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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ответная речь Иова на речь Вилдада в третьем разговоре. 1-4. Xарактеристика речи Вилдада. 5-14. Иову, как и Вилдаду, известно всемогущество Божие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is Job's short reply to Bildad's short discourse, in which he is so far from contradicting him that he confirms what he had said, and out-does him in magnifying God and setting forth his power, to show what reason he had still to say, as he did (ch. xiii. 2), "What you know, the same do I know also." I. He shows that Bildad's discourse was foreign to the matter he was discoursing of--though very true and good, yet not to the purpose, ver. 2-4. II. That it was needless to the person he was discoursing with; for he knew it, and believed it, and could speak of it as well as he and better, and could add to the proofs which he had produced of God's power and greatness, which he does in the rest of his discourse (ver. 5-13), concluding that, when they had both said what they could, all came short of the merit of the subject and it was still far from being exhausted, ver. 14.
Adam Clarke: Commentary on the Bible - 1831
Job, perceiving that his friends could no longer support their arguments on the ground they had assumed, sharply reproves them for their want both of wisdom and feeling,4; shows that the power and wisdom of God are manifest in the works of creation and providence; gives several proofs; and then adds that these are a small specimen of his infinite skill and unlimited power,14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 26:1, Job, reproving the uncharitable spirit of Bildad, Job 26:5, acknowledges the power of God to be infinite and unsearchable.
Job 26:2
Carl Friedrich Keil and Franz Delitzsch
1 Then Job began, and said:
2 How has thou helped him that is without power,
Raised the arm that hath no strength!
3 How hast thou counselled him that hath no wisdom,
And fully declared the essence of the matter!
4 To whom hast thou uttered words,
And whose breath proceeded from thee?
Bildad is the person addressed, and the exclamations in Job 26:2, Job 26:3 are ironical: how thy speech contains nothing whatever that might help me, the supposedly feeble one, in conquering my affliction and my temptation; me, the supposedly ignorant one, in comprehending man's mysterious lot, and mine! ללא־כח, according to the idea, is only equivalent to כח לו (אין) לאשׁר לא, and זרוע לא־עז equivalent to זרוע בלא־עז (לא עז לו); the former is the abstr. pro concreto, the latter the genitival connection - the arm of the no-power, i.e., powerless (Ges. 152, 1). The powerless one is Job himself, not God (Merc., Schlottm.), as even the choice of the verbs, Job 26:2, Job 26:3, shows. Respecting תּוּשׁיּה, which we have translated essentiality, duration, completion, we said, on Job 5:12, that it is formed from ישׁ (vid., Prov 8:21), not directly indeed, but by means of a verb ושׁי brev a fo (ושׁה), in the signification subsistere (comp. Arab. kân, and Syriac קום);
(Note: Comp. also Spiegel, Grammatik der Huzvresch-Sprache, S. 103.)
Tit is a Hophal-formation (like תּוּגה), and signifies, so to speak, durability, subsistentia, substantia, ὑπόστασις, so that the comparison of ושׁי with אשׁשׁ, Arab. 'ss (whence אשׁישׁ, Arab. ası̂s, asâs, etc., fundamentum) is forced upon one, and the relationship to the Sanskrit as (asmi = εἰμὶ) can remain undecided. The observation of J. D. Michaelis
(Note: Against the comparison of the Arab. wâsâ, solari, by Michaelis, Ges., and others (who assume the primary significations solatium, auxilium), Lagarde (Anmerkungen zur griech. Uebersetzung der Proverbien, 1863, S. 57f.) correctly remarks that Arab. wâsâ, is only a change of letters of the common language for Arab. âsâ; but Arab. wâšâ, to finish painting (whence Arab. twšyt, decoration), or ושׁה as a transposition from שׁוה, to be level, simple (Hitzig on Prov 3:21), leads to no suitable sense.)
to the contrary, Supplem. p. 1167: non placent in linguis ejusmodi etyma metaphysica nimis a vulgari sensu remota; philosophi in scholis ejusmodi vocabula condunt, non plebs, is removed by the consideration that תושׁיה, which out of Prov. and Job occurs only in Is 28:29, Mich. Job 6:9, is a Chokma-word: it signifies here, as frequently, vera et realis sapientia (J. H. Michaelis). The speech of Bildad is a proof of poverty of thought, of which he himself gives the evidence. His words - such is the thought of Job 26:4 - are altogether inappropriate, inasmuch as they have no reference whatever to the chief point of Job's speech; and they are, moreover, not his own, but the suggestion of another, and that not God, but Eliphaz, from whom Bildad has borrowed the substance of his brief declamation. Since this is the meaning of Job 26:4, it might seem as though את־מי were intended to signify by whose assistance (Arnh., Hahn); but as the poet also, in Job 31:37, comp. Ezek 43:10, uses הגּיד seq. acc., in the sense of explaining anything to any one, to instruct him concerning anything, it is to be interpreted: to whom hast thou divulged the words (lxx, τίνι ἀνήγγειλας ῥήματα), i.e., thinking and designing thereby to affect him?
In what follows, Job now continues the description of God's exalted rule, which Bildad had attempted, by tracing it through every department of creation; and thus proves by fact, that he is wanting neither in a recognition nor reverence of God the almighty Ruler.
John Gill
INTRODUCTION TO JOB 26
In this chapter Job, in a very sarcastic manner, rallies Bildad on the weakness and impertinence of his reply, and sets it in a very ridiculous light; showing it to be quite foolish and stupid, and not at all to the purpose, and besides was none of his own, but what he had borrowed from another, Job 26:1; and if it was of any avail in the controversy to speak of the greatness and majesty of God, of his perfections and attributes, of his ways and works, he could say greater and more glorious things of God than he had done, and as he does, Job 26:5; beginning at the lower parts of the creation, and gradually ascending to the superior and celestial ones; and concludes with observing, that, after all, it was but little that was known of God and his ways, by himself, by Bildad, or by any mortal creature, Job 26:14.
26:126:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
26 Այն ատեն Յոբ պատասխանեց.
Կրկնեալ անդրէն Յոբայ ասէ:

26:1: Կրկնեալ անդրէն Յոբայ ասէ.
1 Յոբը նորից խօսեց ու ասաց.
26 Այն ատեն Յոբ պատասխանեց.
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26:126:1 И отвечал Иов и сказал:
26:1 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ιωβ ιωβ Iōb; Iov λέγει λεγω tell; declare
26:1 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
26:1. respondens autem Iob dixitThen Job answered, and said:
1. Then Job answered and said,
26:1. Then Job responded by saying:
26:1. But Job answered and said,
But Job answered and said:

26:1 И отвечал Иов и сказал:
26:1
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ιωβ ιωβ Iōb; Iov
λέγει λεγω tell; declare
26:1
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אִיֹּ֗וב ʔiyyˈôv אִיֹּוב Job
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
26:1. respondens autem Iob dixit
Then Job answered, and said:
26:1. Then Job responded by saying:
26:1. But Job answered and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 But Job answered and said, 2 How hast thou helped him that is without power? how savest thou the arm that hath no strength? 3 How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is? 4 To whom hast thou uttered words? and whose spirit came from thee?
One would not have thought that Job, when he was in so much pain and misery, could banter his friend as he does here and make himself merry with the impertinency of his discourse. Bildad thought that he had made a fine speech, that the matter was so weighty, and the language so fine, that he had gained the reputation both of an oracle and of an orator; but Job peevishly enough shows that his performance was not so valuable as he thought it and ridicules him for it. He shows,
I. That there was no great matter to be found in it (v. 3): How hast thou plentifully declared the thing as it is? This is spoken ironically, upbraiding Bildad with the good conceit he himself had of what he had said. 1. He thought he had spoken very clearly, had declared the thing as it is. He was very fond (as we are all apt to be) of his own notions, and thought they only were right, and true, and intelligible, and all other notions of the thing were false, mistaken, and confused; whereas, when we speak of the glory of God, we cannot declare the thing as it is, for we see it through a glass darkly, or but by reflection, and shall not see him as he is till we come to heaven. Here we cannot order our speech concerning him, ch. xxxvii. 19. 2. He thought he had spoken very fully, though in few words, that he had plentifully declared it, and, alas! it was but poorly and scantily that he declared it, in comparison with the vast compass and copiousness of the subject.
II. That there was no great use to be made of it. Cui bono--What good hast thou done by all that thou hast said? How hast thou, with all this mighty flourish, helped him that is without power? v. 2. How hast thou, with thy grave dictates, counselled him that has no wisdom? v. 3. Job would convince him, 1. That he had done God no service by it, nor made him in the least beholden to him. It is indeed our duty, and will be our honour, to speak on God's behalf; but we must not think that he needs our service, or is indebted to us for it, nor will he accept it if it come from a spirit of contention and contradiction, and not from a sincere regard to God's glory. 2. That he had done his cause no service by it. He thought his friends were mightily beholden to him for helping them, at a dead lift, to make their part good against Job, when they were quite at a loss, and had no strength, no wisdom. Even weak disputants, when warm, are apt to think truth more beholden to them than it really is. 3. That he had done him no service by it. He pretended to convince, instruct, and comfort, Job; but, alas! what he had said was so little to the purpose that it would not avail to rectify any mistakes, nor to assist him either in bearing his afflictions or in getting good by them: "To whom has thou uttered words? v. 4. Was it to me that thou didst direct thy discourse? And dost thou take me for such a child as to need these instructions? Or dost thou think them proper for one in my condition?" Every thing that is true and good is not suitable and seasonable. To one that was humbled, and broken, and grieved in spirit, as Job was, he ought to have preached of the grace and mercy of God, rather than of his greatness and majesty, to have laid before him the consolations rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary (Isa. l. 4), and his ministers should learn rightly to divide the word of truth, and not make those sad whom God would not have made sad, as Bildad did; and therefore Job asks him, Whose spirit came from thee? that is, "What troubled soul would ever be revived, and relieved, and brought to itself, by such discourses as these?" Thus are we often disappointed in our expectations from our friends who should comfort us, but the Comforter, who is the Holy Ghost, never mistakes in his operations nor misses of his end.
John Gill
26:1 But Job answered,.... In a very sharp and biting manner; one would wonder that a man in such circumstances should have so much keenness of spirit, and deal in so much irony, and be master of so much satire, and be able to laugh at his antagonist in the manner he does:
and said; as follows.
26:226:2: Յո՞ մօտիցիս, կամ ո՞ւմ օգնակա՛ն լինելոց իցես։ Ո՞չ ապաքէն ա՛յնմ որոյ բազո՛ւմ է զօրութիւն, եւ որոյ հզօ՛ր է բազուկ իւր։
2 «Ո՞ւմ ես մերձենում կամ ո՞ւմ օգնականն ես լինելու դու. արդեօք ո՞չ նրա, ում ուժն անբաւ է, ու բազուկն՝ հզօր:
2 «Տկարին ի՞նչ օգնութիւն ըրիր Եւ ոյժ չունեցող բազուկը ի՞նչպէս զօրացուցիր։
[243]Յո՞ մօտիցիս, կամ ո՞ւմ օգնական լինելոց իցես. ո՞չ ապաքէն այնմ որոյ բազում է զօրութիւն, եւ որոյ հզօր է բազուկ իւր:

26:2: Յո՞ մօտիցիս, կամ ո՞ւմ օգնակա՛ն լինելոց իցես։ Ո՞չ ապաքէն ա՛յնմ որոյ բազո՛ւմ է զօրութիւն, եւ որոյ հզօ՛ր է բազուկ իւր։
2 «Ո՞ւմ ես մերձենում կամ ո՞ւմ օգնականն ես լինելու դու. արդեօք ո՞չ նրա, ում ուժն անբաւ է, ու բազուկն՝ հզօր:
2 «Տկարին ի՞նչ օգնութիւն ըրիր Եւ ոյժ չունեցող բազուկը ի՞նչպէս զօրացուցիր։
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26:226:2 как ты помог бессильному, поддержал мышцу немощного!
26:2 τίνι τις.1 who?; what? πρόσκεισαι προσκειμαι or; than τίνι τις.1 who?; what? μέλλεις μελλω about to; impending βοηθεῖν βοηθεω help πότερον ποτερος whether οὐχ ου not ᾧ ος who; what πολλὴ πολυς much; many ἰσχὺς ισχυς force καὶ και and; even ᾧ ος who; what βραχίων βραχιων arm κραταιός κραταιος dominant ἐστιν ειμι be
26:2 מֶה־ meh- מָה what עָזַ֥רְתָּ ʕāzˌartā עזר help לְ lᵊ לְ to לֹא־ lō- לֹא not כֹ֑חַ ḵˈōₐḥ כֹּחַ strength הֹ֝ושַׁ֗עְתָּ ˈhôšˈaʕtā ישׁע help זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm לֹא־ lō- לֹא not עֹֽז׃ ʕˈōz עֹז power
26:2. cuius adiutor es numquid inbecilli et sustentas brachium eius qui non est fortisWhose helper art thou? is it of him that is weak? and dost thou hold up the arm of him that has no strength?
2. How hast thou helped him that is without power! how hast thou saved the arm that hath no strength!
26:2. Whose assistant are you? Is he weak-minded? And do you sustain the arm of him that is not strong?
26:2. How hast thou helped [him that is] without power? [how] savest thou the arm [that hath] no strength?
How hast thou helped [him that is] without power? [how] savest thou the arm [that hath] no strength:

26:2 как ты помог бессильному, поддержал мышцу немощного!
26:2
τίνι τις.1 who?; what?
πρόσκεισαι προσκειμαι or; than
τίνι τις.1 who?; what?
μέλλεις μελλω about to; impending
βοηθεῖν βοηθεω help
πότερον ποτερος whether
οὐχ ου not
ος who; what
πολλὴ πολυς much; many
ἰσχὺς ισχυς force
καὶ και and; even
ος who; what
βραχίων βραχιων arm
κραταιός κραταιος dominant
ἐστιν ειμι be
26:2
מֶה־ meh- מָה what
עָזַ֥רְתָּ ʕāzˌartā עזר help
לְ lᵊ לְ to
לֹא־ lō- לֹא not
כֹ֑חַ ḵˈōₐḥ כֹּחַ strength
הֹ֝ושַׁ֗עְתָּ ˈhôšˈaʕtā ישׁע help
זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm
לֹא־ lō- לֹא not
עֹֽז׃ ʕˈōz עֹז power
26:2. cuius adiutor es numquid inbecilli et sustentas brachium eius qui non est fortis
Whose helper art thou? is it of him that is weak? and dost thou hold up the arm of him that has no strength?
26:2. Whose assistant are you? Is he weak-minded? And do you sustain the arm of him that is not strong?
26:2. How hast thou helped [him that is] without power? [how] savest thou the arm [that hath] no strength?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Так как речь Вилдада ничего не дает для разрешения волнующего, "расслабляющего" сердце Иова (XXIII:16) вопроса о причине страданий праведника, неправосудном отношении к нему Бога (XXIII) и благоденствии грешников (XXIV:25), то она и вызывает с его стороны справедливое ироническое замечание: "как ты помог бессильному!" Своими рассуждениями Вилдад не помог Иову, бессильному разрешить загадку своего бытия, и потому нисколько не утешил его ("поддержал мышцу немощного").
Adam Clarke: Commentary on the Bible - 1831
26:2: How hast thou helped him - This seems a species of irony. How wonderfully hast thou counselled the unskilful and strengthened the weak! Alas for you! ye could not give what ye did not possess! In this way the Chaldee understood these verses: "Why hast thou pretended to give succor, when thou art without strength? And save, while thy arm is weak? Why hast thou given counsel, when thou art without understanding? And supposest that thou hast shown the very essence of wisdom?"
Albert Barnes: Notes on the Bible - 1834
26:2: How hast thou helped him that is without power? - It has been doubted whether this refers to Job himself, the two friends of Bildad, or to the Deity. Rosenmuller. The connection, however, seems to demand that it should be referred to Job himself. It is sarcastical. Bildad had come as a friend and comforter. He had, also, in common with Eliphaz and Zophar, taken upon himself the office of teacher and counsellor. He had regarded Job as manifesting great weakness in his views of God and of his government; as destitute of all strength to bear up aright under trials, and now all that he had done to aid one so weak was found in the impertinent and irrelevant generalities of his brief speech. Job is indignant that one with such pretensions should have said nothing more to the purpose. Herder, however, renders this as if it related wholly to God, and it cannot be denied that the Hebrew would bear this:
"Whom helpest thou? Him who hath no strength?
Whom dost thou vindicate? Him whose arm hath no power?
To whom give counsel? One without wisdom?
Truly much wisdom hast thou taught him."
How savest thou the arm that hath no strength? - That is, your remarks are not adapted to invigorate the feeble. He had come professedly to comfort and support his afflicted friend in his trials. Yet Job asks what there was in his observations that was fitted to produce this effect? Instead of declaiming on the majesty and greatness of God, he should have said something that was adapted to relieve an afflicted and a troubled soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:2: How hast thou: Bildad had produced no argument to refute Job's doctrine; and therefore Job ironically admires the assistance which Bildad had given to his friends in their extremity, and the instruction he had afforded him in his perplexity. Job 12:2; Kg1 18:27
helped: Job 4:3, Job 4:4, Job 6:25, Job 16:4, Job 16:5; Isa 35:3, Isa 35:4, Isa 40:14, Isa 41:5-7
Job 26:3
Geneva 1599
26:2 (a) How hast thou helped [him that is] without power? [how] (b) savest thou the arm [that hath] no strength?
(a) You concluded nothing, for neither did you help me while destitute of all help, nor yet speak sufficiently on God's behalf, who has no need for your defence.
(b) But you do not apply it to the purpose.
John Gill
26:2 How hast thou helped him that is without power?.... This verse and Job 26:3 either are to be understood of God, as many do, by reading the words, "who hast thou helped? God" (r)? a fine advocate for him thou art, representing him as if he was without power, and could not help himself, but stood in need of another; as if he had no arm, and could not save and protect himself, but needed one to rise and stand up in his behalf, when he is God omnipotent, and has an arm strong and mighty, and there is none like his; and as if he wanted wisdom, and one to counsel him, when he is the all wise God, and never consults with any of his creatures, or admits them to be of his council; and as if his "essence" (s), or "what he is", as he is, had been very copiously and plentifully declared in a few words by him; in supposing which he must be guilty of the greatest arrogance, stupidity, and folly; and therefore he asks him, who it was he uttered such things unto? and by whose spirit he must be aided in so doing? see Job 13:7; or else Job refers to the cause undertaken by Bildad; and which he, in a sarcastic way, represents as a very weak and feeble one, that had neither strength nor wisdom in it, and was as weakly and as foolishly supported, or rather was entirely neglected and deserted, Bildad having wholly declined the thing in controversy, and said not one word of it; therefore Job ironically asks him, "in what", or "wherein hast thou helped?" (t) what good hast thou done to this poor tottering cause of yours? or what light hast thou thrown upon it? and to what purpose is anything that has been said by thee? Some are of opinion that Job refers to Bildad's friends, whom he represents as weak and stupid, as men of no argument, and had no strength of reasoning, and were as poorly assisted and defended by Bildad: but, why not to Bildad himself? for the sense of the question, agreeably enough to the original text, may be put after this manner; a fine patron and defender of a cause thou art; thou canst help and save a dying cause without power, and with a strengthless arm, or without any force of argument, or strength of reasoning; thou canst give counsel without any wisdom, without any show or share of it, and in half a dozen lines set the thing in a true light, just as it is and should be; a wonderful man indeed thou art! though I choose to join with such interpreters, who understand the whole of Job himself, who was without might and power, a weak and feeble creature in booty and mind, being pressed and broken with the weight of his affliction, but was poorly helped, succoured, strengthened, and comforted, with what Bildad had said: it is the duty of all good men, and it is what Job himself had done in former times, to strengthen weak hands and feeble knees, by sympathizing with persons under affliction, by bearing their burdens and infirmities, by speaking comfortably unto them, and telling them what comforts they themselves have received under afflictions, see Job 4:3; but miserable comforters of Job were Bildad and his friends:
how savest thou the arm that hath no strength? the sense is the same as before, that he had done nothing to relieve Job in his bodily or soul distresses, and save him out of them; nor had contributed in the least towards his support under them; and be it that he was as weak in his intellectuals as he and his friends thought him to be, and had undertaken a cause which he had not strength of argument to defend; yet, what had he done to convince him of his mistake, and save him from the error of his way?
(r) "cui auxiliatis es", Pagninus, Montanus; so Tigurine version. (s) "essentiam", Montanus. (t) "Qua nam re adjuvisti?" Vatablus; "quid auxiliatus es?" Drusius.
Robert Jamieson, A. R. Fausset and David Brown
26:2 JOB'S REPLY. (Job 26:1-14)
without power . . . no strength . . . no wisdom--The negatives are used instead of the positives, powerlessness, &c., designedly (so Is 31:8; Deut 32:21). Granting I am, as you say (Job 18:17; Job 15:2), powerlessness itself, &c. "How hast thou helped such a one?"
savest--supportest.
26:326:3: Ընդ ո՞ւմ խորհրդակից լինիցիս. ո՞չ ընդ այնմ որոյ ամենայն իմաստութիւն է[9327]։ [9327] Ոմանք. Որոյ ամենայնի իմաստութիւն է։
3 Ո՞ւմ խորհրդակից ես լինելու դու. արդեօք ո՞չ նրան, ով ամբողջապէս իմաստութիւն է:
3 Անխելքին ի՞նչ խրատ տուիր Ու ի՞նչ իմաստութիւն ցուցուցիր։
Ընդ ո՞ւմ խորհրդակից լինիցիս. ո՞չ ընդ այնմ որոյ ամենայն իմաստութիւն է. զո՞յր զհետ երթիցես, եթէ ոչ որոյ մեծ է զօրութիւն:

