկուել դիմացս:»
17 Որովհետեւ ես թշուառութեան խաւարէն չմեռայ Ու մութը զիս չծածկեց»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1723:17 Зачем я не уничтожен прежде этой тьмы, и Он не сокрыл мрака от лица моего!
23:17 כִּֽי־ kˈî- כִּי that לֹ֣א lˈō לֹא not נִ֭צְמַתִּי ˈniṣmattî צמת be silent מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וּ֝ ˈû וְ and מִ mi מִן from פָּנַ֗י ppānˈay פָּנֶה face כִּסָּה־ kissā- כסה cover אֹֽפֶל׃ ʔˈōfel אֹפֶל darkness
23:17. non enim perii propter inminentes tenebras nec faciem meam operuit caligoFor I have not perished because of the darkness that hangs over me, neither hath the mist covered my face.
17. Because I was not cut off before the darkness, neither did he cover the thick darkness from my face.
23:17. Yet I have not perished because of the threatening darkness, nor has gloom covered my face.
23:17. Because I was not cut off before the darkness, [neither] hath he covered the darkness from my face.
Because I was not cut off before the darkness, [neither] hath he covered the darkness from my face:

23:17 Зачем я не уничтожен прежде этой тьмы, и Он не сокрыл мрака от лица моего!
23:17
כִּֽי־ kˈî- כִּי that
לֹ֣א lˈō לֹא not
נִ֭צְמַתִּי ˈniṣmattî צמת be silent
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
חֹ֑שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וּ֝ ˈû וְ and
מִ mi מִן from
פָּנַ֗י ppānˈay פָּנֶה face
כִּסָּה־ kissā- כסה cover
אֹֽפֶל׃ ʔˈōfel אֹפֶל darkness
23:17. non enim perii propter inminentes tenebras nec faciem meam operuit caligo
For I have not perished because of the darkness that hangs over me, neither hath the mist covered my face.
23:17. Yet I have not perished because of the threatening darkness, nor has gloom covered my face.
23:17. Because I was not cut off before the darkness, [neither] hath he covered the darkness from my face.
ru▾ 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
17. Буквальный перевод данного стиха с еврейского такой, "ибо я погибаю не от присутствия тьмы, ни от мрака, который закрывает лице мое". Иов гибнет не от страданий, которые не обещают ему ничего отрадного в будущем, но от странного поведения Господа.
Adam Clarke: Commentary on the Bible - 1831
23:17: Because I was not cut off - "O, why can I not draw darkness over my face? Why may not thick darkness cover my face?" Mr. Good. This verse should be read in connection with the preceding; and then we shall have the following sense.: "The Lord hath beaten down my strength, and my soul has been terrified by his fear.": "For it is not this deep night in which I am enveloped, nor the evils which I suffer, that have overwhelmed me; I sink only through the fear which the presence of his Majesty inspires. This is my greatest affliction; sufferings, diseases, yea, death itself, are nothing in comparison of the terror which my soul feels in the presence of his tremendous holiness and justice."
Nothing can humble a pious mind so much as Scriptural apprehensions of the majesty of God. It is easy to contemplate his goodness, loving-kindness, and mercy; in all these we have an interest, and from them we expect the greatest good: but to consider his holiness and justice, the infinite righteousness of his nature, under the conviction that we have sinned, and broken the laws prescribed by his sovereign Majesty, and to feel ourselves brought as into the presence of his judgment-seat, - who can bear the thought? If cherubim and seraphim veil their faces before his throne, and the holiest soul exclaims,
I loathe myself when God I see,
And into nothing fall;
what must a sinner feel, whose conscience is not yet purged from dead works and who feels the wrath of God abiding on him? And how without such a mediator and sacrifice as Jesus Christ is, can any human spirit come into the presence of its Judge? Those who can approach him without terror, know little of his justice and nothing of their sin. When we approach him in prayer, or in any ordinance, should we not feel more reverence than we generally do?
