Յոբ / Job - 25 |

Text:
< PreviousՅոբ - 25 Job - 25Next >


jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ответная речь Вилдада на речь Иова в третьем разговоре.

Небольшая речь Вилдада сводится к двум положениям: пред всеправедным и всемогущим Богом, которому подчиняются небесные силы, человеку нельзя отстоять мнимо попранное право; пред всесвятым Богом, в очах которого нечисты даже звезды, не может быть чист и человек; оправдаться ему нет возможности. То и другое положение направлено против желания уверенного в своей правоте Иова судиться с Богом (XXIII).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Bildad here makes a very short reply to Job's last discourse, as one that began to be tired of the cause. He drops the main question concerning the prosperity of wicked men, as being unable to answer the proofs Job had produced in the foregoing chapter: but, because he thought Job had made too bold with the divine majesty in his appeals to the divine tribunal (ch. xxiii.), he in a few words shows the infinite distance there is between God and man, teaching us, I. To think highly and honourably of God, ver. 2, 3, 5. II. To think meanly of ourselves, ver. 4, 6. These, however misapplied to Job, are two good lessons for us all to learn.
Adam Clarke: Commentary on the Bible - 1831
Bildad, the Shuhite, in an irregular speech, shows that God's dominion is supreme, his armies innumerable, and his providence extended over all,3; that man cannot be justified before God; that even the heavenly bodies cannot be reputed pure in his sight; much less man, who is naturally weak and sinful,6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 25:1, Bildad shews that man cannot be justified before God.
Job 25:2
John Gill
INTRODUCTION TO JOB 25
This chapter contains Bildad's reply to Job, such an one as it is; in which, declining the controversy between them, he endeavours to dissuade him from attempting to lay his cause before God, and think to justify himself before him, from the consideration of the majesty of God, described by the dominion he is possessed of; the fear creatures stand in of him; the peace he makes in his high places; the number of his armies, and the vast extent of his light, Job 25:1; and from the impossibility of man's being justified with him, or clean before him, argued from thence, Job 25:4; and which is further illustrated by a comparison of the celestial bodies with men, and by an argument from the greater to the less, that if they lose their lustre and purity in his sight, much more man, a mean despicable worm, Job 25:5.
25:125:1: Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ.
1 Բաղդատ Սոքեցին նորից խօսեց ու ասաց.
25 Բաղդատ Սօքեցին պատասխանեց.
Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ:

25:1: Կրկնեալ անդրէն Բաղդատայ Սաւքեցւոյ ասէ.
1 Բաղդատ Սոքեցին նորից խօսեց ու ասաց.
25 Բաղդատ Սօքեցին պատասխանեց.
zohrab-1805▾ eastern-1994▾ western am▾
25:125:1 И отвечал Вилдад Савхеянин и сказал:
25:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Βαλδαδ βαλδαδ the Σαυχίτης σαυχιτης tell; declare
25:1 וַ֭ ˈwa וְ and יַּעַן yyaʕˌan ענה answer בִּלְדַּ֥ד bildˌaḏ בִּלְדַּד Bildad הַ ha הַ the שֻּׁחִ֗י ššuḥˈî שׁוּחִי Shuhite וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
25:1. respondens autem Baldad Suites dixitThen Baldad the Suhite answered, and I said:
1. Then answered Bildad the Shuhite, and said,
25:1. Then answered Bildad the Shuhite, and said,
25:1. Then Baldad the Suhite answered by saying:
Then answered Bildad the Shuhite, and said:

25:1 И отвечал Вилдад Савхеянин и сказал:
25:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Βαλδαδ βαλδαδ the
Σαυχίτης σαυχιτης tell; declare
25:1
וַ֭ ˈwa וְ and
יַּעַן yyaʕˌan ענה answer
בִּלְדַּ֥ד bildˌaḏ בִּלְדַּד Bildad
הַ ha הַ the
שֻּׁחִ֗י ššuḥˈî שׁוּחִי Shuhite
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
25:1. respondens autem Baldad Suites dixit
Then Baldad the Suhite answered, and I said:
25:1. Then answered Bildad the Shuhite, and said,
25:1. Then Baldad the Suhite answered by saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then answered Bildad the Shuhite, and said, 2 Dominion and fear are with him, he maketh peace in his high places. 3 Is there any number of his armies? and upon whom doth not his light arise? 4 How then can man be justified with God? or how can he be clean that is born of a woman? 5 Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. 6 How much less man, that is a worm? and the son of man, which is a worm?
Bildad is to be commended here for two things:-- 1. For speaking no more on the subject about which Job and he differed. Perhaps he began to think Job was in the right, and then it was justice to say no more concerning it, as one that contended for truth, not for victory, and therefore, for the finding of truth, would be content to lose the victory; or, if he still thought himself in the right, yet he knew when he had said enough, and would not wrangle endlessly for the last word. Perhaps indeed one reason why he and the rest of them let fall this debate was because they perceived that Job and they did not differ so much in opinion as they thought: they owned that wicked people might prosper a while, and Job owned they would be destroyed at last; how little then was the difference! If disputants would understand one another better, perhaps they would find themselves nearer one another than they imagined. 2. For speaking so well on the matter about which Job and he were agreed. If we would all get our hearts filled with awful thoughts of God and humble thoughts of ourselves, we should not be so apt as we are to fall out about matters of doubtful disputation, which are trifling or intricate.
Two ways Bildad takes here to exalt God and abase man:--
I. He shows how glorious God is, and thence infers how guilty and impure man is before him, v. 2-4. Let us see then,
1. What great things are here said of God, designed to possess Job with a reverence of him, and to check his reflections upon him and upon his dealings with him: (1.) God is the sovereign Lord of all, and with him is terrible majesty. Dominion and fear are with him, v. 2. He that gave being has an incontestable authority to give laws, and can enforce the laws he gives. He that made all has a right to dispose of all according to his own will, with an absolute sovereignty. Whatever he will do he does, and may do; and none can say unto him, What doest thou? or Why doest thou so? Dan. iv. 35. His having dominion (or being Dominus--Lord) bespeaks him both owner and ruler of all the creatures. They are all his, and they are all under his direction and at his disposal. Hence it follows that he is to be feared (that is, reverenced and obeyed), that he is feared by all that know him (the seraphim cover their faces before him), and that, first or last, all will be made to fear him. Men's dominion is often despicable, often despised, but God is always terrible. (2.) The glorious inhabitants of the upper world are all perfectly observant of him and entirely acquiesce in his will: He maketh peace in his high places. He enjoys himself in a perfect tranquillity. The holy angels never quarrel with him, nor with one another, but entirely acquiesce in his will, and unanimously execute it without murmuring or disputing. Thus the will of God is done in heaven; and thus we pray that it may be done by us and others on earth. The sun, moon, and stars, keep their courses, and never clash with one another: nay, even in this lower region, which is often disturbed with storms and tempests, yet when God pleases he commands peace, by making the storm a calm, Ps. cvii. 29; lxv. 7. Observe, The high places are his high places; for the heaven, even the heavens, are the Lord's (Ps. cxv. 16) in a peculiar manner. Peace is God's work; where it is made it is he that makes it, Isa. lvii. 19. In heaven there is perfect peace; for there is perfect holiness, and there is God, who is love. (3.) He is a God of irresistible power: Is there any number of his armies? v. 3. The greatness and power of princes are judged of by their armies. God is not only himself almighty, but he has numberless numbers of armies at his beck and disposal,--standing armies that are never disbanded,--regular troops, and well disciplined, that are never to seek, never at a loss, that never mutiny,--veteran troops, that have been long in his service,--victorious troops, that never failed of success nor were ever foiled. All the creatures are his hosts, angels especially. He is Lord of all, Lord of hosts. He has numberless armies, and yet makes peace. He could make war upon us, but is willing to be at peace with us; and even the heavenly hosts were sent to proclaim peace on earth and good will towards men, Luke ii. 14. (4.) His providence extends itself to all: Upon whom does not his light arise? The light of the sun is communicated to all parts of the world, and, take the year round, to all equally. See Ps. xix. 6. That is a faint resemblance of the universal cognizance and care God takes of the whole creation, Matt. v. 45. All are under the light of his knowledge and are naked and open before him. All partake of the light of his goodness: it seems especially to be meant of that. He is good to all; the earth is full of his goodness. He is Deus optimus--God, the best of beings, as well as maximus--the greatest: he has power to destroy; but his pleasure is to show mercy. All the creatures live upon his bounty.
2. What low things are here said of man, and very truly and justly (v. 4): How then can man be justified with God? Or how can he be clean? Man is not only mean, but vile, not only earthly, but filthy; he cannot be justified, he cannot be clean, (1.) In comparison with God. Man's righteousness and holiness, at the best, are nothing to God's, Ps. lxxxix. 6. (2.) In debate with God. He that will quarrel with the word and providence of God must unavoidably go by the worst. God will be justified, and then man will be condemned, Ps. li. 4; Rom. iii. 4. There is no error in God's judgment, and therefore there lies no exception against it, nor appeal from it. (3.) In the sight of God. If God is so great and glorious, how can man, who is guilty and impure, appear before him? Note, [1.] Man, by reason of his actual transgressions, is obnoxious to God's justice and cannot in himself be justified before him: he can neither plead Not guilty, nor plead any merit of his own to balance or extenuate his guilt. The scripture has concluded all under sin. [2.] Man, by reason of his original corruption, as he is born of a woman, is odious to God's holiness, and cannot be clean in his sight. God sees his impurity, and it is certain that by it he is rendered utterly unfit for communion and fellowship with God in grace here and for the vision and fruition of him in glory hereafter. We have need therefore to be born again of water and of the Holy Ghost, and to be bathed again and again in the blood of Christ, that fountain opened.
II. He shows how dark and defective even the heavenly bodies are in the sight of God, and in comparison with him, and thence infers how little, and mean, and worthless, man is. 1. The lights of heaven, though beauteous creatures, are before God as clods of earth (v. 5): Behold even to the moon, walking in brightness, and the stars, those glorious lamps of heaven, which the heathen were so charmed with the lustre of that they worshipped them--yet, in God's sight, in comparison with him, they shine not, they are not pure; they have no glory, by reason of the glory which excelleth, as a candle, though it burn, yet does not shine when it is set in the clear light of the sun. The glory of God, shining in his providences, eclipses the glory of the brightest creatures, Isa. xxiv. 23. The moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Sion. The heavenly bodies are often clouded; we plainly see spots in the moon, and, with the help of glasses, may sometimes discern spots upon the sun too: but God sees spots in them that we do not see. How durst Job then so confidently appeal to God, who would discover that amiss in him which he was not aware of in himself? 2. The children of men, though noble creatures, are before God but as worms of the earth (v. 6): How much less does man shine in honour, how much less is he pure in righteousness that is a worm, and the son of man, whoever he be, that is a worm!--a vermin (so some), not only mean and despicable, but noxious and detestable; a mite (so others), the smallest animal, which cannot be discerned with the naked eye, but through a magnifying glass. Such a thing is man. (1.) So mean, and little, and inconsiderable, in comparison with God and with the holy angels: so worthless and despicable, having his original in corruption, and hastening to corruption. What little reason has man to be proud, and what great reason to be humble! (2.) So weak and impotent, and so easily crushed, and therefore a very unequal match for Almighty God. Shall man be such a fool as to contend with his Maker, who can tread him to pieces more easily than we can a worm? (3.) So sordid and filthy. Man is not pure for he is a worm, hatched in putrefaction, and therefore odious to God. Let us therefore wonder at God's condescension in taking such worms as we are into covenant and communion with himself, especially at the condescension of the Son of God, in emptying himself so far as to say, I am a worm, and no man, Ps. xxii. 6.
Adam Clarke: Commentary on the Bible - 1831
25:1: Bildad the Shuhite - This is the last attack on Job; the others felt themselves foiled, though they had not humility enough to acknowledge it, but would not again return to the attack. Bildad has little to say, and that little is very little to the point. He makes a few assertions, particularly in reference to what Job had said in the commencement of the preceding chapter, of his desire to appear before God, and have his case tried by him, as he had the utmost confidence that his innocence should be fully proved. For this Bildad reprehends Job with arguments which had been brought forth often in this controversy, and as repeatedly confuted,16.
Carl Friedrich Keil and Franz Delitzsch
25:1
1 Then began Bildad the Shuhite, and said:
2 Dominion and terror are with Him,
He maketh peace in His high places.
3 Is there any number to His armies,
And whom doth not His light surpass?
4 How could a mortal be just with God,
And how could one born of woman be pure?
5 Behold, even the moon, it shineth not brightly,
And the stars are not pure in His eyes.
6 How much less mortal man, a worm,
And the son of man, a worm!
Ultimum hocce classicum, observes Schultens, quod a parte triumvirorum sonuit, magis receptui canentis videtur, quam praelium renovantis. Bildad only repeats the two commonplaces, that man cannot possibly maintain his supposedly perverted right before God, the all-just and all-controlling One, to whom, even in heaven above, all things cheerfully submit, and that man cannot possibly be accounted spotlessly pure, and consequently exalted above all punishment before Him, the most holy One, before whom even the brightest stars do not appear absolutely pure. המשׁל is an inf. abs. made into a substantive, like השׁקט; the Hiph. (to cause to rule), which is otherwise causative, can also, like Kal, signify to rule, or properly, without destroying the Hiphil-signification, to exercise authority (vid., on Job 31:18); המשׁל therefore signifies sovereign rule. עשׂה, with הוּא to be supplied, which is not unfrequently omitted both in participial principal clauses (Job 12:17., Ps 22:29; Is 26:3; Is 29:8; Is 40:19, comp. Zech 9:12, where אני is to be supplied) and in partic. subordinate clauses (Ps 7:10; Ps 55:20; Hab 2:10), is an expression of the simple praes., which is represented by the partic. used thus absolutely (including the personal pronoun) as a proper tense-form (Ew. 168, c, 306, d). Schlottman refers עשׂה to המשׁל ופהד; but the analogy of such attributive descriptions of God is against it. Umbreit and Hahn connect בּמרומיו with the subject: He in His heights, i.e., down from His throne in the heavens. But most expositors rightly take it as descriptive of the place and object of the action expressed: He establishes peace in His heights, i.e., among the celestial beings immediately surrounding Him. This, only assuming the abstract possibility of discord, might mean: facit magestate sua ut in summa pace et promptissima obedientia ipsi ministrent angeli ipsius in excelsis (Schmid). But although from Job 4:18; Job 15:15, nothing more than that even the holy ones above are neither removed from the possibility of sin nor the necessity of a judicial authority which is high above them, can be inferred; yet, on the other hand, from Job 3:8; Job 9:13 (comp. Job 26:12.), it is clear that the poet, in whose conception, as in scripture generally, the angels and the stars stand in the closest relation, knows of actual, and not merely past, but possibly recurring, instances of hostile dissension and titanic rebellion among the celestial powers; so that עשׂה שׁלום, therefore, is intended not merely of a harmonizing reconciliation among creatures which have been contending one against another, but of an actual restoration of the equilibrium that had been disturbed through self-will, by an act of mediation and the exercise of judicial authority on the part of God.
Job 25:3
Instead of the appellation מרומיו, which reminds one of Is 24:21, - where a like peacemaking act of judgment on the part of God is promised in reference to the spirit-host of the heights that have been working seductively among the nations on earth, - גּדוּדיו, of similar meaning to צבאיו, used elsewhere, occurs in this verse. The stars, according to biblical representation, are like an army arrayed for battle, but not as after the Persian representation - as an army divided into troops of the Ahuramazd and Angramainyus (Ahriman), but a standing army of the children of light, clad in the armour of light, under the guidance of the one God the Creator (Is 40:26, comp. the anti-dualistic assertion in Is 45:7). The one God is the Lord among these numberless legions, who commands their reverence, and maintains unity among them; and over whom does not His light arise? Umbr. explains: who does not His light, which He communicates to the hosts of heaven, vanquish (קוּם על in the usual warlike meaning: to rise against any one); but this is a thought that is devoid of purpose in this connection. אורהו with the emphatic suff. hu (as Job 24:23, עיניהוּ) at any rate refers directly to God: His light in distinction from the derived light of the hosts of heaven. This distinction is better brought out if we interpret (Merc., Hirz., Hahn, Schlottm., and others): over whom does (would) not His light arise? i.e., all receive their light from His, and do but reflect it back. But יקוּם = יזרח cannot be justified by Job 11:17. Therefore we interpret with Ew. and Hlgst. thus: whom does not His light surpass, or, literally, over whom (i.e., which of these beings of light) does it not rise, leaving it behind and exceeding it in brightness (יקוּם as synon. of ירוּם)? How then could a mortal be just with God, i.e., at His side or standing up before Him; and how could one of woman born be spotless! How could he (which is hereby indirectly said) enter into a controversy with God, who is infinitely exalted above him, and maintain before Him a moral character faultless, and therefore absolutely free from condemnation! In the heights of heaven God's decision is revered; and should man, the feeble one, and born flesh of flesh (vid., Job 14:1), dare to contend with God? Behold, עד־ירח (עד, as usually when preceded by a negation, adeo, ne ... quidem, e.g., Ex 14:28, comp. Nahum 1:10, where J. H. Michaelis correctly renders: adeo up spinas perplexitate aequent, and אל used in the same way, Job 5:5, Ew. 219, c), even as to the moon, it does not (ולא with Waw apod., Ges. 145, 2, although there is a reading לא without ו) shine bright, יאחיל = יהל, from אהל = הלל.
(Note: It is worthy of observation, that hilâl signifies in Arabic the new moon (comp. Genesis, S. 307); and the Hiphil ahalla, like the Kal halla, is used of the appearing and shining of the new moon.)
Thus lxx, Targ. Jer., and Gecatilia translate; whereas Saadia translates: it turns not in (Arab. lâ ydchl), or properly, it does not pitch its tent, fix its habitation. But to pitch one's tent is אהל or אהל, whence יהל, Is 13:20, = יאהל; and what is still more decisive, one would naturally expect יאהיל שׁם in connection with this thought. We therefore render אהל as a form for once boldly used in the scriptural language for הלל, as in Is 28:28 אדשׁ once occurs for דּוּשׁ. Even the moon is only a feeble light before God, and the stars are not clean in His eyes; there is a vast distance between Him and His highest and most glorious creatures - how much more between Him and man, the worm of the dust!
The friends, as was to be expected, are unable to furnish any solution of the mystery, why the ungodly often live and die happily; and yet they ought to be able to give this solution, if the language which they employ against Job were authorized. Bildad alone speaks in the above speech, Zophar is silent. But Bildad does not utter a word that affects the question. This designed omission shows the inability of the friends to solve it, as much as the tenacity with which they firmly maintain their dogma; and the breach that has been made in it, either they will not perceive or yet not acknowledge, because they think that thereby they are approaching too near to the honour of God. Moreover, it must be observed with what delicate tact, and how directly to the purpose in the structure of the whole, this short speech of Bildad's closes the opposition of the friends. Two things are manifest from this last speech of the friends: First, that they know nothing new to bring forward against Job, and nothing just to Job's advantage; that all their darts bound back from Job; and that, though not according to their judgment, yet in reality, they are beaten. This is evident from the fact that Bildad is unable to give any answer to Job's questions, but can only take up the one idea in Job's speech, that he confidently and boldly thinks of being able to approach God's throne of judgment; he repeats with slight variation what Eliphaz has said twice already, concerning the infinite distance between man and God, Job 4:17-21; Job 15:14-16, and is not even denied by Job himself, Job 9:2; Job 14:4. But, secondly, the poet cannot allow us to part from the friends with too great repugnance; for they are Job's friends notwithstanding, and at the close we see them willingly obedient to God's instruction, to go to Job that he may pray for them and make sacrifice on their behalf. For this reason he does not make Bildad at last repeat those unjust incriminations which were put prominently forward in the speech of Eliphaz, Job 22:5-11. Bildad only reminds Job of the universal sinfulness of the human race once again, without direct accusation, in order that Job may himself derive from it the admonition to humble himself; and this admonition Job really needs, for his speeches are in many ways contrary to that humility which is still the duty of sinful man, even in connection with the best justified consciousness of right thoughts and actions towards the holy God.
John Gill
25:1 Then answered Bildad the Shuhite,.... Not to what Job had just now delivered, in order to disprove that, that men, guilty of the grossest crimes, often go unpunished in this life, and prosper and succeed, and die in peace and quietness, as other men; either because he was convinced of the truth of what he had said, or else because he thought he was an obstinate man, and that it was best to let him alone, and say no more to him, since there was no likelihood of working any conviction on him; wherefore he only tries to possess his mind of the greatness and majesty of God, in order to deter him from applying to God in a judicial way, and expecting redress and relief from him;
and said; as follows.
John Wesley
25:1 Answered - Not to that which Job spake last, but to that which seemed most reprovable in all his discourses; his censure of God's proceedings with him, and his desire of disputing the matter with him. Perhaps Bildad and the rest now perceived that Job and they did not differ so much as they thought. They owned that the wicked might prosper for a while. And Job owned, they would be destroyed at the last.
25:225:2: Իսկ արդ առա՞կ ինչ իցէ ա՛հն առ ՚ի Նմանէ, որ առնէ զամենայն ինչ ՚ի բարձունս[9324]։ [9324] Բազումք. Իսկ առա՞կ ինչ իցէ։
2 «Արդ, մի՞թէ առասպել է, որ երկիւղում են նրանից, ով բարձունքներում ամէն ինչ անում է:
2 «Իշխանութիւնն ու վախը անոր քով են, Իր բարձր տեղերուն մէջ խաղաղութիւն կ’ընէ։
[240]Իսկ արդ առա՞կ ինչ իցէ ահն առ ի Նմանէ, որ առնէ զամենայն ինչ ի բարձունս:

25:2: Իսկ արդ առա՞կ ինչ իցէ ա՛հն առ ՚ի Նմանէ, որ առնէ զամենայն ինչ ՚ի բարձունս[9324]։
[9324] Բազումք. Իսկ առա՞կ ինչ իցէ։
2 «Արդ, մի՞թէ առասպել է, որ երկիւղում են նրանից, ով բարձունքներում ամէն ինչ անում է:
2 «Իշխանութիւնն ու վախը անոր քով են, Իր բարձր տեղերուն մէջ խաղաղութիւն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:225:2 держава и страх у Него; Он творит мир на высотах Своих!
25:2 τί τις.1 who?; what? γὰρ γαρ for προοίμιον προοιμιον or; than φόβος φοβος fear; awe παρ᾿ παρα from; by αὐτοῦ αυτος he; him ὁ ο the ποιῶν ποιεω do; make τὴν ο the σύμπασαν συμπας in ὑψίστῳ υψιστος highest; most high
25:2 הַמְשֵׁ֣ל hamšˈēl משׁל rule וָ wā וְ and פַ֣חַד fˈaḥaḏ פַּחַד trembling עִמֹּ֑ו ʕimmˈô עִם with עֹשֶׂ֥ה ʕōśˌeh עשׂה make שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace בִּ bi בְּ in מְרֹומָֽיו׃ mᵊrômˈāʸw מָרֹום high place
25:2. potestas et terror apud eum est qui facit concordiam in sublimibus suisPower and terror are with him, who maketh peace in his high places.
2. Dominion and fear are with him; he maketh peace in his high places.
25:2. Dominion and fear [are] with him, he maketh peace in his high places.
25:2. Power and terror are with him that makes a pact with those in high places.
Dominion and fear [are] with him, he maketh peace in his high places:

25:2 держава и страх у Него; Он творит мир на высотах Своих!
25:2
τί τις.1 who?; what?
γὰρ γαρ for
προοίμιον προοιμιον or; than
φόβος φοβος fear; awe
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
ο the
ποιῶν ποιεω do; make
τὴν ο the
σύμπασαν συμπας in
ὑψίστῳ υψιστος highest; most high
25:2
הַמְשֵׁ֣ל hamšˈēl משׁל rule
וָ וְ and
פַ֣חַד fˈaḥaḏ פַּחַד trembling
עִמֹּ֑ו ʕimmˈô עִם with
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace
בִּ bi בְּ in
מְרֹומָֽיו׃ mᵊrômˈāʸw מָרֹום high place
25:2. potestas et terror apud eum est qui facit concordiam in sublimibus suis
Power and terror are with him, who maketh peace in his high places.
25:2. Dominion and fear [are] with him, he maketh peace in his high places.
25:2. Power and terror are with him that makes a pact with those in high places.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:2: Dominion and fear are with him - God is an absolute sovereign; his fear is on all the hosts of heaven; and by his sovereignty he establishes and preserves order in the heavens, and among all the inhabitants of the eternal world: how canst thou, therefore, dare to appeal to him, or desire to appear before him?
Albert Barnes: Notes on the Bible - 1834
25:2: Dominion and fear are with him - That is, God has a right to rule, and he ought to be regarded with Rev_erence. The object of Bildad is to show that He is so great and glorious that it is impossible that man should be regarded as pure in his sight. He begins, therefore, by saying, that he is a Sovereign; that he is clothed with majesty, and that he is worthy of profound veneration.
He maketh peace in his high places - "High places," here refer to the heavenly worlds. The idea is, that he preserves peace and concord among the hosts of heaven. Numerous and mighty as are the armies of the skies, yet he keeps them in order and in awe. The object is to present an image of the majesty and power of that Being who thus controls a vast number of minds. The phrase does not necessarily imply that there had been variance or strife, and that then God had made peace, but that he preserved or kept them in peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: Dominion: Job 9:2-10, Job 26:5-14, Job 40:9-14; Ch1 29:11, Ch1 29:12; Psa 99:1-3; Jer 10:6, Jer 10:7; Dan 4:34-37; Mat 6:13, Mat 28:18; Eph 1:20, Eph 1:21; Jde 1:25; Rev 6:16
he maketh: Isa 57:15, Isa 57:19; Mat 5:9; Co2 5:18-21; Eph 2:16, Eph 2:17; Col 1:20
Job 25:3
Geneva 1599
25:2 (a) Dominion and fear [are] with him, he maketh peace in his high places.
(a) His purpose is to prove that although God may try and afflict the just, yet soon after he sends prosperity, and because he did not do so to Job he concludes that he is wicked.
John Gill
25:2 Dominion and fear are with him,.... Not with man, as Sephorno interprets it, as that with him is power to rule over the imagination (the evil figment of his heart) to choose the good, and refuse the evil; and with him is fear of punishment, and also the fear of God to restrain him from evil; but with God, as may easily be perceived from the whole context, though his name is not expressed in this clause, and not till Job 25:4; this dominion he is possessed of is universal; his kingdom rules over all, over all the angels, good and bad; over all men, over all the nations of the world, and the great men in it, the kings and princes of it; and over all, of every age, sex, and condition; and it is absolute and uncontrollable; he governs according to his will, and is not to be controlled in his ways; nor is he accountable to any for what he does, and his kingdom is an everlasting one, and his dominion for ever and ever: and by the fear that is with him is not meant actively, with which he fears; for he is afraid of none, be they ever so great and mighty, Job 22:4; but passively, with which he is feared; for holy and reverend is his name, and so his nature, and all that belong to him; he is feared by the angels in heaven, who cover their faces before him, and cast their crowns at his feet; and by the saints on earth, in whose assemblies he is served with reverence and godly fear; and should be stood in awe of by all the inhabitants of the world, because of the glory of his nature, the greatness of his works, and the goodness of his providence:
he maketh peace in his high places; in the high places of his earth, and among the great men of it, creating and commanding peace, and causing war among them to cease, whenever it is his pleasure; and in the regions of the air, where, though there are often thunder and lightning, storms and tempests of wind, hail, and rain, yet, when he says, Peace, be still, all is serene and quiet; and in the orbs of the heaven, the sun, moon, and stars, which know their appointed times and seasons, and keep their place or course, and do their work and office in the most easy and cheerful manner; and among the angels in the highest heaven, which are properly his high places, who, though their numbers are so great, and they themselves thrones, dominions, principalities, and powers, and have various offices and different work assigned them, readily do his will, and are in the utmost harmony and concord among themselves, show no reluctance to him, nor any discord to each other: now Bildad would have Job consider whether he could think himself so significant, that cognizance would be taken of him and his cause by so great, glorious, and majestic a thing; or that he would suffer his high places, where peace reigned, to be disturbed by his noise and brawl.
John Wesley
25:2 Dominion - Sovereign power over all persons and things. Fear - Terror, that which justly makes him dreadful to all men, and especially to all that undertake to dispute with him. He - This clause, as well as the following verse, seems to be added to prove God's dominion and dreadfulness: he keepeth and ruleth all persons and things in heaven, in peace and harmony. The angels, though they be very numerous, all own his sovereignty, and acquiesce in his pleasure. The stars, tho' vast in their bulk, and various in their motions: exactly keep the order which God hath appointed them: and therefore it is great folly for thee to quarrel with the methods of God's dealings with thee.
Robert Jamieson, A. R. Fausset and David Brown
25:2 BILDAD'S REPLY. (Job 25:1-6)
Power and terror, that is, terror-inspiring power.
peace in his high places--implying that His power is such on high as to quell all opposition, not merely there, but on earth also. The Holy Ghost here shadowed forth Gospel truths (Col 1:20; Eph 1:10).
25:325:3: Մի՛ ոք կարծեսցէ թէ գուցէ յապաղումն հինից նորա. յո՞յր վերայ ո՛չ եկեսցէ դարանակալութիւն առ ՚ի նմանէ[9325]։ [9325] Ոմանք. Եթէ գուցէ... հինից։
3 Ոչ ոք թող չկարծի, թէ նրա գնդերը կը յապաղեն պատժել. ո՞ւմ վրայ չի իջնի նրա որոգայթը:
3 Անոր գունդերուն համրանքը կա՞յ արդեօք Ու անոր լոյսը որո՞ւ վրայ չի ծագիր։
Մի՛ ոք կարծեսցէ թէ գուցէ յապաղումն հինից նորա. յո՞յր վերայ ոչ եկեսցէ դարանակալութիւն առ ի նմանէ:

25:3: Մի՛ ոք կարծեսցէ թէ գուցէ յապաղումն հինից նորա. յո՞յր վերայ ո՛չ եկեսցէ դարանակալութիւն առ ՚ի նմանէ[9325]։
[9325] Ոմանք. Եթէ գուցէ... հինից։
3 Ոչ ոք թող չկարծի, թէ նրա գնդերը կը յապաղեն պատժել. ո՞ւմ վրայ չի իջնի նրա որոգայթը:
3 Անոր գունդերուն համրանքը կա՞յ արդեօք Ու անոր լոյսը որո՞ւ վրայ չի ծագիր։
zohrab-1805▾ eastern-1994▾ western am▾
25:325:3 Есть ли счет воинствам Его? и над кем не восходит свет Его?
25:3 μὴ μη not γάρ γαρ for τις τις anyone; someone ὑπολάβοι υπολαμβανω take up; suppose ὅτι οτι since; that ἔστιν ειμι be παρέλκυσις παρελκυσις in; on τίνας τις.1 who?; what? δὲ δε though; while οὐκ ου not ἐπελεύσεται επερχομαι come on / against ἔνεδρα ενεδρα ambush παρ᾿ παρα from; by αὐτοῦ αυτος he; him
25:3 הֲ hᵃ הֲ [interrogative] יֵ֣שׁ yˈēš יֵשׁ existence מִ֭סְפָּר ˈmispār מִסְפָּר number לִ li לְ to גְדוּדָ֑יו ḡᵊḏûḏˈāʸw גְּדוּד band וְ wᵊ וְ and עַל־ ʕal- עַל upon מִ֝֗י ˈmˈî מִי who לֹא־ lō- לֹא not יָק֥וּם yāqˌûm קום arise אֹורֵֽהוּ׃ ʔôrˈēhû אֹור light
25:3. numquid est numerus militum eius et super quem non surget lumen illiusIs there any numbering of his soldiers? and upon whom shall not his light arise?
3. Is there any number of his armies? and upon whom doth not his light arise?
25:3. Is there any number of his armies? and upon whom doth not his light arise?
25:3. Is there any limit to the number of his soldiers or to the number of those over whom his light rises?
Is there any number of his armies? and upon whom doth not his light arise:

25:3 Есть ли счет воинствам Его? и над кем не восходит свет Его?
25:3
μὴ μη not
γάρ γαρ for
τις τις anyone; someone
ὑπολάβοι υπολαμβανω take up; suppose
ὅτι οτι since; that
ἔστιν ειμι be
παρέλκυσις παρελκυσις in; on
τίνας τις.1 who?; what?
δὲ δε though; while
οὐκ ου not
ἐπελεύσεται επερχομαι come on / against
ἔνεδρα ενεδρα ambush
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
25:3
הֲ hᵃ הֲ [interrogative]
יֵ֣שׁ yˈēš יֵשׁ existence
מִ֭סְפָּר ˈmispār מִסְפָּר number
לִ li לְ to
גְדוּדָ֑יו ḡᵊḏûḏˈāʸw גְּדוּד band
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִ֝֗י ˈmˈî מִי who
לֹא־ lō- לֹא not
יָק֥וּם yāqˌûm קום arise
אֹורֵֽהוּ׃ ʔôrˈēhû אֹור light
25:3. numquid est numerus militum eius et super quem non surget lumen illius
Is there any numbering of his soldiers? and upon whom shall not his light arise?
25:3. Is there any number of his armies? and upon whom doth not his light arise?
25:3. Is there any limit to the number of his soldiers or to the number of those over whom his light rises?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:3: Is there any number of his armies? - He has troops innumerable; he can serve himself of all his creatures; every thing may be a means of help or destruction, according to his Divine will. When he purposes to save, none can destroy; and when he is determined to destroy, none can save. It is vain to trust in his creatures against himself.
Upon whom doth not his light arise? - That is, his providence rules over all; he is universal Lord; he causes his sun to arise on the evil and the good, and sends his rain on the just and unjust.
Albert Barnes: Notes on the Bible - 1834
25:3: Is there any number of his armies? - The armies of heaven; or the hosts of angelic beings, which are often represented as arranged or marshalled into armies; see the notes at Isa 1:9. The word which is used here is not the common one which is rendered "hosts," (צבא tsâ bâ'), but is גדוּד gedû d which means properly a troop, band, or army. It may here mean either the constellations often represented as the army which God marshals and commands, or it may mean the angels.
And upon whom doth not his light arise? - This is designed evidently to show the majesty and glory of God. It refers probably to the light of the sun, as the light which he creates and commands. The idea is, that it pervades all things; that, as controlled by him, it penetrates all places, and flows over all worlds. The image is a striking and sublime one, and nothing is better fitted to show the majesty and glory of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: there: Psa 103:20, Psa 103:21, Psa 148:2-4; Isa 40:26; Dan 7:10; Mat 26:53; Rev 5:11
upon whom: Job 38:12, Job 38:13; Gen 1:3-5, Gen 1:14-16; Psa 19:4-6; Mat 5:45; Joh 1:4, Joh 1:9; Jam 1:17
Job 25:4
Geneva 1599
25:3 Is there any number of his armies? (b) and upon whom doth not his light arise?
(b) Who can hide him from his presence?
John Gill
25:3 Is there any number of his armies?.... His armies in heaven, the heavenly host of angels, which are innumerable; there are more than twelve legions of them, thousand and ten thousand times ten thousand, employed in a military way, for the safety and preservation of the saints; see Gen 32:1; and the sun, moon, and stars, often called the host of heaven, the latter of which cannot be numbered, and which fought in their courses against Sisera, Judg 5:20; and his armies on earth, all the inhabitants of it; yea, every creature, even the smallest insect in it, which are without number: thus, frogs, lice, flies, and locusts, were the armies of God, with which he fought against Pharaoh and the Egyptians, see Joel 2:11;
and upon whom doth not his light arise? either natural light, that grand luminary the sun, which rises on all, the evil and the good, nor is anything hid from the light and heat of it; or moral light, the light of nature, with which everyone that comes into the world is enlightened by him; or the light of providential goodness, which is unto all, and over all his creatures; the whole earth is full of it, and all the inhabitants have a share in it; nor is anything hid from his all piercing, all penetrating, all seeing eye, who is light itself, and dwells in light inaccessible, and from which light nothing can be hid.
John Wesley
25:3 Armies - Of the angels, and stars, and other creatures, all which are his hosts. Light - The light of the sun is communicated to all parts of the world. This is a faint resemblance, of the cognisance and care which God takes of the whole creation. All are under the light of his knowledge: all partake of the light of his goodness: his pleasure is to shew mercy: all the creatures live upon his bounty.
Robert Jamieson, A. R. Fausset and David Brown
25:3 armies--angels and stars (Is 40:26; Jer 33:22; Gen 15:5; "countless," Dan 7:10).
his light-- (Jas 1:17).
25:425:4: Զիա՞րդ լինիցի մարդ արդար առաջի Տեառն. կամ ո՞վ սրբեսցէ զանձն իւր ՚ի կանանցածնաց[9326]։ [9326] Ոմանք. Արդար մարդ... կամ ո՛ սրբեսցէ զանձն։
4 Մահկանացուն ինչպէ՞ս արդար կը լինի Տիրոջ առաջ, կամ կնոջից ծնուածներից ո՞վ կը մաքրի իր հոգին,
4 Ուրեմն մարդը ի՞նչպէս պիտի արդարանայ Աստուծոյ առջեւ։Կնոջմէ ծնածը ի՞նչպէս կրնայ մաքուր ըլլալ։
Զիա՞րդ լինիցի մարդ արդար առաջի [241]Տեառն, կամ ո՞վ սրբեսցէ զանձն իւր ի կանանցածնաց:

25:4: Զիա՞րդ լինիցի մարդ արդար առաջի Տեառն. կամ ո՞վ սրբեսցէ զանձն իւր ՚ի կանանցածնաց[9326]։
[9326] Ոմանք. Արդար մարդ... կամ ո՛ սրբեսցէ զանձն։
4 Մահկանացուն ինչպէ՞ս արդար կը լինի Տիրոջ առաջ, կամ կնոջից ծնուածներից ո՞վ կը մաքրի իր հոգին,
4 Ուրեմն մարդը ի՞նչպէս պիտի արդարանայ Աստուծոյ առջեւ։Կնոջմէ ծնածը ի՞նչպէս կրնայ մաքուր ըլլալ։
zohrab-1805▾ eastern-1994▾ western am▾
25:425:4 И как человеку быть правым пред Богом, и как быть чистым рожденному женщиною?
25:4 πῶς πως.1 how γὰρ γαρ for ἔσται ειμι be δίκαιος δικαιος right; just βροτὸς βροτος next to; in the presence of κυρίου κυριος lord; master ἢ η or; than τίς τις.1 who?; what? ἂν αν perhaps; ever ἀποκαθαρίσαι αποκαθαριζω of himself; his own γεννητὸς γεννητος fathered; born γυναικός γυνη woman; wife
25:4 וּ û וְ and מַה־ mah- מָה what יִּצְדַּ֣ק yyiṣdˈaq צדק be just אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man עִם־ ʕim- עִם with אֵ֑ל ʔˈēl אֵל god וּ û וְ and מַה־ mah- מָה what יִּ֝זְכֶּ֗ה ˈyyizkˈeh זכה be clean יְל֣וּד yᵊlˈûḏ ילד bear אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:4. numquid iustificari potest homo conparatus Deo aut apparere mundus natus de muliereCan man be justified compared with God, or he that is born of a woman appear clean?
4. How then can man be just with God? or how can he be clean that is born of a woman?
25:4. How then can man be justified with God? or how can he be clean [that is] born of a woman?
25:4. Is it right for man to compare himself to God, or to appear pure though he is born of woman?
How then can man be justified with God? or how can he be clean [that is] born of a woman:

25:4 И как человеку быть правым пред Богом, и как быть чистым рожденному женщиною?
25:4
πῶς πως.1 how
γὰρ γαρ for
ἔσται ειμι be
δίκαιος δικαιος right; just
βροτὸς βροτος next to; in the presence of
κυρίου κυριος lord; master
η or; than
τίς τις.1 who?; what?
ἂν αν perhaps; ever
ἀποκαθαρίσαι αποκαθαριζω of himself; his own
γεννητὸς γεννητος fathered; born
γυναικός γυνη woman; wife
25:4
וּ û וְ and
מַה־ mah- מָה what
יִּצְדַּ֣ק yyiṣdˈaq צדק be just
אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man
עִם־ ʕim- עִם with
אֵ֑ל ʔˈēl אֵל god
וּ û וְ and
מַה־ mah- מָה what
יִּ֝זְכֶּ֗ה ˈyyizkˈeh זכה be clean
יְל֣וּד yᵊlˈûḏ ילד bear
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:4. numquid iustificari potest homo conparatus Deo aut apparere mundus natus de muliere
Can man be justified compared with God, or he that is born of a woman appear clean?
25:4. How then can man be justified with God? or how can he be clean [that is] born of a woman?
25:4. Is it right for man to compare himself to God, or to appear pure though he is born of woman?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:4: How then can man be justified? - Or, ונה umah, With what, shall a man be justified with God? Though this is no conclusion from Bildad's premises, yet the question is of the highest importance to man. Neither Bildad nor any of his fellows could answer it; the doctrine of redemption through the blood of the cross was then known only through types and shadows. We who live in the Gospel dispensation, can readily answer the question, With what shall miserable man (אנוש enosh) be justified with God? - Ans. By bringing forward, by faith, to the throne of the Divine justice, the sacrificial offering of the Lord Jesus Christ; and confiding absolutely in it, as being a full, sufficient, and complete atonement and sacrifice for his sins, and for the salvation of a lost world. How, or with what (ומה umah) shall he be clean that is born of a woman? - Ans. By receiving that grace or heavenly influence communicated by the power and energy of the eternal Spirit applying to the heart the efficacy of that blood which cleanses from all unrighteousness. This, and this only, is the way in which a sinner, when truly penitent, can be justified before God: and in which a believer, convinced of indwelling sin, can be sanctified and cleansed from all unrighteousness. This is the only means of justification and sanctification, without which there can be no glorification. And these two great works, which constitute the whole of salvation, have been procured for a lost world by the incarnation, passion, death, and resurrection of the Lord Jesus Christ, who was delivered for our offenses, and rose again for our justification; to whom be glory and dominion now and for evermore, Amen!
Albert Barnes: Notes on the Bible - 1834
25:4: How then can man be justified with God? - see -18; -16. Instead of meeting the facts to which Job had appealed, all that Bildad could now do was to repeat what had been said before. It shows that he felt himself unable to dispose of the argument, and yet that he was not willing to confess that he was vanquished.
Or how can he be clean? - This sentiment had been expressed by Job himself, . Perhaps Bildad meant now to adopt it as undoubted truth, and to throw it back upon Job as worthy of his special attention. It has no bearing on the arguments which Job had advanced, and is utterly irrelevant except as Bildad supposed that the course of argument maintained by Job implied that he supposed himself to be pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: How then: Job 4:17-19, Job 9:2, Job 15:14-16; Psa 130:3, Psa 143:2; Rom 3:19, Rom 3:20, Rom 5:1
how can: Job 14:3, Job 14:4; Psa 51:5; Zac 13:1; Eph 2:3; Co1 6:11; Jo1 1:9; Rev 1:5
Job 25:5
Geneva 1599
25:4 How then can man (c) be justified with God? or how can he be clean [that is] born of a woman?
(c) That is, be just in respect to God?
John Gill
25:4 How then can man be justified with God? Since he sees all his ways and works, his secret as well as open sins; either be more just than he, as Eliphaz expresses it, Job 4:17; which no man in his senses will say; or just as he is, and upon a level with him, or in comparison of him, or before him, and in his sight: and this is what Job himself denies, Job 9:2; for however righteous a man may be in his own sight, or in the sight of others, he cannot of himself be justified in the sight of God; nor can any be justified with him by his own righteousness, because the best righteousness of man is imperfect; and, if Bildad thought this was the sentiment of Job, he mistook him; for, what he meant by coming to the seat of God, and ordering his cause before him, Job 23:2; to which Bildad seems to refer, and being judged by him, when he doubted not but he should be acquitted, was no other than the justification of his cause, and not of his person before God; or that he should be cleared of the imputation of hypocrisy, and of being the sinner and wicked man, and guilty of very bad things, though secret and private, for which he was afflicted; for otherwise Job knew full well that he could not be justified with God by his own personal righteousness, for he knew himself to be a sinner, and owns it; nor did he think himself perfect, and his righteousness a complete one; and therefore he expected not to be justified by it; he knew his living Redeemer, and believed in him for righteousness, and expected the justification of his person, and his acceptance with God, only by him; and in this way there are many that are justified with God secretly, "in foro Dei", in the court of God, and in his sight, who always beholds his people as righteous in Christ, and openly, "in foro conscientiae", in the court of conscience, when they believe in him; and who will be publicly justified, and declared righteous, at the day of judgment:
or how can he be clean that is born of a woman? which suggests a doctrine that Job as firmly believed as Bildad did, that all men are unclean by natural generation, or as they are born into the world; their ancestors being such, the more immediate, and the more remote, which may be traced back to the first man and woman, Job 14:4; so that as no man is clean and pure as God is, or in comparison of him, or in his sight; they can neither be naturally clean, nor so of themselves, by any means or methods they can make use of; but then they may be, as many are, clean by the blood of Christ, and grace of God, through which his people are cleansed from all their sins, and all their iniquities, and are without spot before the throne and in the sight of God.
John Wesley
25:4 Man - The word signifies man that is miserable, which supposes him to be sinful; and shall such a creature quarrel with that dominion of God, to which the sinless, and happy, and glorious angels submit? God - Before God's tribunal, to which thou dost so boldly appeal.
Robert Jamieson, A. R. Fausset and David Brown
25:4 (Job 4:17-18; Job 14:4; Job 15:14).
25:525:5: Զի եթէ լուսնի՛ հրամայեսցէ, եւ ո՛չ ծագէ. եւ աստեղք ո՛չ են սուրբ առաջի նորա.
5 որովհետեւ եթէ լուսնին հրամայի Նա՝ չի ծագի: Աստղերն իսկ մաքուր չեն Նրա առաջ,
5 Ահա լուսինն ալ լոյս չի տար Ու անոր աչքերուն առջեւ աստղերն ալ մաքուր չեն.
[242]Զի եթէ լուսնի հրամայեսցէ, եւ ոչ ծագէ``. եւ աստեղք ոչ են սուրբ առաջի նորա:

25:5: Զի եթէ լուսնի՛ հրամայեսցէ, եւ ո՛չ ծագէ. եւ աստեղք ո՛չ են սուրբ առաջի նորա.
5 որովհետեւ եթէ լուսնին հրամայի Նա՝ չի ծագի: Աստղերն իսկ մաքուր չեն Նրա առաջ,
5 Ահա լուսինն ալ լոյս չի տար Ու անոր աչքերուն առջեւ աստղերն ալ մաքուր չեն.
zohrab-1805▾ eastern-1994▾ western am▾
25:525:5 Вот даже луна, и та несветла, и звезды нечисты пред очами Его.
25:5 εἰ ει if; whether σελήνῃ σεληνη moon συντάσσει συντασσω coordinate; arrange καὶ και and; even οὐκ ου not ἐπιφαύσκει επιφαυσκω shine on ἄστρα αστρον constellation δὲ δε though; while οὐ ου not καθαρὰ καθαρος clean; clear ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him
25:5 הֵ֣ן hˈēn הֵן behold עַד־ ʕaḏ- עַד unto יָ֭רֵחַ ˈyārēₐḥ יָרֵחַ moon וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַאֲהִ֑יל yaʔᵃhˈîl אהל be bright וְ֝ ˈw וְ and כֹוכָבִ֗ים ḵôḵāvˈîm כֹּוכָב star לֹא־ lō- לֹא not זַכּ֥וּ zakkˌû זכך be clean בְ vᵊ בְּ in עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
25:5. ecce etiam luna non splendet et stellae non sunt mundae in conspectu eiusBehold even the moon doth not shine, and the stars are not pure in his sight.
5. Behold, even the moon hath no brightness, and the stars are not pure in his sight:
25:5. Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.
25:5. Behold, even the moon is not radiant, and the stars are not pure, in his sight.
Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight:

25:5 Вот даже луна, и та несветла, и звезды нечисты пред очами Его.
25:5
εἰ ει if; whether
σελήνῃ σεληνη moon
συντάσσει συντασσω coordinate; arrange
καὶ και and; even
οὐκ ου not
ἐπιφαύσκει επιφαυσκω shine on
ἄστρα αστρον constellation
δὲ δε though; while
οὐ ου not
καθαρὰ καθαρος clean; clear
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
25:5
הֵ֣ן hˈēn הֵן behold
עַד־ ʕaḏ- עַד unto
יָ֭רֵחַ ˈyārēₐḥ יָרֵחַ moon
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַאֲהִ֑יל yaʔᵃhˈîl אהל be bright
וְ֝ ˈw וְ and
כֹוכָבִ֗ים ḵôḵāvˈîm כֹּוכָב star
לֹא־ lō- לֹא not
זַכּ֥וּ zakkˌû זכך be clean
בְ vᵊ בְּ in
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
25:5. ecce etiam luna non splendet et stellae non sunt mundae in conspectu eius
Behold even the moon doth not shine, and the stars are not pure in his sight.
25:5. Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.
25:5. Behold, even the moon is not radiant, and the stars are not pure, in his sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:5: Behold even to the moon, and it shineth not - It is continually changing its appearance. It never appears twice in its whole revolution with the same face: it is ever waxing or waning; and its face is variegated with opaque spots. Its changeableness can never be compared with the unchangeable nature of God.
Yea, the stars are not pure in his sight - Whatever their excellence may be as stars, it is nothing in comparison with him from whom they have derived their being and splendor. See the notes on16. The Targum reads: "Behold, the moon is as yet spotted in her eastern part; the sun shines not; and the stars are not pure in his sight." Some think that by stars are meant those angels who kept not their first estate: this may be so, but I cannot see it in the text. It may, however, mean the heavenly host, as it is supposed to do, but I still must hesitate on the propriety of such applications. It is probable this speech of Bildad was delivered in the night-season, when clouds interrupted the bright shining of the moon. The third verse seems to refer immediately to the stars, which to the naked eye are innumerable. The sun is not mentioned, because of his absence. This speech of Bildad is both confused and inconclusive. His reasoning is absurd, and he draws false conclusions from his premises. In the third verse, he says, "Is there any number of his armies? and upon whom does not his light arise?" But how absurd is the conclusion which he draws from his questions: - "How then can a man be justified with God, or he be clean who is born of a woman?" This has no relation to the premises; still to us the question is not difficult, and has already been answered in the notes: "A man can be justified with God," through the blood of Christ; and "he can be clean who is born of a woman." through the sanctification of the Spirit.
Albert Barnes: Notes on the Bible - 1834
25:5: Behold even to the moon, and it shineth not - Or, behold even the moon shineth not. That is, in comparison with God it is dark and obscure. The idea is, that the most beautiful and glorious objects become dim and fade away when compared with him. So Jerome renders it, Ecce luna etiam non splendet. The word here rendered "shineth" (יאהיל ya'â halı̂ yl) frequently means to pitch or remove a tent, and is a form of the word אהל 'ô hel uniformly rendered tent or tabernacle. Some have supposed that the meaning here is, that even the moon and the stars of heaven - the bright canopy above - were not fit to furnish a tent or dwelling for God. But the parallelism seems to demand the usual interpretation, as meaning that the moon and stars faded away before God. The word אהל 'ô hel derives this meaning, according to Gesenius, from its relation to the word הלל hâ lal, to be clear or brilliant, from the mutual relation of the פא and עע verbs. The Arabic has the same meaning.
Yea, the stars are not pure in his sight - That is, they are not bright in comparison with him. The design is to show the glory of the Most High and that nothing could be compared with him; see the notes at .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: Isa 24:23, Isa 60:19, Isa 60:20; Co2 3:10
Job 25:6
Geneva 1599
25:5 Behold even to the moon, and it shineth not; yea, (d) the stars are not pure in his sight.
(d) If God shows his power, the moon and stars cannot have the light which is given to them, much less can man have any excellency but from God.
John Gill
25:5 Behold, even to the moon,.... If all things that are glorious and illustrious in the lower world, and which are between that and the region of the moon, are beheld; or all from the seat of the Divine Majesty, down to that glorious luminary, are viewed, they lose all their lustre and brightness, when compared with the Divine Being;
and it, even that itself
shineth not; it is darkened, confounded, and ashamed; it hides its beautiful face, and draws in its borrowed and useful light, at the approach of him, who is light itself, and in whom is no darkness at all: or it tabernacles not (n); has no tabernacle to abide in, as is said of the sun, Ps 19:4; or does not expand and spread its light, as a tent (o) or tabernacle is spread; it does not diffuse, but contracts it. No mention is made of the sun, not because that shines in its own light, which the moon does not; but perhaps because the controversy between Job and his friends was held in the night, when the moon and the stars were only seen, and therefore only mentioned; otherwise, what is here observed equally holds good of the sun as of the moon; see Is 24:23;
yea, the stars are not pure in his sight; as there are spots in the sun and in the moon, seen by the eye of man, aided and assisted, so such may be seen by God in the stars also, and in these, both in a natural and in a mystical sense; as by them may be meant the angels of heaven, even those are not pure in the sight of God, and in comparison of him, the most perfectly pure and holy Being; see Job 4:18.
(n) "et non ponet tabernaculum", Montanus, Bolducius; so Schmidt, Schultens. (o) "Non expandet lumen suum in modum tentorii", Complutenses apud Bolduc.
John Wesley
25:5 Moon - The moon, tho' bright and glorious, if compared with the Divine Majesty, is without any lustre or glory. By naming the moon, and thence proceeding to the stars, the sun is also included.
Robert Jamieson, A. R. Fausset and David Brown
25:5 "Look up even unto the moon" (Job 15:15). "Stars" here answer to "saints" (angels) there; "the moon" here to "the heavens" there. Even the "stars," the most dazzling object to man's eye, and the angels, of which the stars are emblems (Job 4:18; Rev_ 9:1), are imperfect in His sight. Theirs is the light and purity but of creatures; His of the Creator.
25:625:6: թո՛ղ թէ մարդ ե՛րր, եւ որդի մարդոյ որդն։
6 ուր մնաց մարդը, որ ապականուած է, եւ մարդու որդին, որ որդ է»:
6 Ալ ո՞ւր կը մնայ մարդը, որ որդ մըն է Ու մարդու որդին՝ որ ճճի մըն է»։
թող թէ մարդ երր, եւ որդի մարդոյ որդն:

25:6: թո՛ղ թէ մարդ ե՛րր, եւ որդի մարդոյ որդն։
6 ուր մնաց մարդը, որ ապականուած է, եւ մարդու որդին, որ որդ է»:
6 Ալ ո՞ւր կը մնայ մարդը, որ որդ մըն է Ու մարդու որդին՝ որ ճճի մըն է»։
zohrab-1805▾ eastern-1994▾ western am▾
25:625:6 Тем менее человек, {который} есть червь, и сын человеческий, {который} есть моль.
25:6 ἔα εα hey! δέ δε though; while ἄνθρωπος ανθρωπος person; human σαπρία σαπρια and; even υἱὸς υιος son ἀνθρώπου ανθρωπος person; human σκώληξ σκωληξ worm
25:6 אַ֭ף ˈʔaf אַף even כִּֽי־ kˈî- כִּי that אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man רִמָּ֑ה rimmˈā רִמָּה maggot וּ û וְ and בֶן־ ven- בֵּן son אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind תֹּולֵעָֽה׃ פ tôlēʕˈā . f תֹּולֵעָה maggot
25:6. quanto magis homo putredo et filius hominis vermisHow much less man that is rottenness and the son of man who is a worm?
6. How much less man, that is a worm! and the son of man, which is a worm!
25:6. How much less man, [that is] a worm? and the son of man, [which is] a worm?
25:6. Is man much more than rottenness and the son of man much more than worms?
How much less man, [that is] a worm? and the son of man, [which is] a worm:

25:6 Тем менее человек, {который} есть червь, и сын человеческий, {который} есть моль.
25:6
ἔα εα hey!
δέ δε though; while
ἄνθρωπος ανθρωπος person; human
σαπρία σαπρια and; even
υἱὸς υιος son
ἀνθρώπου ανθρωπος person; human
σκώληξ σκωληξ worm
25:6
אַ֭ף ˈʔaf אַף even
כִּֽי־ kˈî- כִּי that
אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man
רִמָּ֑ה rimmˈā רִמָּה maggot
וּ û וְ and
בֶן־ ven- בֵּן son
אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind
תֹּולֵעָֽה׃ פ tôlēʕˈā . f תֹּולֵעָה maggot
25:6. quanto magis homo putredo et filius hominis vermis
How much less man that is rottenness and the son of man who is a worm?
25:6. How much less man, [that is] a worm? and the son of man, [which is] a worm?
25:6. Is man much more than rottenness and the son of man much more than worms?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:6: How much less man, that is a worm? - Or as the Targum - "How much more man, who in his life is a reptile; and the son of man, who in his death is a worm." Almost all the versions read, "Truly man is corruption, and the son of man a worm." The original is degradingly expressive: "Even because אנוש enosh, miserable man, is רמה rimmah, a crawling worm; and the son of Adam, who is תולעה toleah, a worm, or rather maggot, from its eating into and dividing certain substances." - Parkhurst. Thus endeth Bildad the Shuhite, who endeavored to speak on a subject which he did not understand; and, having got on bad ground, was soon confounded in his own mind, spoke incoherently, argued inconclusively, and came abruptly and suddenly to an end. Thus, his three friends being confounded, Job was left to pursue his own way; they trouble him no more; and he proceeds in triumph to the end of the thirty-first chapter.
Albert Barnes: Notes on the Bible - 1834
25:6: How much less man - See . Man is mentioned here as a worm; in he is said to dwell in a house of clay and to be crushed before the moth. In both cases the design is to represent him as insignificant in comparison with God.
A worm - רמה rı̂ mmâ h; see . The word is commonly applied to such worms as are bred in putridity, and hence, the comparison is the more forcible.
And the son of man - Another mode of speaking of man. Any one of the children of man is the same. No one of them can be compared with God; compare the notes at Mat 1:1.
Which is a worm - תולעה tô lê‛ â h; compare the notes at Isa 1:18. This word frequently denotes the worm from which the scarlet or crimson color was obtained. It is, however, used to denote the worm that is bred on putrid substances, and is so used here; compare Exo 16:20; Isa 14:11; Isa 66:24. It is also applied to a worm that destroys plants. Jon 4:7; Deu 28:39. Here it means, that man is poor, feeble, powerless. In comparison with God he is a crawling worm. All that is said in this chapter is true and beautiful, but it has nothing to do with the subject in debate. Job had appealed to the course of events in proof of the truth of his position. The true way to meet that was either to deny that the facts existed as he alleged, or to show that they did not prove what be had adduced them to establish. But Bildad did neither; nor did he ingenuously confess that the argument was against him and his friends. At this stage of the controversy, since they had nothing to reply to what Job had alleged, it would have been honorable in them to have acknowledged that they were in error, and to have yielded the palm of victory to him. But it requires extraordinary candor and humility to do that; and rather than do it, most people would prefer to say something - though it has nothing to do with the case in hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: How much less: etc. The original is degradingly expressive: "How much less enosh, miserable man, who is a worm; and the son of Adam, who is toleah, a maggot." Job 4:19; Gen 18:27; Psa 22:6; Isa 41:14
John Gill
25:6 How much less man, that is a worm?.... Whose original is of the earth, dwells in it, and is supported by it, and creeps into it again; who is impure by nature and by practice, weak and impotent to do anything that is spiritually good, or to defend himself from his spiritual enemies; and is mean and despicable, as even the best of men are, in their own eyes, and in the eyes of the world: and, if the best of men are comparable to such creatures, and our Lord himself, in human nature, was content to be called a worm, and no man; what must the worst of men be, or man be in and of himself, without the grace of God and righteousness of Christ, by which he can be only clean and righteous? see Is 41:14; and, if the celestial bodies above mentioned are eclipsed of all their brightness and glory, in the presence of God; what a contemptible figure must man make in the court of heaven, who, in comparison of them, is but a worm, and much more so, as appearing before God?
and the son of man, which is a worm; which is repeated with a little variation for the confirmation of it; or it may signify, that even the first man was no other than of the earth, earthy, and so are all his sons. The Targum is,
"how much more man, who in his life is a reptile, and the son of man, who in his death is a worm?''
to which may be added, that he is in his grave a companion for the worms; and indeed it appears by the observations made through microscopes, that man, in his first state of generation, is really a worm (p); so that, as Pliny says (q), one that is a judge of things may pity and be ashamed of the sorry original of the proudest of animals. By this short reply of Bildad, and which contains little more than what had been before said, it is plain that he was tired of the controversy, and glad to give out.
(p) Lewenhoeck apud Scheuchzer. Physic. Sacr. vol. 4. p. 721. Vid. Philosoph. Transact. abridged, vol. 2. p. 912, 913. (q) Nat. Hist. l. 7. c. 7.
John Wesley
25:6 Worm - Mean, and vile, and impotent; proceeding from corruption, and returning to it. The son - For miserable man in the last branch he here puts the son of any man, to shew that this is true even of the greatest and best of men. Let us then wonder at the condescension of God, in taking such worms into covenant and communion with himself!
Robert Jamieson, A. R. Fausset and David Brown
25:6 (Job 4:19-21; Job 15:16).
worm . . . worm--Two distinct Hebrew words. The first, a worm bred in putridity; alluding to man's corruption. The second a crawling worm; implying that man is weak and grovelling.