Albert Barnes: Notes on the Bible - 1834
23:17: Because I was not cut off before the darkness - Before these calamities came upon me. Because I was not taken away in the midst of prosperity, and while I was enjoying his smiles and the proofs of his love. His trouble is, that he was spared to pass through these trials, and to be treated as if he were one of the worst of men. This is what now perplexes him, and what he cannot understand. He does not know why God had reserved him to treat him as if he were the chief of sinners.
Neither hath he covered the darkness from my face - The word "neither" is supplied here by our translators, but not improperly. The difficulty with Job was, that God had not "hidden" this darkness and calamity so that he had not seen it. He could not understand why, since he was his friend, God had not taken him away, so that all should have seen, even in his death, that he was the friend of God. This feeling is not, perhaps, very uncommon among those who are called to pass through trials. They do not understand why they were reserved to these sufferings, and why God did not take them away before the billows of calamity rolled over them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: cut off: Job 6:9; Kg2 22:20; Isa 57:1
the darkness from: Job 15:22, Job 18:6, Job 18:18, Job 19:8, Job 22:11
Geneva 1599
23:17 Because I was not cut off before the (l) darkness, [neither] hath he covered the darkness from my face.
(l) He shows the cause for his fear, which is, that he being in trouble sees no end, nor yet knows the cause.
John Gill
23:17 Because I was not cut off before the darkness,.... That is, it was amazing to him, and troubled him when he thought of it, that he was not cut off by death, before the darkness of afflictions, or this dark dispensation came upon him; as sometimes righteous ones are taken from the evil to come, as Methuselah was before the flood, Gen 5:27; and Job wonders this was not his case, or at least he wishes it had been; for so Aben Ezra seems to understand and read the words, "why was I not cut off?" &c. as if it was a wish, and expressive of his desire, that this had been done; which was what he had expostulated with God about at first, in the third chapter, and death was what he always desired, and still continued to wish for: or else the sense is, that he was amazed that he "was not cut off, because", "at", "through", or "by darkness" (b); by means of his afflictions; he wondered how he was supported under them, and carried through them, that they did not press him down to death; how such a poor wasted creature as he was, reduced to skin and bones, should ever be able to endure what he did;
neither hath he covered the darkness from my face; that I should not see and feel the afflictions I do; or rather, "he hath covered the darkness from my face", for the word "neither" is not in the text, though repeated by many interpreters from the foregoing clause; and then the sense is though I am sensible of the darkness of affliction upon me, yet he has covered it so from me, that I cannot see an end of it, or any way to escape out of it; or, which is the sense Drusius gives, he hath covered death and the grave from me, which is a state of darkness, a land of darkness, or darkness itself, as he calls Job 10:21; that he could not see it, and enjoy it; he wished for death, but could not have it, it was hid from him. Cocceius renders the words very differently, he, that is, "God, hath covered himself with darkness from my face"; and interprets it of divine desertion, which troubled and terrified Job; and because he thus covered himself as it were with a cloud, this was the reason why he knew not where he was, and could not find him, when he made the most diligent search for him, and this grieved and astonished him, see Lam 3:44.
(b) "propter tenebras", Pagninus, Piscator, Cocceius; so V. L. "a tenebris", Drusius; "a praesentibus, tenebris", Beza.
John Wesley
23:17 Because - God did not cut me off by death. Before - These miseries came upon me. Covered - By hiding me in the grave.
Robert Jamieson, A. R. Fausset and David Brown
23:17 Because I was not taken away by death from the evil to come (literally, "from before the face of the darkness," Is 57:1). Alluding to the words of Eliphaz (Job 22:11), "darkness," that is, calamity.
cut off--rather, in the Arabic sense, brought to the land of silence; my sad complaint hushed in death [UMBREIT]. "Darkness" in the second clause, not the same Hebrew word as in the first, "cloud," "obscurity." Instead of "covering the cloud (of evil) from my face," He "covers" me with it (Job 22:11).