26:3: Ընդ ո՞ւմ խորհրդակից լինիցիս. ո՞չ ընդ այնմ որոյ ամենայն իմաստութիւն է[9327]։
[9327] Ոմանք. Որոյ ամենայնի իմաստութիւն է։
3 Ո՞ւմ խորհրդակից ես լինելու դու. արդեօք ո՞չ նրան, ով ամբողջապէս իմաստութիւն է:
3 Անխելքին ի՞նչ խրատ տուիր Ու ի՞նչ իմաստութիւն ցուցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
26:326:3 Какой совет подал ты немудрому и как во всей полноте объяснил дело!
26:3 τίνι τις.1 who?; what? συμβεβούλευσαι συμβουλευω advise; intend οὐχ ου not ᾧ ος who; what πᾶσα πας all; every σοφία σοφια wisdom ἢ η or; than τίνι τις.1 who?; what? ἐπακολουθήσεις επακολουθεω follow after οὐχ ου not ᾧ ος who; what μεγίστη μεγας great; loud δύναμις δυναμις power; ability
26:3 מַה־ mah- מָה what יָּ֭עַצְתָּ ˈyyāʕaṣtā יעץ advise לְ lᵊ לְ to לֹ֣א lˈō לֹא not חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ֝ ˈw וְ and תוּשִׁיָּ֗ה ṯûšiyyˈā תּוּשִׁיָּה effect לָ lā לְ to רֹ֥ב rˌōv רֹב multitude הֹודָֽעְתָּ׃ hôḏˈāʕᵊttā ידע know
26:3. cui dedisti consilium forsitan illi qui non habet sapientiam et prudentiam tuam ostendisti plurimamTo whom hast thou given counsel? perhaps to him that hath no wisdom, and thou hast shewn thy very great prudence.
3. How hast thou counselled him that hath no wisdom, and plentifully declared sound knowledge!
26:3. To whom have you given advice? Perhaps it is to him that has no wisdom or prudence that you have revealed your many ideas.
26:3. How hast thou counselled [him that hath] no wisdom? and [how] hast thou plentifully declared the thing as it is?
How hast thou counselled [him that hath] no wisdom? and [how] hast thou plentifully declared the thing as it is:

26:3 Какой совет подал ты немудрому и как во всей полноте объяснил дело!
26:3
τίνι τις.1 who?; what?
συμβεβούλευσαι συμβουλευω advise; intend
οὐχ ου not
ος who; what
πᾶσα πας all; every
σοφία σοφια wisdom
η or; than
τίνι τις.1 who?; what?
ἐπακολουθήσεις επακολουθεω follow after
οὐχ ου not
ος who; what
μεγίστη μεγας great; loud
δύναμις δυναμις power; ability
26:3
מַה־ mah- מָה what
יָּ֭עַצְתָּ ˈyyāʕaṣtā יעץ advise
לְ lᵊ לְ to
לֹ֣א lˈō לֹא not
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
וְ֝ ˈw וְ and
תוּשִׁיָּ֗ה ṯûšiyyˈā תּוּשִׁיָּה effect
לָ לְ to
רֹ֥ב rˌōv רֹב multitude
הֹודָֽעְתָּ׃ hôḏˈāʕᵊttā ידע know
26:3. cui dedisti consilium forsitan illi qui non habet sapientiam et prudentiam tuam ostendisti plurimam
To whom hast thou given counsel? perhaps to him that hath no wisdom, and thou hast shewn thy very great prudence.
26:3. To whom have you given advice? Perhaps it is to him that has no wisdom or prudence that you have revealed your many ideas.
26:3. How hast thou counselled [him that hath] no wisdom? and [how] hast thou plentifully declared the thing as it is?
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
3-4. Еще с большим сарказмом отзывается Иов о приведенных Вилдадом доказательствах в пользу мысли о божественном всемогуществе. Как полно и всесторонне освещен им этот вопрос ("как во всей полноте объяснил дело"). Не получил ли он откровение свыше? ("чей дух исходил из тебя?"). Все сказанное Вилдадом известно Иову, этому глупцу ("не мудрому"), по мнению друзей.
Albert Barnes: Notes on the Bible - 1834
26:3: How hast thou counselled him that hath no wisdom? - As he had undertaken to give counsel to another, and to suggest views that might be adapted to elevate his mind in his depression, and to console him in his sorrows, he had a right to expect more than he had found in his speech.
And how hast thou plentifully declared the thing as it is? - The word rendered "the thing as it is" (תשׁיה tû shı̂ yâ h) denotes properly a setting upright, uprightness - from ישׁה yā shah; then help, deliverance, ; purpose, undertaking, enterprise, ; then counsel, wisdom, understanding, ; . Here it is synonymous with reason, wisdom, or truth. The word rendered "plentifully" (לרב larô b) means "for multitude," or abundantly, and the sense here is, that Bildad had made extraordinary pretensions to wisdom, and that this was the result. This short, irrelevant speech was all; a speech that communicated nothing new, and that met none of the real difficulties of the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: counselled: Job 6:13, Job 12:3, Job 13:5, Job 15:8-10, Job 17:10, Job 32:11-13
plentifully: Job 33:3, Job 33:33, Job 38:2; Psa 49:1-4, Psa 71:15-18; Pro 8:6-9; Act 20:20, Act 20:27
Job 26:4
John Gill
26:3 How hast thou counselled him that hath no wisdom?.... A man deprived of wisdom has need of counsel, and it should be given him; and he does well both to ask and take it; and be it so, as if Job should say, that I am the foolish and unwise creature you take me to be, what counsel and advice have you given me? what a wise counsellor have you shown yourself to be? or rather, what a miserable part have you acted under this character?
and how hast thou plentifully declared the thing as it is? the thing in controversy, set it forth in a clear light, and in a copious manner, when he had not said one word about it, namely, concerning the afflictions of the godly, and the prosperity of the wicked; thus jeering at him, and laughing at the short reply he had made, and which was nothing to the purpose.
Robert Jamieson, A. R. Fausset and David Brown
26:3 plentifully . . . the thing as it is--rather, "abundantly--wisdom." Bildad had made great pretensions to abundant wisdom. How has he shown it?
26:426:4: Զո՞յր զհետ երթիցես, եթէ ո՛չ որոյ մեծ է զօրութիւն. ո՞ւմ պատմեցեր բան. եւ ո՞յր շունչ՝ ել ՚ի քէն։
4 Ո՞ւմ յետեւից ես արդ գնալու դու. արդեօք ո՞չ նրա, որի զօրութիւնը այնքա՜ն մեծ է: Ո՞ւմ ես բան ասել, եւ կամ ո՞ւմ շունչն է դուրս եկել քեզնից:
4 Դուն որո՞ւ ըսիր այս խօսքերը Ու որո՞ւն շունչը ելաւ քեզմէ։
Ո՞ւմ պատմեցեր բան, եւ ո՞յր շունչ ել ի քէն:

26:4: Զո՞յր զհետ երթիցես, եթէ ո՛չ որոյ մեծ է զօրութիւն. ո՞ւմ պատմեցեր բան. եւ ո՞յր շունչ՝ ել ՚ի քէն։
4 Ո՞ւմ յետեւից ես արդ գնալու դու. արդեօք ո՞չ նրա, որի զօրութիւնը այնքա՜ն մեծ է: Ո՞ւմ ես բան ասել, եւ կամ ո՞ւմ շունչն է դուրս եկել քեզնից:
4 Դուն որո՞ւ ըսիր այս խօսքերը Ու որո՞ւն շունչը ելաւ քեզմէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:426:4 Кому ты говорил эти слова, и чей дух исходил из тебя?
26:4 τίνι τις.1 who?; what? ἀνήγγειλας αναγγελλω announce ῥήματα ρημα statement; phrase πνοὴ πνοη breath δὲ δε though; while τίνος τις.1 who?; what? ἐστὶν ειμι be ἡ ο the ἐξελθοῦσα εξερχομαι come out; go out ἐκ εκ from; out of σοῦ σου of you; your
26:4 אֶת־ ʔeṯ- אֵת together with מִ֭י ˈmî מִי who הִגַּ֣דְתָּ higgˈaḏtā נגד report מִלִּ֑ין millˈîn מִלָּה word וְ wᵊ וְ and נִשְׁמַת־ nišmaṯ- נְשָׁמָה breath מִ֝י ˈmî מִי who יָצְאָ֥ה yāṣᵊʔˌā יצא go out מִמֶּֽךָּ׃ mimmˈekkā מִן from
26:4. quem docere voluisti nonne eum qui fecit spiramen tuumWhom hast thou desired to teach? was it not him that made life?
4. To whom hast thou uttered words? and whose spirit came forth from thee?
26:4. Who is it that you wanted to teach? Was it not him that created the breath of life?
26:4. To whom hast thou uttered words? and whose spirit came from thee?
To whom hast thou uttered words? and whose spirit came from thee:

26:4 Кому ты говорил эти слова, и чей дух исходил из тебя?
26:4
τίνι τις.1 who?; what?
ἀνήγγειλας αναγγελλω announce
ῥήματα ρημα statement; phrase
πνοὴ πνοη breath
δὲ δε though; while
τίνος τις.1 who?; what?
ἐστὶν ειμι be
ο the
ἐξελθοῦσα εξερχομαι come out; go out
ἐκ εκ from; out of
σοῦ σου of you; your
26:4
אֶת־ ʔeṯ- אֵת together with
מִ֭י ˈmî מִי who
הִגַּ֣דְתָּ higgˈaḏtā נגד report
מִלִּ֑ין millˈîn מִלָּה word
וְ wᵊ וְ and
נִשְׁמַת־ nišmaṯ- נְשָׁמָה breath
מִ֝י ˈmî מִי who
יָצְאָ֥ה yāṣᵊʔˌā יצא go out
מִמֶּֽךָּ׃ mimmˈekkā מִן from
26:4. quem docere voluisti nonne eum qui fecit spiramen tuum
Whom hast thou desired to teach? was it not him that made life?
26:4. Who is it that you wanted to teach? Was it not him that created the breath of life?
26:4. To whom hast thou uttered words? and whose spirit came from thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:4: Whose spirit came from thee? - Mr. Good renders the verse thus: From whom hast thou pillaged speeches? And whose spirit hath issued forth from thee? The retort is peculiarly severe; and refers immediately to the proverbial sayings which in several of the preceding answers have been adduced against the irritated sufferer; for which see19; 15:20-35, some of which he has already complained of, as in and following. I concur most fully therefore with Dr. Stock in regarding the remainder of this chapter as a sample, ironically exhibited by Job, of the harangues on the power and greatness of God which he supposes his friends to have taken out of the mouths of other men, to deck their speeches with borrowed lustre. Only, in descanting on the same subject, he shows how much he himself can go beyond them in eloquence and sublimity.
Job intimates that, whatever spirit they had, it was not the Spirit of God, because in their answers falsehood was found.
Albert Barnes: Notes on the Bible - 1834
26:4: To whom hast thou uttered words? - Jerome renders this, Quem docere voluisti? "Whom do you wish to teach?" The sense is, "Do you attempt to teach me in such a manner, on such a subject? Do you take it that I am so ignorant of the perfections of God, that such remarks about him would convey any real instruction?"
And whose spirit came from thee? - That is, by whose spirit didst thou speak? What claims hast thou to inspiration, or to the uttering of sentiments beyond what man himself could originate? The meaning is, that there was nothing remarkable in what he had said that would show that he had been indebted for it either to God or to the wise and good on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: whose spirit: Job 20:3, Job 32:18; Kg1 22:23, Kg1 22:24; Ecc 12:7; Co1 12:3; Jo1 4:1-3; Rev 16:13, Rev 16:14
Job 26:5
Geneva 1599
26:4 To whom hast thou uttered words? and whose spirit (c) came from thee?
(c) That is, moves you to speak this?
John Gill
26:4 To whom hast thou uttered words?.... That others know not; dost thou think thou art talking to an ignorant man? be it known to thee, that he knows as much, and can say as much of the Divine Being, of his glories, and of his wondrous ways and works, as thyself, or more: or dost thou consider the circumstances he is in thou art speaking to? one under great affliction and distress, to whom it must be unsuitable to talk of the greatness and majesty of God, of his power and strength, of his purity, holiness, and strict justice; it would have been more proper and pertinent to have discoursed concerning his loving kindness, grace, and mercy, his pity and compassion towards his afflicted people, his readiness to forgive their sins, and overlook their failings; and concerning the promised Redeemer, his righteousness and sacrifice, and of the many instances of divine goodness to the sons of men, and in such like circumstances, by raising them up again, and restoring them to their former happiness. Some things of this nature would have been more pertinent and suitable, and would have been doing both a wise and friendly part:
and whose spirit came from thee? Not the spirit of God; dost thou think thyself inspired by God? or that what thou hast said is by the inspiration of his Spirit? or that thou speakest like such who are moved by the Holy Ghost? nor indeed was it his own spirit, or the words and things uttered were not of himself, or flowed not from his own knowledge and understanding: of things, but what he had borrowed from Eliphaz; for he had delivered very little more than what Eliphaz had said, Job 4:17; or else the sense is, whose spirit has been restored, revived, refreshed, and comforted by what thou hast said? The word of God has such efficacy as to restore the soul, to revive it when drooping, and as it were swooning away and dying, see Ps 19:7; and the words of some good men are spirit and life, the savour of life unto life, and are as life from the dead, very refreshing and comforting; but no such effect followed on what Bildad had said. Mr. Broughton renders the words, "whose soul admired thee?" thou mayest admire thyself, and thy friends may admire thee, at least thou mayest think they do, having said in thine own opinion admirable things; but who else does? for my own part I do not; and, if saying great and glorious things of God are to any purpose in the controversy between us, I am capable of speaking greater and better things than what have been delivered; and, for instance, let the following be attended to.
John Wesley
26:4 To whom - For whose instruction hast thou uttered these things? For mine? Dost thou think I do not know, that which the meanest persons are not unacquainted with; that God is incomparably greater and better than his creatures? Whose spirit - Who inspired thee with this profound discourse of thine?
Robert Jamieson, A. R. Fausset and David Brown
26:4 For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; Job 26:5-14 is a sample of Job's knowledge of it.
whose spirit--not that of God (Job 32:8); nay, rather, the borrowed sentiment of Eliphaz (Job 4:17-19; Job 15:14-16).
26:526:5: Միթէ սկա՛յք ծնանիցին ՚ի ներքուստ ջրոյ, եւ ՚ի դրացեաց նորա։
5 Միթէ երբեւէ կը ծնուեն ջրի խորքից հսկաներ, կամ էլ այնտեղի բնակիչներից:
5 Ոգիները վարէն կը դողան, Նաեւ ջուրերն ու անոնց բնակիչները։
[244]Միթէ սկայք ծնանիցի՞ն ի ներքուստ ջրոյ, եւ ի դրացեաց նորա:

26:5: Միթէ սկա՛յք ծնանիցին ՚ի ներքուստ ջրոյ, եւ ՚ի դրացեաց նորա։
5 Միթէ երբեւէ կը ծնուեն ջրի խորքից հսկաներ, կամ էլ այնտեղի բնակիչներից:
5 Ոգիները վարէն կը դողան, Նաեւ ջուրերն ու անոնց բնակիչները։
zohrab-1805▾ eastern-1994▾ western am▾
26:526:5 Рефаимы трепещут под водами, и живущие в них.
26:5 μὴ μη not γίγαντες γιγας water καὶ και and; even τῶν ο the γειτόνων γειτων countryman; neighborhood women αὐτοῦ αυτος he; him
26:5 הָ hā הַ the רְפָאִ֥ים rᵊfāʔˌîm רְפָאִים ghosts יְחֹולָ֑לוּ yᵊḥôlˈālû חיל have labour pain, to cry מִ mi מִן from תַּ֥חַת ttˌaḥaṯ תַּחַת under part מַ֝֗יִם ˈmˈayim מַיִם water וְ wᵊ וְ and שֹׁכְנֵיהֶֽם׃ šōḵᵊnêhˈem שׁכן dwell
26:5. ecce gigantes gemunt sub aquis et qui habitant cum eisBehold the giants groan under the waters, and they that dwell with them.
5. They that are deceased tremble beneath the waters and the inhabitants thereof.
26:5. Behold, giant things groan under the waters, and they dwell with them.
26:5. Dead [things] are formed from under the waters, and the inhabitants thereof.
Dead [things] are formed from under the waters, and the inhabitants thereof:

26:5 Рефаимы трепещут под водами, и живущие в них.
26:5
μὴ μη not
γίγαντες γιγας water
καὶ και and; even
τῶν ο the
γειτόνων γειτων countryman; neighborhood women
αὐτοῦ αυτος he; him
26:5
הָ הַ the
רְפָאִ֥ים rᵊfāʔˌîm רְפָאִים ghosts
יְחֹולָ֑לוּ yᵊḥôlˈālû חיל have labour pain, to cry
מִ mi מִן from
תַּ֥חַת ttˌaḥaṯ תַּחַת under part
מַ֝֗יִם ˈmˈayim מַיִם water
וְ wᵊ וְ and
שֹׁכְנֵיהֶֽם׃ šōḵᵊnêhˈem שׁכן dwell
26:5. ecce gigantes gemunt sub aquis et qui habitant cum eis
Behold the giants groan under the waters, and they that dwell with them.
26:5. Behold, giant things groan under the waters, and they dwell with them.
26:5. Dead [things] are formed from under the waters, and the inhabitants thereof.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8. Иов знает о всемогуществе Божием не менее, если не более, Вилдада. Ему известно, что оно ничем не ограничено, для него не существует преград. Доказательством этого является трепет пред Господом рефаимов (ср. Пс LXXXVII:11), обитателей шеола. Xотя последний и отделен от небес, жилища Божия, водным пространством, но оно не останавливает действия божественного всемогущества: рефаимы трепещут. "Рефаим" значит слабый, подобный тени, подобное название усвояется жителям шеола, - умершим, потому, что последний представлялся местом покоя, сна (III:13; Ис XXVI:19), полусознательного состояния, из которого его обитатели выходят только под влиянием внешнего воздействии (Ис XIV:9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Dead things are formed from under the waters, and the inhabitants thereof. 6 Hell is naked before him, and destruction hath no covering. 7 He stretcheth out the north over the empty place, and hangeth the earth upon nothing. 8 He bindeth up the waters in his thick clouds; and the cloud is not rent under them. 9 He holdeth back the face of his throne, and spreadeth his cloud upon it. 10 He hath compassed the waters with bounds, until the day and night come to an end. 11 The pillars of heaven tremble and are astonished at his reproof. 12 He divideth the sea with his power, and by his understanding he smiteth through the proud. 13 By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. 14 Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
The truth received a great deal of light from the dispute between Job and his friends concerning those points about which they differed; but now they are upon a subject in which they were all agreed, the infinite glory and power of God. How does truth triumph, and how brightly does it shine, when there appears no other strife between the contenders than which shall speak most highly and honourably of God and be most copious in showing forth his praise! It were well if all disputes about matters of religion might end thus, in glorifying God as Lord of all, and our Lord, with one mind and one mouth (Rom. xv. 6); for to that we have all attained, in that we are all agreed.
I. Many illustrious instances are here given of the wisdom and power of God in the creation and preservation of the world.
1. If we look about us, to the earth and waters here below, we shall see striking instances of omnipotence, which we may gather out of these verses. (1.) He hangs the earth upon nothing, v. 7. The vast terraqueous globe neither rests upon any pillars nor hangs upon any axle-tree, and yet, by the almighty power of God, is firmly fixed in its place, poised with its own weight. The art of man could not hang a feather upon nothing, yet the divine wisdom hangs the whole earth so. It is ponderibus librata suis--poised by its own weight, so says the poet; it is upheld by the word of God's power, so says the apostle. What is hung upon nothing may serve us to set our feet on, and bear the weight of our bodies, but it will never serve us to set our hearts on, nor bear the weight of our souls. (2.) He sets bounds to the waters of the sea, and compasses them in (v. 10), that they may not return to cover the earth; and these bounds shall continue unmoved, unshaken, unworn, till the day and night come to an end, when time shall be no more. Herein appears the dominion which Providence has over the raging waters of the sea, and so it is an instance of his power, Jer. v. 22. We see too the care which Providence takes of the poor sinful inhabitants of the earth, who, though obnoxious to his justice and lying at his mercy, are thus preserved from being overwhelmed, as they were once by the waters of a flood, and will continue to be so, because they are reserved unto fire. (3.) He forms dead things under the waters. Rephaim-giants, are formed under the waters, that is, vast creatures, of prodigious bulk, as whales, giant-like creatures, among the innumerable inhabitants of the water. So bishop Patrick. (4.) By mighty storms and tempests he shakes the mountains, which are here called the pillars of heaven (v. 11), and even divides the sea, and smites through its proud waves, v. 12. At the presence of the Lord the sea flies and the mountains skip, Ps. cxiv. 3, 4. See Hab. iii. 6, &c. A storm furrows the waters, and does, as it were, divide them; and then a calm smites through the waves, and lays them flat again. See Ps. lxxxix. 9, 10. Those who think Job lived at, or after, the time of Moses, apply this to the dividing of the Red Sea before the children of Israel, and the drowning of the Egyptians in it. By his understanding he smiteth through Rahab; so the word is, and Rahab is often put for Egypt; as Ps. lxxxvii. 4; Isa. li. 9.
2. If we consider hell beneath, though it is out of our sight, yet we may conceive the instances of God's power there. By hell and destruction (v. 6) we may understand the grave, and those who are buried in it, that they are under the eye of God, though laid out of our sight, which may strengthen our belief of the resurrection of the dead. God knows where to find, and whence to fetch, all the scattered atoms of the consumed body. We may also consider them as referring to the place of the damned, where the separate souls of the wicked are in misery and torment. That is hell and destruction, which are said to be before the Lord (Prov. xv. 11), and here to be naked before him, to which it is probable there is an allusion, Rev. xiv. 10, where sinners are to be tormented in the presence of the holy angels (who attended the Shechinah) and in the presence of the Lamb. And this may give light to v. 5, which some ancient versions read thus (and I think more agreeably to the signification of the word Rephaim): Behold, the giants groan under the waters, and those that dwell with them; and then follows, Hell is naked before him, typified by the drowning of the giants of the old world; so the learned Mr. Joseph Mede understands it, and with it illustrates Prov. xxi. 16, where hell is called the congregation of the dead; and it is the same word which is here used, and which he would there have rendered the congregation of the giants, in allusion to the drowning of the sinners of the old world. And is there any thing in which the majesty of God appears more dreadful than in the eternal ruin of the ungodly and the groans of the inhabitants of the land of darkness? Those that will not with angels fear and worship shall for ever with devils fear and tremble; and God therein will be glorified.
3. If we look up to heaven above, we shall see instances of God's sovereignty and power. (1.) He stretches out the north over the empty place, v. 7. So he did at first, when he stretched out the heavens like a curtain (Ps. civ. 2); and he still continues to keep them stretched out, and will do so till the general conflagration, when they shall be rolled together as a scroll, Rev. vi. 14. He mentions the north because his country (as ours) lay in the northern hemisphere; and the air is the empty place over which it is stretched out. See Ps. lxxxix. 12. What an empty place is this world in comparison with the other! (2.) He keeps the waters that are said to be above the firmament from pouring down upon the earth, as once they did (v. 8): He binds up the waters in his thick clouds, as if they were tied closely in a bag, till there is occasion to use them; and, notwithstanding the vast weight of water so raised and laid up, yet the cloud is not rent under them, for then they would burst and pour out as a spout; but they do, as it were, distil through the cloud, and so come drop by drop, in mercy to the earth, in small rain, or great rain, as he pleases. (3.) He conceals the glory of the upper world, the dazzling lustre of which we poor mortals could not bear (v. 9): He holds back the face of his throne, that light in which he dwells, and spreads a cloud upon it, through which he judges, ch. xxii. 13. God will have us to live by faith, not by sense; for this is agreeable to a state of probation. It were not a fair trial if the face of God's throne were visible now as it will be in the great day.
Lest his high throne, above expression bright,
With deadly glory should oppress our sight,
To break the dazzling force he draws a screen
Of sable shades, and spreads his clouds between.
Sir R. BLACKMORE.
(4.) The bright ornaments of heaven are the work of his hands (v. 13): By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth (Ps. xxxiii. 6), he has garnished the heavens, not only made them, but beautified them, has curiously bespangled them with stars by night and painted them with the light of the sun by day. God, having made man to look upward (Os homini sublime dedit--To man he gave an erect countenance), has therefore garnished the heavens, to invite him to look upward, that, by pleasing his eye with the dazzling light of the sun and the sparkling light of the stars, their number, order, and various magnitudes, which, as so many golden studs, beautify the canopy drawn over our heads, he may be led to admire the great Creator, the Father and fountain of lights, and to say, "If the pavement be so richly inlaid, what must the palace be! If the visible heavens be so glorious, what are those that are out of sight!" From the beauteous garniture of the ante-chamber we may infer the precious furniture of the presence-chamber. If stars be so bright, what are angels! What is meant here by the crooked serpent which his hands have formed is not certain. Some make it part of the garnishing of the heavens, the milky-way, say some; some particular constellation, so called, say others. It is the same word that is used for leviathan (Isa. xxvii. 1), and probably may be meant of the whale or crocodile, in which appears much of the power of the Creator; and why may not Job conclude with that inference, when God himself does so? ch. xli.
II. He concludes, at last, with an awful et cætera (v. 14): Lo, these are parts of his ways, the out-goings of his wisdom and power, the ways in which he walks and by which he makes himself known to the children of men. Here, 1. He acknowledges, with adoration, the discoveries that were made of God. These things which he himself had said, and which Bildad had said, are his ways, and this is heard of him; this is something of God. But, 2. He admires the depth of that which is undiscovered. This that we have said is but part of his ways, a small part. What we know of God is nothing in comparison with what is in God and what God is. After all the discoveries which God has made to us, and all the enquiries we have made after God, still we are much in the dark concerning him, and must conclude, Lo, these are but parts of his ways. Something we hear of him by his works and by his word; but, alas! how little a portion is heard of him? heard by us, heard from us! We know but in part; we prophesy but in part. When we have said all we can, concerning God, we must even do as St. Paul does (Rom. xi. 33); despairing to find the bottom, we must sit down at the brink, and adore the depth: O the depth of the wisdom and knowledge of God! It is but a little portion that we hear and know of God in our present state. He is infinite and incomprehensible; our understandings and capacities are weak and shallow, and the full discoveries of the divine glory are reserved for the future state. Even the thunder of his power (that is, his powerful thunder), one of the lowest of his ways here in our own region, we cannot understand. See ch. xxxvii. 4, 5. Much less can we understand the utmost force and extent of his power, the terrible efforts and operations of it, and particularly the power of his anger, Ps. xc. 11. God is great, and we know him not.
Adam Clarke: Commentary on the Bible - 1831
26:5: Dead things are formed from under the waters - This verse, as it stands in our version, seems to convey no meaning; and the Hebrew is obscure; הרפאים, harephaim, "the Rephaim," certainly means not dead things; nor can there be any propriety in saying that dead things, or things without life, are formed under the waters, for such things are formed everywhere in the earth, and under the earth, as well as under the waters.
The Vulgate translates: Ecce gigantes gemunt sub aquis, et qui habitant cum eis. "Behold the giants, and those who dwell with them, groan from under the waters."
The Septuagint: Μη γιγαντες μαιωθησονται ὑποκατωθεν ὑδατος, και των γειτονων αυτου; "Are not the giants formed from under the waters, and their neighbors?"
The Chaldee: אפשר דגבריא דמתמזמזין יתברין ואנון מלרע למיא ומשריתהון eposhar degibraiya demithmazmezin yithbareyan veinnun millera lemaiya umashreiyatehon, "Can the trembling giants be regenerated, when they and their hosts are under the water?"
The Syriac and Arabic: "Behold, the giants are slain, and are drawn out of the water." None of these appear to give any sense by which the true meaning can be determined.
There is probably here an allusion to the destruction of the earth by the general deluge. Moses, speaking concerning the state of the earth before the flood, says, Gen 6:4, "There were giants נפלים nephilim, in the earth in those days." Now it is likely that Job means the same by רפאים rephaim as Moses does by the nephilim; and that both refer to the antediluvians, who were all, for their exceeding great iniquities, overwhelmed by the waters of the deluge. Can those mighty men and their neighbors, all the sinners who have been gathered to them since, be rejected from under the waters, by which they were judicially overwhelmed?
Mr. Good thinks the shades of the heroes of former times, the gigantic spectres, the mighty or enormous dead, are meant.
I greatly question whether sea-monsters be not intended, such as porpoises, sharks, narwals, grampuses, and whales. We know, however that an opinion anciently prevailed, that the Titans, a race of men of enormous stature, rebelled against the gods, and endeavored to scale heaven by placing one mountain on the top of another; and that they and their structure were cast down by the thunder of the deities, and buried under the earth and sea; and that their struggles to arise produce the earthquakes which occur in certain countries. Now although this opinion is supported by the most respectable antiquity among the heathens, it is not to be supposed that in the word of God there can be any countenance given to an opinion at once as absurd as it is monstrous. (But still the poet may use the language of the common people). I must therefore either refer the passage here to the antediluvians, or to the vast sea-monsters mentioned above.
Albert Barnes: Notes on the Bible - 1834
26:5: Dead things - Job here commences his description of God, to show that his views of his majesty and glory were in no way inferior to those which had been expressed by Bildad, and that what Bildad had said conveyed to him no real information. In this description he far surpasses Bildad in loftiness of conception, and sublimity of description. Indeed, it may be doubted whether for grandeur this passage is surpassed by any description of the majesty of God in the Bible. The passage here has given rise to much discussion, and to a great variety of opinion. Our common translation is most feeble, and by no means conveys its true force. The object of the whole passage is to assert the universal dominion of God. Bildad had said -6 that the dominion of God extended to the heavens, and to the armies of the skies; that God surpassed in majesty the splendor of the heavenly bodies; and that compared with him man was a worm. Job commences his description by saying that the dominion of God extended even to the nether world; and that such were his majesty and power that even the shades of the mighty dead trembled at his presence, and that hell was all naked before him. The word רפאים râ phâ'ı̂ ym - Rephaim - so feebly rendered "dead things," means the shades of the dead; the departed spirits that dwell in Sheol; see the word explained at length in the notes at Isa 14:9. They are those who have left this world and who have gone down to dwell in the world beneath - the great and mighty conquerors and kings; the illustrious dead of past times, who have left the world and are congregated in the land of Shades. Jerome renders it, "gigantes," and the Septuagint, γίγαντες gigantes - giants; from a common belief that those shades were larger than life. Thus, Lucretius says:
Quippe et enim jam tum divum mortalia secla
Egregias animo facies vigilante videbant;
Et magis in somnis, mirando corporis aucter
Rer. Nat. ver. 1168.
The word "shades" here will express the sense, meaning the departed spirits that are assembled in Sheol. The Chaldee renders it, גבריא - mighty ones, or giants; the Syriac, in like manner, giants.
Are formed - The Syriac renders this, are killed. Jerome, gemunt - groan; Septuagint, "Are giants born from beneath the water, and the neighboring places?" What idea the authors of that version attached to the passage it is difficult to say. The Hebrew word used here (יחוּללו yechô lā lû, from חוּל chû l), means to twist, to turn, to be in anguish - as in child birth; and then it may mean to tremble, quake, be in terror; and the idea here seems to be, that the shades of the dead were in anguish, or trembled at the awful presence, and under the dominion of God. So Luther renders it - understanding it of giants - Die Riesen angsten sich unter den Wassern. The sense would be well expressed, "The shades of the dead tremble, or are in anguish before him. They fear his power. They acknowledge his empire."
Under the waters - The abode of departed spirits is always in this book placed beneath the ground. But why this abode is placed beneath the waters, is not apparent. It is usually under the ground, and the entrance to it is by the grave, or by some dark cavern; compare Virgil's Aeniad, Lib. vi. A different interpretation has been proposed of this verse, which seems better to suit the connection. It is to understand the phrase (תחת tachath) "under," as meaning simply beneath - "the shades beneath;" and to regard the word (מים mayı̂ m) waters as connected with the following member:
"The shades beneath tremble;
The waters and the inhabitants thereof."
Thus explained, the passage means that the whole universe is under the control of God, and trembles before him. Sheol and its Shades; the oceans and their inhabitants stand in awe before him.
And the inhabitants thereof - Of the waters - the oceans. The idea is, that the vast inhabitants of the deep all recognize the power of God and tremble before him. This description accords with that given by the ancient poets of the power and majesty of the gods, and is not less sublime than any given by them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: Dead things: Or, "The giants rephaim are in anguish under the waters and their inhabitants;" probably in allusion to the destruction of the earth by the deluge. Job 41:1-34; Gen 6:4; Psa 104:25, Psa 104:26; Eze 29:3-5
and: or, with
Job 26:6
Carl Friedrich Keil and Franz Delitzsch
26:5
5 - The shades are put to pain
Deep under the waters and their inhabitants.
6 Shel is naked before him,
And the abyss hath no covering.
7 He stretched the northern sky over the emptiness;
He hung the earth upon nothing.
Bildad has extolled God's majestic, awe-inspiring rule in the heights of heaven, His immediate surrounding; Job continues the strain, and celebrates the extension of this rule, even to the depths of the lower world. The operation of the majesty of the heavenly Ruler extends even to the realm of shades; the sea with the multitude of its inhabitants forms no barrier between God and the realm of shades; the marrowless, bloodless phantoms or shades below writhe like a woman in travail as often as this majesty is felt by them, as, perhaps, by the raging of the sea or the quaking of the earth. On רפאים, which also occurs in Phoenician inscriptions, vid., Psychol. S. 409; the book of Job corresponds with Ps 88:11 in the use of this appellation. The sing. is not רפאי (whence רפאים, as the name of a people), but רפא (רפה), which signifies both giants or heroes of colossal stature (from רפה = Arab. rafu‛a, to be high), and the relaxed (from רפה, to be loose, like Arab. rafa'a, to soften, to soothe), i.e., those who are bodiless in the state after death (comp. חלּה, Is 14:10, to be weakened, i.e., placed in the condition of a rapha). It is a question whether יחוללוּ be Pilel (Ges.) or Pulal (Olsh.); the Pul., indeed, signifies elsewhere to be brought forth with writing (Job 15:7); it can, however, just as well signify to be put in pain. On account of the reference implied in it to a higher causation here at the commencement of the speech, the Pul. is more appropriate than the Pil.; and the pausal , which is often found elsewhere with Hithpael (Hithpal.), Ps 88:14; Job 33:5, but never with Piel (Pil.), proves that the form is intended to be regarded as passive.
Job 26:6
שׁאול is seemingly used as fem., as in Is 14:9; but in reality the adj. precedes in the primitive form, without being changed by the gender of שׁאול. אבדּון alternates with שׁאול, like קבר in Ps 88:12. As Ps 139:8 testifies to the presence of God in Shel, so here Job (comp. Job 38:17, and especially Prov 15:11) that Shel is present to God, that He possesses a knowledge which extends into the depths of the realm of the dead, before whom all things are γυμνὰ καὶ τετραχηλισμένα (Heb 4:13). The following partt., Job 26:7, depending logically upon the chief subject which precedes, are to be determined according to Job 25:2; they are conceived as present, and indeed of God's primeval act of creation, but intended of the acts which continue by virtue of His creative power.
Job 26:7
By צפון many modern expositors understand the northern part of the earth, where the highest mountains and rocks rise aloft (accordingly, in Is 14:13, ירכתי צפון are mentioned parallel with the starry heights), and consequently the earth is the heaviest (Hirz., Ew., Hlgst., Welte, Schlottm., and others). But (1) it is not probable that the poet would first have mentioned the northern part of the earth, and then in Job 26:7 the earth itself - first the part, and then the whole; (2) נטה is never said of the earth, always of the heavens, for the expansion of which it is the stereotype word (נטה, Job 9:8; Is 40:22; Is 44:24; Is 51:13; Zech 14:1; Ps 104:2; נוטיהם, Is 42:5; נטה, Jer 10:12; Jer 51:15; ידי נטו, Is 45:12); (3) one expects some mention of the sky in connection with the mention of the earth; and thus is צפון,
(Note: The name צפון signifies the northern sky as it appears by day, from its beclouded side in contrast with the brighter and more rainless south; comp. old Persian apâkhtara, if this name of the north really denotes the "starless" region, Greek ζόφος, the north-west, from the root skap, σκεπᾶν, σκεπανός (Curtius, Griech. Etymologie, ii. 274), aquilo, the north wind, as that which brings black clouds with it.)
with Rosenm., Ges., Umbr., Vaih., Hahn, and Olsh., to be understood of the northern sky, which is prominently mentioned, because there is the pole of the vault of heaven, which is marked by the Pole-star, there the constellation of the greater Bear (עשׁ, Job 9:9) formed by the seven bright stars, there (in the back of the bull, one of the northern constellations of the ecliptic) the group of the Pleiades (כּימה), there also, below the bull and the twins, Orion (כּסיל). On the derivation, notion, and synonyms of תּהוּ, vid., Genesis, S. 93; here (where it may be compared with the Arab. theı̂j-un, empty, and tı̂h, desert) it signifies nothing more than the unmeasurable vacuum of space, parall. בּלימה, not anything = nothing (comp. modern Arabic lâsh, or even mâsh, compounded of Arab. lâ or mâ and šâ, a thing, e.g., bilâs, for nothing, ragul mâsh, useless men). The sky which vaults the earth from the arctic pole, and the earth itself, hang free without support in space. That which is elsewhere (e.g., Job 9:6) said of the pillars and foundations of the earth, is intended of the internal support of the body of the earth, which is, as it were, fastened together by the mountains, with their roots extending into the innermost part of the earth; for the idea that the earth rests upon the bases of the mountains would be, indeed, as Lwenthal correctly observes, an absurd inversion. On the other side, we are also not justified in inferring from Job's expression the laws of the mechanism of the heavens, which were unknown to the ancients, especially the law of attraction or gravitation. The knowledge of nature on the part of the Israelitish Chokma, expressed in Job 26:7, however, remains still worthy of respect. On the ground of similar passages of the book of Job, Keppler says of the yet unsolved problems of astronomy: Haec et cetera hujusmodi latent in Pandectis aevi sequentis, non antea discenda, quam librum hunc Deus arbiter seculorum recluserit mortalibus. From the starry heavens and the earth Job turns to the celestial and sub-celestial waters.
Geneva 1599
26:5 (d) Dead [things] are formed from under the waters, and the inhabitants thereof.
(d) Job begins to declare the force of God's power and providence in the mines and metals in the deep places of the earth.
John Gill
26:5 Dead things are formed from under the waters,.... It is difficult to say what things are here meant; it may be understood of "lifeless" things, as Mr. Broughton renders it; things that never had any life, things inanimate, that never had at least an animal life, though they may have a vegetable one; and so may be interpreted of grains of corn, and which indeed die before they are quickened; to which both Christ and the apostle allude, Jn 12:24; and which, as they cannot grow without water, and their fructification and increase are owing to the earth being plentifully watered with rain, may be said to be formed under the waters; and of these Aben Ezra and Ben Gersom interpret the words; and the latter also makes mention of herbs, plants, and trees in the sea, particularly almug trees, as being probably intended; to which may be added, corals, and other sea plants, formed from under the waters; yea, some make mention of woods and forests there: but the last mentioned writer, seems inclined to think that metals and minerals may be intended; and it is well known that much of gold is taken out of rivers, as also pearls and precious stones; and that iron is taken out of the earth, and brass molten out of stone; and that the several metals and minerals are dug out of mountains and hills, from whence fountains and rivers flow; but as the word used has the signification of something gigantic, it has inclined others to think of sea monsters, as of the great whales which God made in the seas, and the leviathan he has made to play therein:
and or "with"
the inhabitants thereof; the innumerable company of fishes, both of the larger and lesser sort, which are all formed in and under the waters: but why may not giants themselves be designed, since the word is sometimes used of them, Deut 2:11; and so the Vulgate Latin and the Septuagint version here render the word, and may refer to the giants that were before the flood, and who were the causes of filling the world with rapine and violence, and so of bringing the flood of waters upon it; in which they perished "with the inhabitants thereof"; or their neighbours; of whom see Gen 6:4; and the spirits of these being in prison, in hell, as the Apostle Peter says, 1Pet 3:19; which is commonly supposed to be under the earth, and so under the waters, in which they perished; they may be represented as in pain and torment, and groaning and trembling under the same, as the word here used is by some thought to signify, and is so rendered (t); though as the word "Rephaim" is often used of dead men, Ps 88:10; it may be understood of them here, and have respect to the formation of them anew, or their resurrection from the dead, when the earth shall cast them forth; and especially of those whose graves are in the sea, and who have been buried in the waters of it, when that shall deliver up the dead that are therein, Rev_ 20:13; which will be a wonderful instance of the mighty power of God. The Targumist seems to have a notion of this, or at least refers unto it, paraphrasing the words thus,
"is it possible that the mighty men (or giants) should be created (that is, recreated or regenerated; that is, raised from the dead); seeing they are under the waters, and their armies?''
(t) "gemunt", V. L. "cruciabuntur", Bolducius; "cruciantur, dolore contremiscunt", Michaelis; "intremiscunt", Schultens. Vid. Windet. de Vita Funct. Stat. p. 90.
John Wesley
26:5 Dead things - Job having censured Bildad's discourse, proceeds to shew how little he needed his information in that point. Here he shews that the power and providences of God reaches not only to the things we see, but also to the invisible parts of the world, not only to the heavens above and their inhabitants, and to men upon earth, of which Bildad discoursed, Job 25:2-3, but also to such persons or things as are under the earth, or under the waters; which are out of our sight and reach; yet not out of the ken of Divine providence. These words may be understood; either, of dead, or lifeless things, such as amber, pearl, coral, metals, or other minerals, which are formed or brought forth; by the almighty power of God, from under the waters; either in the bottom of the sea, or within the earth, which is the lowest element, and in the scripture and other authors spoken of as under the waters; this being observed as a remarkable work of God's providence, that the waters of the sea, which are higher than the earth, do not overwhelm it. Or, of dead men, and of the worst of them, such as died in their sins, and after death were condemned to farther miseries; for of such this very word seems to be used, Prov 2:18, Prov 9:18, who are here said to mourn or groan from under the waters; from the lower parts of the earth, or from under those subterranean waters, which are supposed to be within and under the earth; Ps 33:7, and from under the inhabitants thereof; either of the waters or of the earth, under which these waters are, or with the other inhabitants thereof; of that place under the waters, namely, the apostate spirits. So the sense is, that God's dominion is over all men, yea, even the dead, and the worst of them, who though they would not own God, nor his providence, while they lived, yet now are forced to acknowledge and feel that power which they despised, and bitterly mourn under the sad effects of it in their infernal habitations.
Robert Jamieson, A. R. Fausset and David Brown
26:5 As before in the ninth and twelfth chapters, Job had shown himself not inferior to the friends' inability to describe God's greatness, so now he describes it as manifested in hell (the world of the dead), Job 26:5-6; on earth, Job 26:7; in the sky, Job 26:8-11; the sea, Job 26:12; the heavens, Job 26:13.
Dead things are formed--Rather, "The souls of the dead (Rephaim) tremble." Not only does God's power exist, as Bildad says (Job 25:2), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in Prov 21:16 and Is 14:9, is from a Hebrew root, meaning "to be weak," hence "deceased"; in Gen 14:5 it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [UMBREIT]; or, as the imagination of the living magnifies apparitions, the term originally was applied to ghosts, and then to giants in general [MAGEE].
from under--UMBREIT joins this with the previous word "tremble from beneath" (so Is 14:9). But the Masoretic text joins it to "under the waters." Thus the place of the dead will be represented as "under the waters" (Ps 18:4-5); and the waters as under the earth (Ps 24:2). MAGEE well translates thus: "The souls of the dead tremble; (the places) under the waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower of the two parts into which Sheol, according to the Jews, is divided; they answer to "destruction," that is, the place of the wicked in Job 26:6, as "Rephaim" (Job 26:5) to "Hell" (Sheol) (Job 26:6). "Sheol" comes from a Hebrew root--"ask," because it is insatiable (Prov 27:20); or "ask as a loan to be returned," implying Sheol is but a temporary abode, previous to the resurrection; so for English Version "formed," the Septuagint and Chaldee translate; shall be born, or born again, implying the dead are to be given back from Sheol and born again into a new state [MAGEE].
26:626:6: Մե՛րկ են դժոխք առաջի նորա՝ եւ չի՛ք զգեստ կորստեան։ Ձգեաց զհիւսւսի զոչընչի՛ւ.
6 Մերկ է դժոխքը Աստծու առաջ, եւ կործանումը չունի վրան քօղ:
6 Դժոխքը բաց է անոր առջեւ Ու կորուստը անծածկոյթ է։
Մերկ են դժոխք առաջի նորա, եւ չիք զգեստ կորստեան:

26:6: Մե՛րկ են դժոխք առաջի նորա՝ եւ չի՛ք զգեստ կորստեան։ Ձգեաց զհիւսւսի զոչընչի՛ւ.
6 Մերկ է դժոխքը Աստծու առաջ, եւ կործանումը չունի վրան քօղ:
6 Դժոխքը բաց է անոր առջեւ Ու կորուստը անծածկոյթ է։
zohrab-1805▾ eastern-1994▾ western am▾
26:626:6 Преисподняя обнажена пред Ним, и нет покрывала Аваддону.
26:6 γυμνὸς γυμνος naked ὁ ο the ᾅδης αδης Hades ἐπώπιον επωπιον he; him καὶ και and; even οὐκ ου not ἔστιν ειμι be περιβόλαιον περιβολαιον coat τῇ ο the ἀπωλείᾳ απωλεια destruction; waste
26:6 עָרֹ֣ום ʕārˈôm עָרֹום naked שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world נֶגְדֹּ֑ו neḡdˈô נֶגֶד counterpart וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] כְּ֝ס֗וּת ˈkᵊsˈûṯ כְּסוּת covering לָֽ lˈā לְ to † הַ the אֲבַדֹּֽון׃ ʔᵃvaddˈôn אֲבַדֹּון destruction
26:6. nudus est inferus coram illo et nullum est operimentum perditioniHell is naked before him, and there is no covering for destruction.
6. Sheol is naked before him, and Abaddon hath no covering.
26:6. The underworld is naked before him, and there is no covering for perdition.
26:6. Hell [is] naked before him, and destruction hath no covering.
Hell [is] naked before him, and destruction hath no covering:

26:6 Преисподняя обнажена пред Ним, и нет покрывала Аваддону.
26:6
γυμνὸς γυμνος naked
ο the
ᾅδης αδης Hades
ἐπώπιον επωπιον he; him
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
περιβόλαιον περιβολαιον coat
τῇ ο the
ἀπωλείᾳ απωλεια destruction; waste
26:6
עָרֹ֣ום ʕārˈôm עָרֹום naked
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
נֶגְדֹּ֑ו neḡdˈô נֶגֶד counterpart
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
כְּ֝ס֗וּת ˈkᵊsˈûṯ כְּסוּת covering
לָֽ lˈā לְ to
הַ the
אֲבַדֹּֽון׃ ʔᵃvaddˈôn אֲבַדֹּון destruction
26:6. nudus est inferus coram illo et nullum est operimentum perditioni
Hell is naked before him, and there is no covering for destruction.
26:6. The underworld is naked before him, and there is no covering for perdition.
26:6. Hell [is] naked before him, and destruction hath no covering.
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
6. Для божественного всемогущества открыт не только шеол, но и "аваддон" (Пс LXXXVII:12; Притч XV:11; XXVII:20; ср. Евр IV:13), - самая низшая и глубочайшая часть ада ("abussoV" - бездна; ср. Откр IX:11: "ангелы бездны").
Adam Clarke: Commentary on the Bible - 1831
26:6: Hell is naked before him - Sheol, the place of the dead, or of separate spirits, is always in his view. And there is no covering to Abaddon - the place of the destroyer, where destruction reigns, and where those dwell who are eternally separated from God. The ancients thought that hell or Tartarus was a vast space in the center, or at the very bottom of the earth. So Virgil, Aen. lib. vi., ver. 577: -
- Tum Tartarus ipse
Bis patet in praeceps tantum, tenditque sub umbras,
Quantus ad aethereum coeli suspectus Olympum
Hic genus antiquum terrae, Titania pubes,
Fulmine dejecti, fundo volvuntur in imo.
"Full twice as deep the dungeon of the fiends,
The huge Tartarean gloomy gulf, descends
Below these regions, as these regions lie
From the bright realms of yon ethereal sky.
Here roar the Titan race, th' enormous birth;
The ancient offspring of the teeming earth.
Pierced by the burning bolts of old they fell,
And still roll bellowing in the depths of hell."
Pitt.
And some have supposed that there is an allusion to this opinion in the above passage, as well as in several others in the Old Testament; but it is not likely that the sacred writers would countenance an opinion that certainly has nothing in fact or philosophy to support it. Yet still a poet may avail himself of popular opinions.
Albert Barnes: Notes on the Bible - 1834
26:6: Hell - Hebrew שׁאול she'ô l, Sheol; Greek ᾅδης Hadē s Hades. The reference is to the abode of departed spirits - the nether world where the dead were congregated; see the notes at -22. It does not mean here, as the word hell does with us, a place of punishment, but the place where all the dead were supposed to be gathered together.
Is naked before him - That is, be looks directly upon that world. It is hidden from us, but not from him. He sees all its inhabitants, knows all their employments, and sways a scepter over them all.
And destruction - Hebrew אבדון 'ă baddô n, Abaddon; compare Rev 9:11, "And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew is Abaddon, but in the Greek tongue hath his name Apollyon." The Hebrew word means destruction, and then abyss, or place of destruction, and is evidently given here to the place where departed spirits are supposed to reside. The word in this form occurs only here and in Pro 15:11; Psa 88:11; , in all which places it is rendered destruction. The idea here is, not that this is a place where souls are destroyed, but that it is a place similar to destruction - as if all life, comfort, light, and joy, were extinguished.
Hath no covering - There is nothing to conceal it from God. He looks down even on that dark nether world, and sees and knows all that is there. There is a passage somewhat similar to this in Homer, quoted by Longinus as one of unrivaled sublimity, but which by no means surpasses this. It occurs in the Iliad, xx. 61-66:
Εδδεισεν δ ̓ ὑτένερθεϚ ἄναξ ἐνέρων Αιδωνεὺς, κ. τ. λ.
Eddeisen d' hupenerthen anac enerō n Aidō neus, etc.
Deep in the dismal regions of the dead
Th' infernal monarch reared his horrid head,
Leaped from his throne, lest Neptune's arm should lay
His dark dominions open to the day,
And pour in light on Pluto's drear abodes,
Abhorred by men, and dreadful e'en to gods.
Pope
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: Hell: Job 11:8; Psa 139:8, Psa 139:11; Pro 15:11; Isa 14:9; Amo 9:2; Heb 4:13
destruction: Job 28:22; Psa 88:10
Job 26:7
Geneva 1599
26:6 Hell [is] (e) naked before him, and (f) destruction hath no covering.
(e) There is nothing hidden in the bottom of the earth but he sees it.
(f) Meaning, the grave in which things putrify.
John Gill
26:6 Hell is naked before him,.... Which may be taken either for the place of the damned, as it sometimes is; and then the sense is, that though it is hidden from men, and they know not where it is, or who are in it, and what is done and suffered there; yet it is all known to God: he knows the place thereof, for it is made, ordained, and prepared by him; he knows who are there, even all the wicked dead, and all the nations that forget God, being cast there by him; he knows the torments they endure, for the smoke of them continually ascends before him; and he knows all their malice and envy, their enmity to him, and blasphemy of him; for thither are they gone down with their weapons of war, and have laid their swords under their heads, Ezek 32:27; or for Hades, the invisible world of spirits, or state of the dead, as the Septuagint version renders the word; though that is unseen to men, it is naked and open to the eye of God; or for the grave, in which the bodies of men are laid; which is the frequent sense of the word used, Ps 88:11; and though this is a land of darkness, and where the light is as darkness, yet God can look into it; and the dust of men therein is carefully observed and preserved by him, and will be raised again at the last day; who has the keys of death and hell, or the grave, and can open it at his pleasure, and cause it to give up the dead that are therein:
and destruction hath no covering; and may design the same as before, either hell, the place of the damned, where men are destroyed soul and body with an everlasting destruction; or the grave, which the Targum calls the house of destruction, as it sometimes is, the pit of destruction and corruption; because bodies cast into it corrupt and putrefy, and are destroyed in it; and there is nothing to cover either the one or the other from the all seeing eye of God; see Ps 139:7; as hell is supposed to be under the earth, and the grave is in it, Job is as yet on things below, and from hence rises to those above, in the following words.
John Wesley
26:6 Hell - Is in his presence, and under his providence. Hell itself, that place of utter darkness, is not hid from his sight. Destruction - The place of destruction.
Robert Jamieson, A. R. Fausset and David Brown
26:6 (Job 38:17; Ps 139:8; Prov 5:11).
destruction--the abode of destruction, that is, of lost souls. Hebrew, Abaddon (Rev_ 9:11).
no covering--from God's eyes.
26:726:7: կախեաց զերկիր ՚ի վերայ ոչնչի։
7 Ոչնչի շուրջը փռեց երկինքը, կախեց երկիրը ոչնչի վրայ:
7 Անիկա հիւսիսը պարապ տեղին վրայ կը տարածէ Ու երկիրը ոչնչին վրայ կը կախէ։
Ձգեաց զհիւսիսի զոչնչիւ, կախեաց զերկիր ի վերայ ոչնչի:

26:7: կախեաց զերկիր ՚ի վերայ ոչնչի։
7 Ոչնչի շուրջը փռեց երկինքը, կախեց երկիրը ոչնչի վրայ:
7 Անիկա հիւսիսը պարապ տեղին վրայ կը տարածէ Ու երկիրը ոչնչին վրայ կը կախէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:726:7 Он распростер север над пустотою, повесил землю ни на чем.
26:7 ἐκτείνων εκτεινω extend βορέαν βορρας north wind ἐπ᾿ επι in; on οὐδέν ουδεις no one; not one κρεμάζων κρεμαννυμι hang γῆν γη earth; land ἐπὶ επι in; on οὐδενός ουδεις no one; not one
26:7 נֹטֶ֣ה nōṭˈeh נטה extend צָפֹ֣ון ṣāfˈôn צָפֹון north עַל־ ʕal- עַל upon תֹּ֑הוּ tˈōhû תֹּהוּ emptiness תֹּ֥לֶה tˌōleh תלה hang אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth עַל־ ʕal- עַל upon בְּלִי־ bᵊlî- בְּלִי destruction מָֽה׃ mˈā מָה what
26:7. qui extendit aquilonem super vacuum et adpendit terram super nihiliHe stretched out the north over the empty space, and hangeth the earth upon nothing.
7. He stretcheth out the north over empty space, and hangeth the earth upon nothing.
26:7. He stretched out the North over emptiness, and he suspended the land over nothing.
26:7. He stretcheth out the north over the empty place, [and] hangeth the earth upon nothing.
He stretcheth out the north over the empty place, [and] hangeth the earth upon nothing:

26:7 Он распростер север над пустотою, повесил землю ни на чем.
26:7
ἐκτείνων εκτεινω extend
βορέαν βορρας north wind
ἐπ᾿ επι in; on
οὐδέν ουδεις no one; not one
κρεμάζων κρεμαννυμι hang
γῆν γη earth; land
ἐπὶ επι in; on
οὐδενός ουδεις no one; not one
26:7
נֹטֶ֣ה nōṭˈeh נטה extend
צָפֹ֣ון ṣāfˈôn צָפֹון north
עַל־ ʕal- עַל upon
תֹּ֑הוּ tˈōhû תֹּהוּ emptiness
תֹּ֥לֶה tˌōleh תלה hang
אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth
עַל־ ʕal- עַל upon
בְּלִי־ bᵊlî- בְּלִי destruction
מָֽה׃ mˈā מָה what
26:7. qui extendit aquilonem super vacuum et adpendit terram super nihili
He stretched out the north over the empty space, and hangeth the earth upon nothing.
26:7. He stretched out the North over emptiness, and he suspended the land over nothing.
26:7. He stretcheth out the north over the empty place, [and] hangeth the earth upon nothing.
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
7. Всемогущество Божие сказывается в установлении законов тяготения, силою которого поддерживаются в воздухе громадные светила северного полушария (выражение "распростер" прилагается только к небесному своду, - IX:8; Пс CIII:2; Ис XL:22; XLIV:24, - но никогда к земле, а потому и "север" не может означать северного полушария, - части земли) и весь земной шар.
Adam Clarke: Commentary on the Bible - 1831
26:7: He stretcheth out the north over the empty place - על תהו al tohu, to the hollow waste. The same word as is used, Gen 1:2, The earth was without form, תהו tohu. The north must here mean the north pole, or northern hemisphere; and perhaps what is here stated may refer to the opinion that the earth was a vast extended plain, and the heavens poised upon it, resting on this plain all round the horizon. Of the south the inhabitants of Idumea knew nothing; nor could they have any notion of inhabitants in that hemisphere.
Hangeth the earth upon nothing - The Chaldee says: "He lays the earth upon the waters, nothing sustaining it."
Albert Barnes: Notes on the Bible - 1834
26:7: He stretcheth out the north - This whole passage is particularly interesting as giving a view of the cosmology which pRev_ailed in those early times. Indeed, as has been already remarked, this poem, apart from every other consideration, is of great value for disclosing to us the pRev_ailing views on the subject of astronomy, geography, and many of the arts, at a much earlier period than we have an account of them elsewhere. The word north here denotes the heavens as they appear to Rev_olve around the pole, and which seem to be stretched out as a curtain. The heavens are often represented as a veil, an expanse, a curtain, or a tent; see Isa 34:4, note; Isa 40:22, note.
Over the empty place - על־תהוּ ‛ al-tô hû, "Upon emptiness, or nothing." That is, without anything to support it. The word used here (תהוּ tô hû) is one of those employed Gen 1:2, "And the earth was wlthout form and void." But it seems here to mean emptiness, nothing. The north is stretched out and sustained by the mere power of God.
And hangeth the earth upon nothing. - It has nothing to support it. So Milton:
"And earth self-balaneed from her center hung."
There is no certain evidence here that Job was acquainted with the globular form of the earth, and with its diurnal and annual Rev_olutions. But it is clear that he regarded it as not resting on any foundation or support; as lying on the vacant air, and kept there by the power of God. The Chaldee paraphrasist, in order to explain this, as that Paraphrase often does, adds the word waters. "He hangeth the earth מיא עלוי upon the waters, with no one to sustain it." The sentiment here expressed by Job was probably the common opinion of his time. It occurs also in Lucretius:
Terraque ut in media mundi regionne quieseat
Evallescere paullatim, et decrescere, pondus
Convenit; atque aliam naturam subter habere,
Et ineunte aevo conjunctam atque uniter aptam
Partibus aeriis mundi, quibus insita vivit
Propterea, non est oneri, neque deprimit auras;
Ut sua quoique homini nullo sunt pondere membra,
Nec caput est oneri collo, nec denique totum
Corporus in pedibus pondus sentimus inesse.
v. 535.
In this passage the sense is, that the earth is self-sustained; that it is no burden, or that no one part is burdensome to another - as in man the limbs are not burdensome, the head is not heavy, nor the whole frame burdensome to the feet. So, again, Lucretius says, ii. 602:
Hanc, veteres Grajum docti cecinere poetae,
Aeris in spatio magnam pendere -
Tellurem, neque posse in terra sistere terram.
- "In ether poised she hangs,
Unpropt by earth beneath."
So Ovid says:
Ponderibus librata suis.
Self-poised and self balanced.
And again, Fastor, vi. 269:
Terra pilae similis, nullo fulcimine nixa,
Aere subjecto tam grave pendet onus.
From passages like this occurring occasionally in the Classical writers, it is evident that the true figure of the earth had early engaged the attention of people, and that occasionally the truth on this subject was before their minds, though it was neither worked into a system nor sustained then by suffient evidence to make it an article of established belief The description here given is appropriate now; and had Job understood all that is now known of astronomy, his language would have been appropriate to express just conceptions of the greatness and majesty of God. It is proof of amazing power and greatness that he has thus "hung" the earth, the planets, the vast sun himself, upon nothing, and that by his own power he sustains and governs all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: Job 9:8; Gen 1:1, Gen 1:2; Psa 24:2, Psa 104:2-5; Pro 8:23-27; Isa 40:22, Isa 40:26, Isa 42:5
Job 26:8
Geneva 1599
26:7 He stretcheth out the (g) north over the empty place, [and] hangeth the earth upon nothing.
(g) He causes the whole earth to turn about the North pole.
John Gill
26:7 He stretcheth out the north over the empty place,.... The northern hemisphere, which is the chief and best known, at least it was in the time of Job, when the southern hemisphere might not be known at all; though, if our version of Job 9:9 is right, Job seems to have had knowledge of it. Scheuchzer (u) thinks the thick air farthest north is meant, which expands itself everywhere, and is of great use to the whole earth. But if the northern hemisphere is meant, as a learned man (w) expresses it, it
"was not only principal as to Job's respect, and the position of Arabia, but because this hemisphere is absolutely so indeed, it is principal to the whole; for as the heavens and the earth are divided by the middle line, the northern half hath a strange share of excellency; we have more earth, more men, more stars, more day (the same also Sephorno, a Jewish commentator on the place, observes); and, which is more than all this, the north pole is more magnetic than the south:''
though the whole celestial sphere may be intended, the principal being put for the whole; even that whole expansion, or firmament of heaven, which has its name from being stretched out like a curtain, or canopy, over the earth; which was done when the earth was "tohu", empty of inhabitants, both men and beasts, and was without form and void, and had no beauty in it, or anything growing on it; see Gen 1:2;
and hangeth the earth upon nothing; as a ball in the air (x), poised with its own weight (y), or kept in this form and manner by the centre of gravity, and so some Jewish writers (z) interpret "nothing" of the centre of the earth, and which is nothing but "ens rationis", a figment and imagination of the mind; or rather the earth is held together, and in the position it is, by its own magnetic virtue, it being a loadstone itself; and as the above learned writer observes,
"the globe consisteth by a magnetic dependency, from which the parts cannot possibly start aside; but which, howsoever thus strongly seated on its centre and poles, is yet said to hang upon nothing; because the Creator in the beginning thus placed it within the "tohu", as it now also hangeth in the air; which itself also is nothing as to any regard of base or sustentation.''
In short, what the foundations are on which it is laid, or the pillars by which it is sustained, cannot be said, except the mighty power and providence of God. The word used seems to come from a root, which in the Syriac and Chaldee languages signifies to "bind and restrain"; and may design the expanse or atmosphere, so called from its binding and compressing nature, "in" or "within" which the earth is hung; see Ps 32:9.
(u) Physic. Sacr. vol. 4. p. 724. (w) Gregory's Notes and Observations, &c. c. 12. p. 55. (x) "Terra pilae similis nullo fulcimine nixa", Ovid. Fast. 6. (y) "Circumfuso pendebat in aere tellus, ponderibus librata suis----", Ovid. Metamorph. l. 1. Fab. 1. (z) Ben Gersom & Bar Tzemach in loc.
John Wesley
26:7 North - The northern part of the heavens, which is put for the whole visible heaven, because Job and his friends lived in a northern climate. Nothing - Upon no props or pillars, but his own power and providence.
Robert Jamieson, A. R. Fausset and David Brown
26:7 Hint of the true theory of the earth. Its suspension in empty space is stated in the second clause. The north in particular is specified in the first, being believed to be the highest part of the earth (Is 14:13). The northern hemisphere or vault of heaven is included; often compared to a stretched-out canopy (Ps 104:2). The chambers of the south are mentioned (Job 9:9), that is, the southern hemisphere, consistently with the earth's globular form.
26:826:8: ※ Ծրարէ զջուրս յամպս իւր, եւ ո՛չ պատառեցաւ մէ՛գ ՚ի ներքոյ նորա[9328]։ [9328] Ոմանք. Զջուր յամպս իւր։
8 Իր ամպերի մէջ ջուրն է ծրարում, եւ չի պատռուի մէգը նրանց տակ:
8 Ջուրերը իր մութ ամպերուն մէջ կը ծրարէ Ու անոնց տակէն ամպը չի պատռիր։
Ծրարէ զջուրս յամպս իւր, եւ ոչ պատառեցաւ մէգ ի ներքոյ նորա:

26:8: ※ Ծրարէ զջուրս յամպս իւր, եւ ո՛չ պատառեցաւ մէ՛գ ՚ի ներքոյ նորա[9328]։
[9328] Ոմանք. Զջուր յամպս իւր։
8 Իր ամպերի մէջ ջուրն է ծրարում, եւ չի պատռուի մէգը նրանց տակ:
8 Ջուրերը իր մութ ամպերուն մէջ կը ծրարէ Ու անոնց տակէն ամպը չի պատռիր։
zohrab-1805▾ eastern-1994▾ western am▾
26:826:8 Он заключает воды в облаках Своих, и облако не расседается под ними.
26:8 δεσμεύων δεσμευω bundle up; tether ὕδωρ υδωρ water ἐν εν in νεφέλαις νεφελη cloud αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐρράγη ρηγνυμι gore; burst νέφος νεφος cloud mass ὑποκάτω υποκατω underneath αὐτοῦ αυτος he; him
26:8 צֹרֵֽר־ ṣōrˈēr- צרר wrap, be narrow מַ֥יִם mˌayim מַיִם water בְּ bᵊ בְּ in עָבָ֑יו ʕāvˈāʸw עָב cloud וְ wᵊ וְ and לֹא־ lō- לֹא not נִבְקַ֖ע nivqˌaʕ בקע split עָנָ֣ן ʕānˈān עָנָן cloud תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
26:8. qui ligat aquas in nubibus suis ut non erumpant pariter deorsumHe bindeth up the waters in his clouds, so that they break not out and fall down together.
8. He bindeth up the waters in his thick clouds; and the cloud is not rent under them.
26:8. He secures the waters in his clouds, so that they do not burst forth downward all at once.
26:8. He bindeth up the waters in his thick clouds; and the cloud is not rent under them.
He bindeth up the waters in his thick clouds; and the cloud is not rent under them:

26:8 Он заключает воды в облаках Своих, и облако не расседается под ними.
26:8
δεσμεύων δεσμευω bundle up; tether
ὕδωρ υδωρ water
ἐν εν in
νεφέλαις νεφελη cloud
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἐρράγη ρηγνυμι gore; burst
νέφος νεφος cloud mass
ὑποκάτω υποκατω underneath
αὐτοῦ αυτος he; him
26:8
צֹרֵֽר־ ṣōrˈēr- צרר wrap, be narrow
מַ֥יִם mˌayim מַיִם water
בְּ bᵊ בְּ in
עָבָ֑יו ʕāvˈāʸw עָב cloud
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נִבְקַ֖ע nivqˌaʕ בקע split
עָנָ֣ן ʕānˈān עָנָן cloud
תַּחְתָּֽם׃ taḥtˈām תַּחַת under part
26:8. qui ligat aquas in nubibus suis ut non erumpant pariter deorsum
He bindeth up the waters in his clouds, so that they break not out and fall down together.
26:8. He secures the waters in his clouds, so that they do not burst forth downward all at once.
26:8. He bindeth up the waters in his thick clouds; and the cloud is not rent under them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. От Него же получили начало законы, определяющие явление дождя (ср. Пс СIII:3; Иер X:13).
Adam Clarke: Commentary on the Bible - 1831
26:8: He bindeth up the waters - Drives the aqueous particles together, which were raised by evaporation, so that, being condensed, they form clouds which float in the atmosphere, till, meeting with strong currents of wind, or by the agency of the electric fluid, they are farther condensed; and then, becoming too heavy to be sustained in the air, fall down in the form of rain, when, in this poetic language, the cloud is rent under them.
Albert Barnes: Notes on the Bible - 1834
26:8: He bindeth up the waters in his thick clouds - That is, he seems to do it, or to collect the waters in the clouds, as in bottles or vessels. The clouds appear to hold the waters, as if bound up, until he is pleased to send them drop by drop upon the earth.
And the cloud is not rent under them - The wonder which Job here expresses is, that so large a quantity of water as is poured down from the clouds, should be held suspended in the air without seeming to rend the cloud, and falling all at once. His image is that of a bottle, or vessel, filled with water, suspended in the air, and which is not rent. What were the views which he had of the clouds, of course it is impossible now to say. If he regarded them as they are, as vapors, or if he considered them to be a more solid substance, capable of holding water, there was equal ground for wonder. In the former case, his amazement would have arisen from the fact, that so light, fragile, and evanescent a substance as vapor should contain so large a quantity of water; in the latter case, his wonder would have been that such a substance should distil its contents drop by drop. There is equal reason for admiring the wisdom of God in the production of rain, now that the cause is understood. The clouds are collections of vapors. They contain moisture, or vapor, which ascends from the earth, and which is held in suspension when in small particles in the clouds; as, when a room is swept, the small particles of dust will be seen to float in the room. When these small particles are attracted, and form masses as large as drops, the air will no longer sustain them, and they fall to the earth. Man never could have devised a way for causing rain; and the mode in which it is provided that large quantities of water shall be borne from one place to another in the air, and made to fall when it is needed, by which the vapors that ascend from the ocean shall not be suffered to fall again into the ocean, but shall be carried on to the land, is adapted to excite our admiration of the wisdom of God now, no less than it was in the time of Job.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: bindeth up: Job 36:29, Job 38:9, Job 38:37; Gen 1:6, Gen 1:7; Psa 135:7; Pro 30:4; Jer 10:13
thick clouds: Job 37:11-16; Psa 18:10, Psa 18:11
and the cloud: Isa 5:6
Job 26:9
Carl Friedrich Keil and Franz Delitzsch
26:8
8 He bindeth up the waters in His clouds,
Without the clouds being rent under their burden.
9 He enshroudeth the face of His throne,
Spreading His clouds upon it.
10 He compasseth the face of the waters with bounds,
To the boundary between light and darkness.
The clouds consist of masses of water rolled together, which, if they were suddenly set free, would deluge the ground; but the omnipotence of God holds the waters together in the hollow of the clouds (צרר, Milel, according to a recognised law, although it is also found in Codd. accented as Milra, but contrary to the Masora), so that they do not burst asunder under the burden of the waters (תּחתּם); by which nothing more nor less is meant, than that the physical and meteorological laws of rain are of God's appointment. Job 26:9 describes the dark and thickly-clouded sky that showers down the rain in the appointed rainy season. אחז signifies to take hold of, in architecture to hold together by means of beams, or to fasten together (vid., Thenius on 3Kings 6:10, comp. 2Chron 9:18, מאחזים, coagmentata), then also, as usually in Chald. and Syr., to shut (by means of cross-bars, Neh 7:3), here to shut off by surrounding with clouds: He shuts off פּני־כסּה, the front of God's throne, which is turned towards the earth, so that it is hidden by storm-clouds as by a סכּה, Job 36:29; Ps 18:12. God's throne, which is here, as in 3Kings 10:19, written כּסּה instead of כּסּא (comp. Arab. cursi, of the throne of God the Judge, in distinction from Arab. 'l-‛arš, the throne of God who rules over the world),
(Note: According to the more recent interpretation, under Aristotelian influence, Arab. 'l-‛rš is the outermost sphere, which God as πρῶτον κινοῦν having set in motion, communicates light, heat, life, and motion to the other revolving spheres; for the causae mediae gradually descend from God the Author of being (muhejji) from the highest heaven into the sublunary world.)
is indeed in other respects invisible, but the cloudless blue of heaven is His reflected splendour (Ex 24:10) which is cast over the earth. God veils this His radiance which shines forth towards the earth, פּרשׁז אליו עננו, by spreading over it the clouds which are led forth by Him. פּרשׁו is commonly regarded as a Chaldaism for פּרשׁז (Ges. 56, Olsh. 276), but without any similar instance in favour of this vocalizaton of the 3 pr. Piel (Pil.). Although רענן and שׁאנן, Job 15:32; Job 3:18, have given up the i of the Pil., it has been under the influence of the following guttural; and although, moreover, i before Resh sometimes passes into a, e.g., ויּרא, it is more reliable to regard פרשז as inf. absol. (Ew. 141, c): expandendo. Ges. and others regard this פרשז as a mixed form, composed from פרשׁ and פרז; but the verb פרשׁ (with Shin) has not the signification to expand, which is assumed in connection with this derivation; it signifies to separate (also Ezek 34:12, vid., Hitzig on that passage), whereas פרשׂ certainly signifies to expand (Job 36:29-30); wherefore the reading פּרשׂז (with Sin), which some Codd. give, is preferred by Br, and in agreement with him by Luzzatto (vid., Br's Leket zebi, p. 244), and it seems to underlie the interpretation where פרשז עליו is translated by עליו (פּרשׂ) פרש, He spreadeth over it (e.g., by Aben-Ezra, Kimchi, Ralbag). But the Talmud, b. Sabbath, 88 b (פירש שדי מזיו שכינתו ועננו עליו, the Almighty separated part of the splendour of His Shechina and His cloud, and laid it upon him, i.e., Moses, as the passage is applied in the Haggada), follows the reading פּרשׁז (with Shin), which is to be retained on account of the want of naturalness in the consonantal combination שׂז; but the word is not to be regarded as a mixed formation (although we do not deny the possibility of such forms in themselves, vid., supra, p. 468), but as an intensive form of פרשׂ formed by Prosthesis and an Arabic change of Sin into Shin, like Arab. fršḥ, fršd, fršṭ, which, being formed from Arab. frš = פּרשׂ (פּרשׂ), to expand, signifies to spread out (the legs).
Job 26:10 passes from the waters above to the lower waters. תּכלית signifies, as in Job 11:7; Job 28:3; Neh 3:21, the extremity, the extreme boundary; and the connection of תּכלית אור is genitival, as the Tarcha by the first word correctly indicates, whereas אור with Munach, the substitute for Rebia mugrasch In this instance (according to Psalter, ii. 503, 2), is a mistake. God has marked out (חן, lxx ἐγύρωσεν) a law, i.e., here according to the sense: a fixed bound (comp. Prov 8:29 with Ps 104:9), over the surface of the waters (i.e., describing a circle over them which defines their circuit) unto the extreme point of light by darkness, i.e., where the light is touched by the darkness. Most expositors (Rosenm., Hirz., Hahn, Schlottm., and others) take עד־תכלית adverbially: most accurately, and refer חג to אור as a second object, which is contrary to the usage of the language, and doubtful and unnecessary. Pareau has correctly interpreted: ad lucis usque tenebrarumque confinia; עם in the local sense, not aeque ac, although it might also have this meaning, as e.g., Eccles 2:16. The idea is, that God has appointed a fixed limit to the waters, as far as to the point at which they wash the terra firma of the extreme horizon, and where the boundary line of the realms of light and darkness is; and the basis of the expression, as Bouillier, by reference to Virgil's Georg. i. 240f., has shown, is the conception of the ancients, that the earth is surrounded by the ocean, on the other side of which the region of darkness begins.
John Gill
26:8 He bindeth up the waters in his thick clouds,.... The clouds are of his making; when he utters his voice, or gives the word of command, there is a multitude of waters in the heavens; and the vapours he exhales from the ends of the earth and forms them into clouds, and they are his chariots, in which he rides up and down in the heavens, and waters his gardens and plantations on earth; see Jer 10:13; which may be said to be thick in comparison of the air, in which they are; otherwise they are but thin, and the thinner they are, the greater wonder it is that the waters, and such a heavy body of them, should be bound up in them, as there often is; and which is bound up, held, and retained therein, as anything bound up in a sack or bag, or in a garment, or the skirt of a man's coat; see Prov 30:4; and what is still more marvellous:
and the cloud is not rent under them; under the waters, and through the weight of them; which, if it was, would fall in vast water spouts, and were such to fall upon the earth, as it may be supposed they did at the general deluge, they would destroy man and beast, and wash off and wash away the things of the earth: but God has so ordered it in his infinite wisdom, and by his almighty power, that clouds should not be thus rent, but fall in small drops and gentle showers, as if they passed through a sieve or colander, whereby the earth is refreshed, and made fruitful; see Job 36:26.
Robert Jamieson, A. R. Fausset and David Brown
26:8 in . . . clouds--as if in airy vessels, which, though light, do not burst with the weight of water in them (Prov 30:4).
26:926:9: ※ Որ ունի զերեսս աթոռոյ, թռուցանէ՛ նովաւ զմէգ իւր[9329]։ [9329] Ոմանք. Թռուցանէ զնովաւ։
9 Նա, ով պահում է երեսն իր գահի, փռում է վրան իր մառախուղը:
9 Իր աթոռին երեսը կը պահէ, Անոր վրայ իր ամպը կը տարածէ։
Որ ունի զերեսս աթոռոյ, թռուցանէ նովաւ զմէգ իւր:

26:9: ※ Որ ունի զերեսս աթոռոյ, թռուցանէ՛ նովաւ զմէգ իւր[9329]։
[9329] Ոմանք. Թռուցանէ զնովաւ։
9 Նա, ով պահում է երեսն իր գահի, փռում է վրան իր մառախուղը:
9 Իր աթոռին երեսը կը պահէ, Անոր վրայ իր ամպը կը տարածէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:926:9 Он поставил престол Свой, распростер над ним облако Свое.
26:9 ὁ ο the κρατῶν κρατεω seize; retain πρόσωπον προσωπον face; ahead of θρόνου θρονος throne ἐκπετάζων εκπεταζω in; on αὐτὸν αυτος he; him νέφος νεφος cloud mass αὐτοῦ αυτος he; him
26:9 מְאַחֵ֥ז mᵊʔaḥˌēz אחז cover פְּנֵי־ pᵊnê- פָּנֶה face כִסֵּ֑ה ḵissˈē כִּסֵּא seat פַּרְשֵׁ֖ז paršˌēz פַּרְשֵׂז [uncertain] עָלָ֣יו ʕālˈāʸw עַל upon עֲנָנֹֽו׃ ʕᵃnānˈô עָנָן cloud
26:9. qui tenet vultum solii sui et expandit super illud nebulam suamHe withholdeth the face of his throne, and spreadeth his cloud over it.
9. He closeth in the face of his throne, and spreadeth his cloud upon it.
26:9. He holds back the face of his throne, and he stretches his cloud over it.
26:9. He holdeth back the face of his throne, [and] spreadeth his cloud upon it.
He holdeth back the face of his throne, [and] spreadeth his cloud upon it:

26:9 Он поставил престол Свой, распростер над ним облако Свое.
26:9
ο the
κρατῶν κρατεω seize; retain
πρόσωπον προσωπον face; ahead of
θρόνου θρονος throne
ἐκπετάζων εκπεταζω in; on
αὐτὸν αυτος he; him
νέφος νεφος cloud mass
αὐτοῦ αυτος he; him
26:9
מְאַחֵ֥ז mᵊʔaḥˌēz אחז cover
פְּנֵי־ pᵊnê- פָּנֶה face
כִסֵּ֑ה ḵissˈē כִּסֵּא seat
פַּרְשֵׁ֖ז paršˌēz פַּרְשֵׂז [uncertain]
עָלָ֣יו ʕālˈāʸw עַל upon
עֲנָנֹֽו׃ ʕᵃnānˈô עָנָן cloud
26:9. qui tenet vultum solii sui et expandit super illud nebulam suam
He withholdeth the face of his throne, and spreadeth his cloud over it.
26:9. He holds back the face of his throne, and he stretches his cloud over it.
26:9. He holdeth back the face of his throne, [and] spreadeth his cloud upon it.
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
9. Всемогущий Бог "поставил престол Свой", точнее, "покрывает лице Своего престола". Престолом Божиим служит небо (Ис LXVI:1); передняя, обращенная к земле, сторона его ("лице") закрыта облаками, как бы покрывалом (ср. XXII:14; Пс XVII:12; Ам IX:6), в силу чего он невидим (ср. XXII:14). Доходящим до земли отблеском его является свободная от облаков небесная лазурь (Ис XXIV:10).
Adam Clarke: Commentary on the Bible - 1831
26:9: He holdeth back the face of his throne - Though all these are most elegant effects of an omniscient and almighty power, yet the great Agent is not personally discoverable; he dwelleth in light unapproachable, and in mercy hides himself from the view of his creatures. The words, however may refer to those obscurations of the face of heaven, and the hiding of the body of the sun, when the atmosphere is laden with dense vapours, and the rain begins to be poured down on the earth.
Albert Barnes: Notes on the Bible - 1834
26:9: He holdeth back the face of his throne - That is, he does not exhibit it - he covers it with clouds. The idea seems to be, that God sometimes comes forth and manifests himself to mankind, but that he comes encompassed with clouds, so that his throne cannot be seen. So in Psa 18:11, "He made darkness his secret place, his pavilion round about him were dark waters and thick clouds of the skies." God is often represented as encompassed with clouds, or as accompanied with tempests.
And spreadeth his cloud upon it - That is, so that it cannot be seen. There is much poetic beauty in this image. It is, that the clouds are made to conceal the splendor of the throne of God from the sight of man, and that all their sublimity and grandeur, as they roll on one another, and all their beauty when painted with so many colors in the evening, are designed to hide that throne from mortal eyes. No one sees God; and though it is manifest that he is every where employed, and that he comes forth with amazing grandeur in the works of creation and providence, yet he is himself invisible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:9: Exo 20:21, Exo 33:20-23, Exo 34:3; Kg1 8:12; Psa 97:2; Hab 3:3-5; Ti1 6:16
Job 26:10
John Gill
26:9 He holdeth back the face of his throne,.... His throne is the heaven of heavens; the face of it, or what is before it, is the starry and airy heavens; this face of his throne is sometimes held back, or covered with clouds, that so his throne is so far from being visible, that even the face of it, or the outside or external appearance of it, is not to be seen, as follows:
and spreadeth his cloud upon it; and both he and his throne are invisible; clouds and darkness are round about him, and his pavilion round about are dark waters, and thick clouds of the skies, Ps 18:11; and even the light in which he dwells, and with which he clothes himself, is impervious to us, and is so dazzling, that itself covers and keeps back himself and throne from being seen by mortals. The Targum suggests, that what is here said to be done is done that the angels may not see it; but these always stand before the throne of God, and always behold the face of God himself.
John Wesley
26:9 Holdeth - From our view, that his glory may not dazzle our sight; he covereth it with a cloud. Throne - The heaven of heavens, where he dwelleth.
Robert Jamieson, A. R. Fausset and David Brown
26:9 Rather, He encompasseth or closeth. God makes the clouds a veil to screen the glory not only of His person, but even of the exterior of His throne from profane eyes. His agency is everywhere, yet He Himself is invisible (Ps 18:11; Ps 104:3).
26:1026:10: ※ Հրամա՛ն պատեաց զերեսօք ջրոյ՝ մինչ ՚ի վախճան լուսոյ ընդ խաւարի։
10 Իր հրամանով սահման է քաշել ջրի երեսին, մինչեւ վախճանը լոյսի ու մութի:
10 Ջուրերուն երեսին վրայ ամէն կողմէն սահմաններ դրաւ Մինչեւ լոյսին ու խաւարին ծայրը։
[245]Հրաման պատեաց`` զերեսօք ջրոյ` մինչ ի վախճան լուսոյ ընդ խաւարի:

26:10: ※ Հրամա՛ն պատեաց զերեսօք ջրոյ՝ մինչ ՚ի վախճան լուսոյ ընդ խաւարի։
10 Իր հրամանով սահման է քաշել ջրի երեսին, մինչեւ վախճանը լոյսի ու մութի:
10 Ջուրերուն երեսին վրայ ամէն կողմէն սահմաններ դրաւ Մինչեւ լոյսին ու խաւարին ծայրը։
zohrab-1805▾ eastern-1994▾ western am▾
26:1026:10 Черту провел над поверхностью воды, до границ света со тьмою.
26:10 πρόσταγμα προσταγμα in; on πρόσωπον προσωπον face; ahead of ὕδατος υδωρ water μέχρι μεχρι up to; as far as συντελείας συντελεια consummation φωτὸς φως light μετὰ μετα with; amid σκότους σκοτος dark
26:10 חֹֽק־ ḥˈōq- חֹק portion חָ֭ג ˈḥoḡ חוג [uncertain] עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face מָ֑יִם mˈāyim מַיִם water עַד־ ʕaḏ- עַד unto תַּכְלִ֖ית taḵlˌîṯ תַּכְלִית completeness אֹ֣ור ʔˈôr אֹור light עִם־ ʕim- עִם with חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
26:10. terminum circumdedit aquis usque dum finiantur lux et tenebraeHe hath set bounds about the waters, till light and darkness come to an end.
10. He hath described a boundary upon the face of the waters, unto the confines of light and darkness.
26:10. He has set limits around the waters, until light and darkness shall reach their limit.
26:10. He hath compassed the waters with bounds, until the day and night come to an end.
He hath compassed the waters with bounds, until the day and night come to an end:

26:10 Черту провел над поверхностью воды, до границ света со тьмою.
26:10
πρόσταγμα προσταγμα in; on
πρόσωπον προσωπον face; ahead of
ὕδατος υδωρ water
μέχρι μεχρι up to; as far as
συντελείας συντελεια consummation
φωτὸς φως light
μετὰ μετα with; amid
σκότους σκοτος dark
26:10
חֹֽק־ ḥˈōq- חֹק portion
חָ֭ג ˈḥoḡ חוג [uncertain]
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
מָ֑יִם mˈāyim מַיִם water
עַד־ ʕaḏ- עַד unto
תַּכְלִ֖ית taḵlˌîṯ תַּכְלִית completeness
אֹ֣ור ʔˈôr אֹור light
עִם־ ʕim- עִם with
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
26:10. terminum circumdedit aquis usque dum finiantur lux et tenebrae
He hath set bounds about the waters, till light and darkness come to an end.
26:10. He has set limits around the waters, until light and darkness shall reach their limit.
26:10. He hath compassed the waters with bounds, until the day and night come to an end.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Силою Своего всемогущества Господь, "провел черту над поверхностью воды" (ср. Притч VIII:27). По воззрению древних народов, земля омывается (окружается) со всех сторон океаном, над которым возвышается в виде полушария небесный свод (ср. "небесный круг" - XXII:14). Внутри этого пространства - область истекающего из солнца и звезд света, вне его - область тьмы: "до границ света со тьмою".
Adam Clarke: Commentary on the Bible - 1831
26:10: He hath compassed the waters with bounds - Perhaps this refers merely to the circle of the horizon, the line that terminates light and commences darkness, called here עד תכלית אור עם חשך ad tachlith or im chosech, "until the completion of light with darkness." Or, if we take תכלית tachlith here to be the same with תכלת techeleth, Exo 25:4, and elsewhere, which we translate blue, it may mean that sombre sky-blue appearance of the horizon at the time of twilight, i.e., between light and darkness; the line where the one is terminating and the other commencing. Or, He so circumscribes the waters, retaining them in their own place, that they shall not be able to overflow the earth until day and night, that is, time itself, come to an end.
Albert Barnes: Notes on the Bible - 1834
26:10: He hath compassed the waters with bounds - The word rendered "compassed" (חוּג chû g), means to describe a circle - to mark out with a compass; and the reference is to the form of the horizon, which appears as a circle, and which seems to be marked out with a compass. A similar idea Milton has beautifully expressed in his account of the creation:
"Then staid the fervid wheels, and in his hand
He took the golden compasses, prepared
In God's eternal store, to circumscribe
This universe, and all created things:
One foot he centered, and the other turned
Round through the vast profundity obscure;
And said, 'Thus far extend thy bounds,
This be thy just cirrumference, O world! '"
Paradise Lost, B. vii.
In the passage before us, we have a statement of the ancient views of geography, and of the outer limits of the world. The earth was regarded as a circular plane, surrounded by waters, and those waters encompassed with perpetual night. This region of night - this outer limit of the world, was regarded as at the outer verge of the celestial hemisphere, and on this the concave of heaven seemed to rest. See Virgil, Geor. i. 247.
Illie, ut perhibent, aut intempesta silet nox
Semper, et obtenta densantur, nocte tenebrae;
Aut redit a nobis Aurora, diemque redicited
No maps are preserved constructed at so early an age as the time of Job; but maps have been constructed from the descriptions in Strabo, Herodotus, and others, which furnish illustrations of the pRev_ailing views on the subject of geography in their times. The oldest geographical writer among the Romans is Mela, who lived in the reign of Claudius, and who died 54 a. d. In his work, De Situ Orbis, he gives a description of the world according to the pRev_ailing views, and probably embodied the results of former investigations and discoveries. "We find him adopting, in its fullest extent, the belief of a circumambient ocean; and when he speaks of the high earth in this middle part of it, and describes the sea as going under and washing round it, we are led to believe, that he viewed the earth as a sort of cone, or as a high mountain raised by its elevation above the abyss of waters. Having made a vague division of the world into East, West, and North, he distributed it into five zones, two temperate, one torrid, and two frigid. Only the first two were habitable; and that on the South was inacessible to man, on account of the torrid regions intervening. According to this system, however, there was on that side another earth, inhabited by people whom he calls Antichthones, from their opposite position with respect to that part which we inhabit.
The form and boundaries of the known and habitable earth are thus delineated: The Mediterranean, with its branches of the Straits, the Euxine, and the Palus Moeotis; its great tributaries, the Nile and the Tanais - these combine, in his conception, to form the grand line by which the universe is divided. The Mediterranean itself separates Europe from Africa; and these continents are bounded on the East, the former by the Tanais, the latter by the Nile; all beyond or to the East of these limits was Asia." The following cut is probably a correct representation of his system, and gives the view of the world which pRev_ailed in his time.
The ancient Arabs supposed the earth to be encompassed with an ocean. This ocean was called the "sea of darkness;" and the Northern sea was regarded as particularly pitchy and gloomy, and was called "the sea of pitchy darkness." Edrisi, a distinguished Arabic geographer of the middle ages, supposed that the land floated on the sea, only a part of it appearing above the water, like an egg, floating in the water.
A map of the world, constructed during the Crusades, and embodying the views of the world pRev_ailing then, exhibits the world, also, as surrounded by a dark ocean on every side - mare tenebrosum - and may be introduced as an illustration of this passage in Job. It is the map of Sanudo, annexed to Bongar's "Gesta Dei per Francos." In this map, Jerusalem, according to the pRev_ailing views, "is placed in the center of the world, as the point to which every other object is to be referred; the earth is made a circle, surrounded by the ocean, the shores of which are represented as every where nearly equidistant from that spiritual capital, the site of which is, indeed, remarkable for its relation to the three continents, Asia, Europe, and Africa. Persia stands in its proper place; but India, under the modifications of Greater and Lesser, is confusedly repeated at different points, while the river Indus is mentioned in the text as the Eastern boundary of Asia. To the North, the castle of Gog and Magog, an Arabian feature, crowns a vast range of mountains, within which, it is said, that the Tartars had been imprisoned by Alexander the Great. The Caspian appears, with the bordering countries of Georgia, Hyrcania, and Albania; but these features stand nearly at the Northern boundary of the habitable earth. Africa has a sea to the South, stated, however, to be inaccessible, on account of the intensity of the heat. The European countries stand in their due place, not even excepting Russia and Scandinavia, though some oversights are observable in the manner in which the two are connected together."
A similar view pRev_ails among the modern Egyptians. "Of geography, the Egyptians, in general, and with very few exceptions, the best instructed among them, have scarcely any knowledge. Some few of the learned venture to assert that the earth is a globe, but they are opposed by a great majority of the 'Oolá ma. The common opinion of all the Moos'lims is, that the earth is an almost plane expanse, surrounded by the ocean, which they say is encompassed by a chain of mountains called Cka'f." Lane's Modern Egyptians, vol. i. p. 281. A similar view of the world pRev_ails, also, now among the Independent Nestortans, which may be regarded as the ancient pRev_ailing opinion in Persia, handed down by tradition. "According to their views of geography," says Dr. Grant, "the earth is a vast plain, surrounded by the ocean, in which a leviathan plays around, to keep the water in motion, and pRev_ent its becoming stagnant and putrid; and this leviathan is of such enormous length, that his head follows his tail in the circuit round the earth! That I had crossed the ocean, where I must have encountered the monster, was a thing almost incredible."
The Nestortans, p. 100. In ancient times, it was regarded as impossible to penetrate far into the sea surrounding the earth, on account of the thick darkness, and it was believed that after sailing for any considerable distance on that sea, the light would wholly fail. In the ninth century, the Arabic historians tell us, that the brothers Almagrurim sailed from Lisbon due west, designing, if possible, to discover the countries beyond the "sea of darkness." For ten or eleven days, they steered westward; but, seeing a storm approaching, the light faint, and the sea tempestuous, they feared that they had come to the dark boundaries of the earth. They turned, therefore, south, sailed twelve days in that direction, and came to an island which they called Ganam, or the island of birds, but the flesh of these birds was too bitter to be eaten. They sailed on twelve days further, and came to another island, the king of which assured them that their pursuit was vain; that his father had sent an expedition for the same purpose; but that, after a month's sail, the light had wholly failed, and they had been obliged to return. A great amount of interesting and valuable information, on the ancient views of the geography of the world, may be seen in the Encyclopedia of Geography, vol. i. pp. 9-68. It is not easy to ascertain what were the exact views in the time of Job, but it is quite probable, from the passage before us, that the earth was supposed to be surrounded by an ocean, and that the outer limits were encompassed with deep and impenetrable darkness.
Until the day and night come to an end - Margin, "end of light with darkness." The true meaning is, to the confines of light and darkness. To the end, or extremity תכלית taklı̂ yth - perfection, completions) of the light with the darkness; that is, where the light terminates in the darkness. Where that limit was, or how the sun was supposed to pass around it, or could pass over it, without illuminating it, it is now impossible to ascertain. The pRev_ailing views on geography and astronomy must have been very obscure, and there must have been many things which they could not pretend to comprehend or explain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: compassed: Job 38:8-11; Psa 33:7, Psa 104:6-9; Pro 8:29; Jer 5:22
until: Gen 8:22; Isa 54:9, Isa 54:10
day and night come to an end: Heb. end of light with darkness
Job 26:11
Geneva 1599
26:10 He hath (h) compassed the waters with bounds, until the (i) day and night come to an end.
(h) That is, he hid the heavens which are called his throne.
(i) So long as this world endures.
John Gill
26:10 He hath compassed the waters with bounds,.... Not the waters above the firmament, compassed by that, as if Job was contemplating on and discoursing about what is done in the heavens above; though the Targum seems to incline to this sense, paraphrasing the words,
"he hath decreed that the firmament should be placed upon the face of the waters unto the end of light, with darkness;''
but the waters of the sea, Job descending now to consider the waters of the great deep, and the wonderful restraint that is laid upon them; which is as astonishing as the binding up of the waters in the clouds without being rent by them; for this vast and unwieldy body of waters in the ocean Jehovah manages with as much ease as a mother or nurse does a newborn infant, makes the cloud its garment, and thick darkness a swaddling band for it, Job 38:8; he has as it were with a compass drawn a line upon the face of it; he has broke up for it its decreed place, and set bars, and doors, and bounds to its waves, that they, nay come no further than is his pleasure, as is observed in the same place; the bounds he hath compassed it with are the shores, rocks, and cliffs, so that the waters cannot return and cover earth, as they once did; yea, which is very surprising, he has placed the sand, as weak and fluid as it is, the bound of the sea by a perpetual decree; so that though its waves toss and roar, they cannot prevail, nor pass over it; which must be owing to the almighty power and sovereign will of God, who has given the sea a decree that its waters should not pass his commandment; and it must be ascribed to his promise and oath that the waters no more go over the earth to destroy it; see Ps 104:9, Prov 8:27; until the dark and night come to an end; that is, as long as there will be the vicissitudes of day and night, till time shall be no more, as long as the world stands; for the those shall constitute so long are the ordinances of God, which shall never depart, and the covenant he has made, which shall never become void; wherefore, as long as they remain, the sea and its waters will be bounded as not to overflow the earth, Gen 8:22; or "until the end of light with darkness" (a); until both these have an end in the same form and manner they now have; otherwise, after the end of all things, there will be light in heaven, and darkness in hell. Aben Ezra interprets it thus,
"unto the place which is the end of light, for all that is above it is light, and below it the reverse;''
he seems to have respect to the place that divides the hemispheres, where when one is light the other is dark; and so others seem to understand it of such places or parts of the world as are half day and half night, and where one half of the year is light, and the other dark; but the first sense is best.
(a) "usque ad finem lucis cum tenebris", Cocceius, Michaelis; so Targum & Sept.
Robert Jamieson, A. R. Fausset and David Brown
26:10 Rather, "He hath drawn a circular bound round the waters" (Prov 8:27; Ps 104:9). The horizon seems a circle. Indication is given of the globular form of the earth.
until the day, &c.--to the confines of light and darkness. When the light falls on our horizon, the other hemisphere is dark. UMBREIT and MAURER translate "He has most perfectly (literally, to perfection) drawn the bound (taken from the first clause) between light and darkness" (compare Gen 1:4, Gen 1:6, Gen 1:9): where the bounding of the light from darkness is similarly brought into proximity with the bounding of the waters.
26:1126:11: ※ Սիւնք երկնից թռեան եւ զարհուրեցան ՚ի սաստէ նորա։
11 Երկնի սիւները սարսուել են այնպէ՜ս ու զարհուրել են նրա սաստումից:
11 Երկնքի սիւները կը սարսին Ու անոր յանդիմանութենէն կ’ապշին։
Սիւնք երկնից թռեան եւ զարհուրեցան ի սաստէ նորա:

26:11: ※ Սիւնք երկնից թռեան եւ զարհուրեցան ՚ի սաստէ նորա։
11 Երկնի սիւները սարսուել են այնպէ՜ս ու զարհուրել են նրա սաստումից:
11 Երկնքի սիւները կը սարսին Ու անոր յանդիմանութենէն կ’ապշին։
zohrab-1805▾ eastern-1994▾ western am▾
26:1126:11 Столпы небес дрожат и ужасаются от грозы Его.
26:11 στῦλοι στυλος pillar οὐρανοῦ ουρανος sky; heaven ἐπετάσθησαν πεταννυμι and; even ἐξέστησαν εξιστημι astonish; beside yourself ἀπὸ απο from; away τῆς ο the ἐπιτιμήσεως επιτιμησις he; him
26:11 עַמּוּדֵ֣י ʕammûḏˈê עַמּוּד pillar שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens יְרֹופָ֑פוּ yᵊrôfˈāfû רפף shake וְ֝ ˈw וְ and יִתְמְה֗וּ yiṯmᵊhˈû תָּמַהּ be astounded מִ mi מִן from גַּעֲרָתֹֽו׃ ggaʕᵃrāṯˈô גְּעָרָה rebuke
26:11. columnae caeli contremescunt et pavent ad nutum eiusThe pillars of heaven tremble, and dread at his beck.
11. The pillars of heaven tremble and are astonished at his rebuke.
26:11. The pillars of heaven tremble and are frightened at his nod.
26:11. The pillars of heaven tremble and are astonished at his reproof.
The pillars of heaven tremble and are astonished at his reproof:

26:11 Столпы небес дрожат и ужасаются от грозы Его.
26:11
στῦλοι στυλος pillar
οὐρανοῦ ουρανος sky; heaven
ἐπετάσθησαν πεταννυμι and; even
ἐξέστησαν εξιστημι astonish; beside yourself
ἀπὸ απο from; away
τῆς ο the
ἐπιτιμήσεως επιτιμησις he; him
26:11
עַמּוּדֵ֣י ʕammûḏˈê עַמּוּד pillar
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
יְרֹופָ֑פוּ yᵊrôfˈāfû רפף shake
וְ֝ ˈw וְ and
יִתְמְה֗וּ yiṯmᵊhˈû תָּמַהּ be astounded
מִ mi מִן from
גַּעֲרָתֹֽו׃ ggaʕᵃrāṯˈô גְּעָרָה rebuke
26:11. columnae caeli contremescunt et pavent ad nutum eius
The pillars of heaven tremble, and dread at his beck.
26:11. The pillars of heaven tremble and are frightened at his nod.
26:11. The pillars of heaven tremble and are astonished at his reproof.
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
11-12. Божественное всемогущество сказывается в землетрясениях, от которых дрожат горы (ср. IX:5-6; Пс XXVIII:5-6; Наум I:5), своими вершинами как бы поддерживающие небо и потому называемые "столпами" неба, а равно в морских бурях и укрощении их: "разумом смиряет его дерзость" (ст. 12: ср. Пс LXXXVIII:10). Синодальное чтение "его (моря) дерзость", передающее еврейское выражение "рахав", не может быть принято потому, что при "данном" слове нет местоименного суффикса "о", - его. "Rachab" - нечто самостоятельное по отношению к морю, хотя и находящееся в связи с ним. То же самое подтверждается Пс LXXXVIII:10-11: и Ис LI, в которых "рахав" упоминается одновременно с морем. Ввиду этого есть достаточные основания понимать "рахав" в смысле морского чудовища. Господь "сражает его" с той целью, чтобы оно не наносило вреда людям.
Adam Clarke: Commentary on the Bible - 1831
26:11: The pillars of heaven tremble - This is probably a poetical description either of thunder, or of an earthquake: -
"He shakes creation with his nod;
Earth, sea, and heaven, confess him God."
But there may be an allusion to the high mountains, which were anciently esteemed by the common people as the pillars on which the heavens rested; and when these were shaken with earthquakes, it might be said the pillars of heaven tremble. Mount Atlas was supposed to be one of those pillars, and this gave rise to the fable of Atlas being a man who bore the heavens on his shoulders. The Greek and Roman poets frequently use this image. Thus Silius Italicus, lib. i., ver. 202: -
Atlas subducto tracturus vertice coelum:
Sidera nubiferum fulcit caput, aethereasque
Erigit aeternum compages ardua cervix:
Canet barba gelu, frontemque immanibus umbris
Pinea silva premit; vastant cava tempora venti
Nimbosoque ruunt spumantia flumina rictu.
"Atlas' broad shoulders prop th' incumbent skies:
Around his cloud-girt head the stars arise.
His towering neck supports th' ethereal way;
And o'er his brow black woods their gloom display.
Hoar is his beard; winds round his temples roar;
And from his jaws the rushing torrents pour."
J. B. C.
Albert Barnes: Notes on the Bible - 1834
26:11: The pillars of Heaven tremble - That is, the mountains, which seem to bear up the heavens. So, among the ancients. Mount Atlas was represented as one of the pillars of heaven. Virgil speaks of "Atlas whose brawny back supports the skies." And Hesiod, ver. 785, advances the same notion:
"Atlas, so hard necessity ordains,
Great, the ponderous vault of stars sustains
Not far from the Hesperides he stands,
Nor from the load retracts his head or hands."
The word "reproof" in this verse refers to the language of God, as if spoken in anger to rebuke the mountains or the earth. Perhaps the reference is to thunder, to storms, and to winds, which seem to be the voice of God; compare Psa 29:3-8. Similar descriptions of the majesty and glory of God abound in the Scriptures, where he speaks to the earth, the mountains, the hills, and they tremble. Thus, in Psa 104:32;
He looketh on the earth, and it trembleth;
He toucheth the hills, and they smoke.
So in Hab 3:10 :
The mountains saw thee, and they trembled;
The overflowing of the water passed by;
The deep uttered his voice, and lift up his hands on high.
So in Nah 1:5, "The mountains quake at him, and the hills melt, and the earth is burnt at his presence."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: pillars: Sa1 2:8; Psa 18:7; Hag 2:21; Heb 12:26, Heb 12:27; Pe2 3:10; Rev 20:11
are astonished: Job 15:15
Job 26:12
Carl Friedrich Keil and Franz Delitzsch
26:11
11 The pillars of heaven tremble
And are astonished at His threatening.
12 By His power He rouseth up the sea,
And by His understanding He breaketh Rahab in pieces.
13 By His breath the heavens become cheerful;
His hand hath formed the fugitive dragon.
The mountains towering up to the sky, which seem to support the vault of the sky, are called poetically "the pillars of heaven." ירופפוּ is Pulal, like יחוללוּ, Job 26:5; the signification of violent and quick motion backwards and forwards is secured to the verb רוּף by the Targ. אתרופף = התפּלּץ, Job 9:6, and the Talm. רפרף of churned milk, blinding eyes (comp. הרף עין, the twinkling of the eye, and Arab. rff, fut. i. o. nictare), flapping wings (comp. Arab. rff and rfrf, movere, motitare alas), of wavering thinking. גּערה is the divine command which looses or binds the powers of nature; the astonishment of the supports of heaven is, according to the radical signification of תּמהּ (cogn. שׁמם), to be conceived of as a torpidity which follows the divine impulse, without offering any resistance whatever. That רגע, Job 26:12, is to be understood transitively, not like Job 7:5, intransitively, is proved by the dependent (borrowed) passages, Is 51:15; Jer 31:35, from which it is also evident that רגע cannot with the lxx be translated κατέπαυσεν. The verb combines in itself the opposite significations of starting up, i.e., entering into an excited state, and of being startled, from which the significations of stilling (Niph., Hiph.), and of standing back or retreat (Arab. rj‛), branch off. The conjecture גּער after the Syriac version (which translates, go‛ar bejamo) is superfluous. רהב, which here also is translated by the lxx τὸ κῆτος, has been discussed already on Job 9:13. It is not meant of the turbulence of the sea, to which מחץ is not appropriate, but of a sea monster, which, like the crocodile and the dragon, are become an emblem of Pharaoh and his power, as Is 51:9. has applied this primary passage: the writer of the book of Job purposely abstains from such references to the history of Israel. Without doubt, רהב denotes a demoniacal monster, like the demons that shall be destroyed at the end of the world, one of which is called by the Persians akomano, evil thought, another taromaiti, pride. This view is supported by Job 26:13, where one is not at liberty to determine the meaning by Is 51:9, and to understand נחשׁ בּרח, like תּנּין in that passage, of Egypt. But this dependent passage is an important indication for the correct rendering of חללה. One thing is certain at the outset, that שׁפרה is not perf. Piel = שׁפרה, and for this reason, that the Dagesh which characterizes Piel cannot be omitted from any of the six mutae; the translation of Jerome, spiritus ejus ornavit coelos, and all similar ones, are therefore false. But it is possible to translate: "by His spirit (creative spirit) the heavens are beauty, His hand has formed the flying dragon." Thus, in the signification to bring forth (as Prov 25:23; Prov 8:24.), חללה is rendered by Rosenm., Arnh., Vaih., Welte, Renan, and others, of whom Vaih. and Renan, however, do not understand Job 26:13 of the creation of the heavens, but of their illumination. By this rendering Job 26:13 and Job 26:13 are severed, as being without connection; in general, however, the course of thought in the description does not favour the reference of the whole of half of Job 26:13 to the creation. Accordingly, חללה is not to be taken as Pilel from חול (ליל), but after Is 57:9, as Poel from חלל, according to which the idea of Job 26:13 is determined, since both lines of the verse are most closely connected.
(בּריח) נחשׁ בּרח is, to wit, the constellation of the Dragon,
(Note: Ralbag, without any ground for it, understands it of the milky way (העגול החלבי), which, according to Rapoport, Pref. to Slonimski's Toledoth ha-schamajim (1838), was already known to the Talmud b. Berachoth, 58 b, under the name of נהר דנוד.)
one of the most straggling constellations, which winds itself between the Greater and Lesser Bears almost half through the polar circle.
"Maximus hic plexu sinuoso elabitur Anguis
Circum perque duas in morem fluminis Arctos."
(Virgil, Georg. i. 244f.)
Aratus in Cicero, de nat. Deorum, ii. 42, describes it more graphically, both in general, and in regard to the many stars of different magnitudes which form its body from head to tail. Among the Arabs it is called el-hajje, the serpent, e.g., in Firuzabdi: the hajje is a constellation between the Lesser Bear (farqadân, the two calves) and the Greater Bear (benât en-na‛sch, the daughters of the bier), "or et-tanı̂n, the dragon, e.g., in one of the authors quoted by Hyde on Ulugh Beigh's Tables of the Stars, p. 18: the tann lies round about the north pole in the form of a long serpent, with many bends and windings." Thus far the testimony of the old expositors is found in Rosenmller. The Hebrew name תּלי (the quiver) is perhaps to be distinguished from טלי and דּלי, the Zodiac constellations Aries and Aquarius.
(Note: Vid., Wissenschaft, Kunst, Judenthum (1838), S. 220f.)
Tit is questionable how בּרח is to be understood. The lxx translates δράκοντα ἀποστάτην in this passage, which is certainly incorrect, since בריח beside נחשׁ may naturally be assumed to be an attributive word referring to the motion or form of the serpent. Accordingly, Is 27:1, ὄφιν φείγοντα is more correct, where the Syr. version is חויא חרמנא, the fierce serpent, which is devoid of support in the language; in the passage before us the Syr. also has חויא דערק, the fleeing serpent, but this translation does not satisfy the more neuter signification of the adjective. Aquila in Isaiah translates ὄφιν μόχλον, as Jerome translates the same passage serpentem vectem (whereas he translates coluber tortuosus in our passage), as though it were בּריח; Symm. is better, and without doubt a substantially similar thought, ὄφιν συγκλείοντα, the serpent that joins by a bolt, which agrees with the traditional Jewish explanation, for the dragon in Aben-Ezra and Kimchi (in Lex.) - after the example of the learned Babylonian teacher of astronomy, Mar-Samuel (died 257), who says of himself that the paths of the heavens are as familiar to him as the places of Nehardea
(Note: Vid., Grtz, Geschichte der Juden, iv. 324. On Is 27:1 Kimchi interprets the מבריח differently: he scares (pushes away).)
- is called נחשׁ עקלתון, because it is as though it were wounded, and בריח, because it forms a bar (מבריח) from one end of the sky to the other; or as Sabbatai Donolo (about 94), the Italian astronomer,
(Note: Vid., extracts from his המזלות ספר in Joseph Kara's Comm. on Job, contributed by S. D. Luzzatto in Kerem Chemed, 7th year, S. 57ff.)
expresses it: "When God created the two lights (the sun and moon) and the five stars (planets) and the twelve מזלור (the constellations of the Zodiac), He also created the תלי (dragon), to unite these heavenly bodies as by a weaver's beam (מנור אורגים), and made it stretch itself on the firmament from one end to another as a bar (כבריח), like a wounded serpent furnished with the head and tail." By this explanation בּריח is either taken directly as בּריח, vectis, in which signification it does not, however, occur elsewhere, or the signification transversus (transversarius) is assigned to the בּריח (= barrı̂ah) with an unchangeable Kametz, - a signification which it might have, for brch Arab. brḥ signifies properly to go through, to go slanting across, of which the meanings to unite slanting and to slip away are only variations. בּריח, notwithstanding, has in the language, so far as it is preserved to us, everywhere the signification fugitivus, and we will also keep to this: the dragon in the heavens is so called, as having the appearance of fleeing and hastening away. But in what sense is it said of God, that He pierces or slays it? In Is 51:9, where the תנין is the emblem of Egypt (Pharaoh), and Is 27:1, where נחשׁ בריח is the emblem of Assyria, the empire of the Tigris, the idea of destruction by the sword of Jehovah is clear. The present passage is to be explained according to Job 3:8, where לויתן is only another name for נחש בריח (comp. Is 27:1). It is the dragon in the heavens which produces the eclipse of the sun, by winding itself round about the sun; and God must continually wound it anew, and thus weaken it, if the sun is to be set free again. That it is God who disperses the clouds of heaven by the breath of His spirit, the representative of which in the elements is the wind, so that the azure becomes visible again; and that it is He who causes the darkening of the sun to cease, so that the earth can again rejoice in the full brightness of that great light, - these two contemplations of the almighty working of God in nature are so expressed by the poet, that he clothes the second in the mythological garb of the popular conception.
In the closing words which now follow, Job concludes his illustrative description: it must indeed, notwithstanding, come infinitely short of the reality.
Geneva 1599
26:11 The (k) pillars of heaven tremble and are astonished at his reproof.
(k) Not that heaven has pillars to uphold it, but he speaks by a similitude as though he would say heaven itself is not able to abide his reproach.
John Gill
26:11 The pillars of heaven tremble,.... Which may be understood either of the air, the lower part of the heavens, which may be thought to be the foundation, prop, and support of them, and is sometimes called the firmament, and "the firmament of his power", Ps 150:1; and which seems to tremble when there are thunder and lightnings, and coruscations in it; or else the mountains, which, reaching up to the heavens, look as if they were the pillars and support of them; and are indeed said to be the foundations of heaven, which move and shake and tremble at the presence and power of God, and at any expressions of his wrath and anger, and particularly through earthquakes and storms, and tempests of thunder and lightning; see 2Kings 22:8, which are meant by what follows:
and are astonished at his reproof; his voice of thunder, which is sometimes awful and terrible, astonishing and surprising; and, to set forth the greatness of it, inanimate creatures are represented as trembling, and astonished at it; see Ps 104:7; some interpret this figuratively of angels, who they suppose are employed in the direction of the heavens, and the motion of the heavenly bodies; and who they think are the same which in the New Testament are called "the powers of heaven said to be shaken", Mt 24:29; and to be the seraphim that covered their faces upon a glorious display of the majesty of God, and when the posts of the door of the temple moved at the voice of him that cried, Is 6:1; but if a figurative sense may be admitted of, the principal persons in the church, sometimes signified by heaven in Scripture, may be thought of; as ministers of the word, who are pillars in the house of God; yea, every true member of the church of God is made a pillar in it; and these tremble, and are astonished oftentimes when the Lord rebukes them by afflictions, though it is in love and kindness to them, Prov 9:1.
John Wesley
26:11 Pillars - Perhaps the mountains which by their height and strength seem to reach and support the heavens. Astonished - When God reproveth not them, but men by them, manifesting his displeasure by thunders, or earthquakes.
Robert Jamieson, A. R. Fausset and David Brown
26:11 pillars--poetically for the mountains which seem to bear up the sky (Ps 104:32).
astonished--namely, from terror. Personification.
his reproof-- (Ps 104:7). The thunder, reverberating from cliff to cliff (Hab 3:10; Nahum 1:5).
26:1226:12: Զօրութեամբ հանդարտեցոյց զծով. իմաստութեամբ նորա տարածեալ է համատարածն։
12 Հանդարտեցրել է ծովն իր զօրութեամբ, եւ ովկիանոսը իր իմաստութեամբ տարածուել-փռուել:
12 Իր զօրութիւնովը ծովը կը խաղաղեցնէ*Ու իր գիտութիւնովը հպարտութիւնը կը զարնէ։
Զօրութեամբ հանդարտեցոյց զծով, իմաստութեամբ [246]նորա տարածեալ է համատարածն:

26:12: Զօրութեամբ հանդարտեցոյց զծով. իմաստութեամբ նորա տարածեալ է համատարածն։
12 Հանդարտեցրել է ծովն իր զօրութեամբ, եւ ովկիանոսը իր իմաստութեամբ տարածուել-փռուել:
12 Իր զօրութիւնովը ծովը կը խաղաղեցնէ*Ու իր գիտութիւնովը հպարտութիւնը կը զարնէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1226:12 Силою Своею волнует море и разумом Своим сражает его дерзость.
26:12 ἰσχύι ισχυς force κατέπαυσεν καταπαυω rest τὴν ο the θάλασσαν θαλασσα sea ἐπιστήμῃ επιστημη though; while ἔτρωσε τιτρωσκω the κῆτος κητος sea monster
26:12 בְּ֭ ˈbᵊ בְּ in כֹחֹו ḵōḥˌô כֹּחַ strength רָגַ֣ע rāḡˈaʕ רגע stir הַ ha הַ the יָּ֑ם yyˈom יָם sea וּ֝ו *ˈû וְ and בִב *vi בְּ in תְבוּנָתֹ֗ותובנתו *ṯᵊvûnāṯˈô תְּבוּנָה understanding מָ֣חַץ mˈāḥaṣ מחץ break רָֽהַב׃ rˈāhav רַהַב [Egypt]
26:12. in fortitudine illius repente maria congregata sunt et prudentia eius percussit superbumBy his power the seas are suddenly gathered together, and his wisdom has struck the proud one.
12. He stirreth up the sea with his power, and by his understanding he smiteth through Rahab.
26:12. By his strength, the seas suddenly gather together, and his foresight has struck the arrogant.
26:12. He divideth the sea with his power, and by his understanding he smiteth through the proud.
He divideth the sea with his power, and by his understanding he smiteth through the proud:

26:12 Силою Своею волнует море и разумом Своим сражает его дерзость.
26:12
ἰσχύι ισχυς force
κατέπαυσεν καταπαυω rest
τὴν ο the
θάλασσαν θαλασσα sea
ἐπιστήμῃ επιστημη though; while
ἔτρωσε τιτρωσκω the
κῆτος κητος sea monster
26:12
בְּ֭ ˈbᵊ בְּ in
כֹחֹו ḵōḥˌô כֹּחַ strength
רָגַ֣ע rāḡˈaʕ רגע stir
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
וּ֝ו
*ˈû וְ and
בִב
*vi בְּ in
תְבוּנָתֹ֗ותובנתו
*ṯᵊvûnāṯˈô תְּבוּנָה understanding
מָ֣חַץ mˈāḥaṣ מחץ break
רָֽהַב׃ rˈāhav רַהַב [Egypt]
26:12. in fortitudine illius repente maria congregata sunt et prudentia eius percussit superbum
By his power the seas are suddenly gathered together, and his wisdom has struck the proud one.
26:12. By his strength, the seas suddenly gather together, and his foresight has struck the arrogant.
26:12. He divideth the sea with his power, and by his understanding he smiteth through the proud.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:12: He divideth the sea with his power - Here is a manifest allusion to the passage of the Red Sea by the Israelites, and the overthrow of Pharaoh and his host, according to the opinion of the most eminent critics.
He smiteth through the proud - רהב Rahab, the very name by which Egypt is called Isa 51:9, and elsewhere. Calmet remarks: "This appears to refer only to the passage of the Red Sea, and the destruction of Pharaoh. Were we not prepossessed with the opinion that Job died before Moses, every person at the first view of the subject must consider it in this light." I am not thus prepossessed. Let Job live when he might, I am satisfied the Book of Job was written long after the death of Moses, and not earlier than the days of Solomon, if not later. The farther I go in the work, the more this conviction is deepened; and the opposite sentiment appears to be perfectly gratuitous.
Albert Barnes: Notes on the Bible - 1834
26:12: He divideth the sea with His power - Herder renders this:
By his power he scourgeth the sea,
By his wisdom he bindeth its pride.
Jerome (Vulgate), "By his power the seas are suddenly congregated together The Septuagint, "By his power - κατέπαυσε την θάλασσαν katepause tē n thalassan - he makes the sea calm." Luther, Vor seiner Kraft wird das Meer plotzlich ungestum - "By his power the sea becomes suddenly tempestuous." Noyes renders it, "By his power he stilleth the sea." This is undoubtedly the true meaning. There is no allusion here to the dividing of the sea when the Israelites left Egypt; but the ideals, that God has power to calm the tempest, and hush the waves into peace. The word used here (רגע râ ga‛) means, to make afraid, to terrify; especially, to restrain by threats; see the notes at Isa 51:15; compare Jer 31:35. The reference here is to the exertion of the power of God, by which he is able to calm the tumultuous ocean, and to restore it to repose after a storm - one of the most striking exhibitions of omnipotence that can be conceived of.
By his understanding - By his wisdom.
He smiteth through - He scourges, or strikes - as if to punish.
The proud - The pride of the sea. The ocean is represented as enraged, and as lifted up with pride and rebellion. God scourges it, rebukes it, and makes it calm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: divideth: Exo 14:21-31; Psa 29:10, Psa 74:13, Psa 93:3, Psa 93:4, Psa 114:2-7; Isa 51:15; Jer 31:35
he smiteth: Job 40:11, Job 40:12; Isa 2:12; Dan 4:37; Jam 4:6
the proud: Heb. pride, Psa 89:9, Psa 89:10; Isa 51:9
Job 26:13
John Gill
26:12 He divideth the sea with his power,.... As at the first creation, when the waters were caused to go off the face of the earth, and were separated from it; and the one was called earth, and the other seas, Gen 1:9; or it may respect the division of those waters into divers seas and channels in the several parts of the world, for the better accommodation of the inhabitants of it, in respect of trade and commerce, and the more convenient supply of them with the various produce of different countries, and the transmitting of it to them: some have thought this has respect to the division of the Red sea for the children of Israel to walk in as on dry land, when pursued by the Egyptians, supposed to be meant by "Rahab" in the next clause; rather it may design the parting of the waves of the sea by a stormy wind, raised by the power of God, which lifts up the waves on high, and divides them in the sea, and dashes them one against another; wrinkles and furrows them, as Jarchi interprets the words, which is such an instance of the power and majesty or God, that he is sometimes described by it, Is 51:15; though the word used is sometimes taken in a quite different sense, for the stilling of the waves of the sea, and so it is by some rendered here, "he stilleth the sea by his power" (b); the noise of its waves, and makes them quiet, and the sea a calm, which has been exceeding boisterous and tempestuous, and is taken notice of as an effect of his sovereign and uncontrollable power, Ps 65:7; and may be observed as a proof of our Lord's divinity, whom the winds and sea obeyed, to the astonishment of the mariners, who were convinced thereby that he must be some wonderful and extraordinary person, Mt 8:26;
and by his understanding he smiteth through the proud; the proud waves of the sea, and humbles them, and makes them still, as before; or the proud monstrous creatures in it, as whales and others, particularly the leviathan, the king over all the children of pride, Job 41:34; see Ps 74:13. The word used is "Rahab", one of the names of Egypt, Ps 87:4; and so Jarchi interprets it of the Egyptians, who were smitten of God with various plagues, and particularly in their firstborn; and at last at the Red sea, where multitudes perished, and Pharaoh their proud king, with his army; who was an emblem of the devil, whose sin, the cause of his fall and ruin, was pride; and the picture of proud and haughty sinners, whose destruction sooner or later is from the Lord; and which is an instance of his wisdom and understanding, who humbles the proud, and exalts the lowly.
(b) "pacavit mare", Bolducius; "quiescit mare ipsum", Vatablus; so Sept. and Ben Gersom.
Robert Jamieson, A. R. Fausset and David Brown
26:12 divideth-- (Ps 74:13). Perhaps at creation (Gen 1:9-10). The parallel clause favors UMBREIT, "He stilleth." But the Hebrew means "He moves." Probably such a "moving" is meant as that at the assuaging of the flood by the wind which "God made to pass over" it (Gen 8:1; Ps 104:7).
the proud--rather, "its pride," namely, of the sea (Job 9:13).
26:1326:13: Աղխ երկնից սարսեցին ՚ի նմանէ. հրամանաւ իւրով սպան զվիշապն ապստամբ[9330]։ [9330] Բազումք. Աղխք երկնից սար՛՛։
13 Սարսուել են նրանից փականքներն երկնի. սպանել է նա իր հրամանով վիշապն ապստամբ:
13 Իր Հոգիովը երկինքը զարդարեց։Անոր ձեռքը փախչող Վիշապը ստեղծեց։
Աղխք երկնից սարսեցին ի նմանէ. հրամանաւ իւրով սպան զվիշապն ապստամբ:

26:13: Աղխ երկնից սարսեցին ՚ի նմանէ. հրամանաւ իւրով սպան զվիշապն ապստամբ[9330]։
[9330] Բազումք. Աղխք երկնից սար՛՛։
13 Սարսուել են նրանից փականքներն երկնի. սպանել է նա իր հրամանով վիշապն ապստամբ:
13 Իր Հոգիովը երկինքը զարդարեց։Անոր ձեռքը փախչող Վիշապը ստեղծեց։
zohrab-1805▾ eastern-1994▾ western am▾
26:1326:13 От духа Его великолепие неба; рука Его образовала быстрого скорпиона.
26:13 κλεῖθρα κλειθρον though; while οὐρανοῦ ουρανος sky; heaven δεδοίκασιν δειδω he; him προστάγματι προσταγμα though; while ἐθανάτωσεν θανατοω put to death δράκοντα δρακων dragon ἀποστάτην αποστατης runaway slave: a deserter; rebel
26:13 בְּ֭ ˈbᵊ בְּ in רוּחֹו rûḥˌô רוּחַ wind שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens שִׁפְרָ֑ה šifrˈā שִׁפְרָה [uncertain] חֹֽלֲלָ֥ה ḥˈōlᵃlˌā חלל pierce יָ֝דֹ֗ו ˈyāḏˈô יָד hand נָחָ֥שׁ nāḥˌāš נָחָשׁ serpent בָּרִֽיחַ׃ bārˈîₐḥ בָּרִחַ fleeing
26:13. spiritus eius ornavit caelos et obsetricante manu eius eductus est coluber tortuosusHis spirit hath adorned the heavens, and his obstetric hand brought forth the winding serpent.
13. By his spirit the heavens are garnished; his hand hath pierced the swift serpent.
26:13. His spirit has adorned the heavens, and his birthing hand has brought forth the winding serpent.
26:13. By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent:

26:13 От духа Его великолепие неба; рука Его образовала быстрого скорпиона.
26:13
κλεῖθρα κλειθρον though; while
οὐρανοῦ ουρανος sky; heaven
δεδοίκασιν δειδω he; him
προστάγματι προσταγμα though; while
ἐθανάτωσεν θανατοω put to death
δράκοντα δρακων dragon
ἀποστάτην αποστατης runaway slave: a deserter; rebel
26:13
בְּ֭ ˈbᵊ בְּ in
רוּחֹו rûḥˌô רוּחַ wind
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
שִׁפְרָ֑ה šifrˈā שִׁפְרָה [uncertain]
חֹֽלֲלָ֥ה ḥˈōlᵃlˌā חלל pierce
יָ֝דֹ֗ו ˈyāḏˈô יָד hand
נָחָ֥שׁ nāḥˌāš נָחָשׁ serpent
בָּרִֽיחַ׃ bārˈîₐḥ בָּרִחַ fleeing
26:13. spiritus eius ornavit caelos et obsetricante manu eius eductus est coluber tortuosus
His spirit hath adorned the heavens, and his obstetric hand brought forth the winding serpent.
26:13. His spirit has adorned the heavens, and his birthing hand has brought forth the winding serpent.
26:13. By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. О всемогуществе Божием свидетельствует "великолепие неба", - все светила, и созданный божественною рукою "быстрый скорпион", евр. "нахаш бариах". Что следует разуметь под данным выражением, встречающимся еще у Исаии XXVII:1, сказать трудно. Судя по связи речь идет о каком-то созвездии, но каком именно, неизвестно. Предполагают, что оно лежит между Большою и Малою Медведицей, обвивая да половины Полярный круг. Неодинаково понимается и евр. выражение "холла" (синодальное "образовала"). Одни производят его от "хул" - "образовывать" (Втор XXII:18; Пс LXXXIX:2), другие, в том числе переводы LXX и Пешито, от "хапал" - "пронзать".
Adam Clarke: Commentary on the Bible - 1831
26:13: By his Spirit he hath garnished the heavens - See the observations below.
Albert Barnes: Notes on the Bible - 1834
26:13: By his spirit - The word spirit here is either synonymous with wisdom, referring to the wisdom by which God made the heavens; or with breath - meaning, that he did it by his own command. There is no evidence that Job refers to the Third Person of the Trinity - the Holy Spirit - as being especially engaged in the work of creation. The word spirit is often used to denote one's self; and the meaning here is, that God had done it. This was one of the exhibitions of his power and skill.
He hath garnished the heavens - He has formed the stars which constitute so beautiful an ornament of the heavens.
His hand hath formed the crooked serpent - Or, rather, the fleeing serpent - ברח נחשׁ nā châ sh bâ rı̂ ach; see the notes at Isa 27:1. There can be no doubt that Job refers here to one of the constellations, which it seems was then known as the serpent or dragon. The practice of forming pictures of the heavens, with a somewhat fanciful resemblance to animals, was one of the most early devices of astronomy, and was evidently known in the time of Job; compare the notes at . The object was, probably, to aid the memory; and though the arrangement is entirely arbitrary, and the resemblance wholly fanciful, yet it is still continued in the works of astronomy, as a convenient help to the memory, and as aiding in the description of the heavenly bodies. This is probably the same constellation which is described by Virgil, in language that strikingly resembles that here uscd by Job:
Maximus hic flexu sinuoso elabitur anguis
Circum, perque duas in morem fluminis Arctos,
Arctos oceani metuentes sequore tingi.
Geor. i. 244.
Around our pole the spiry Dragon glides,
And, like a winding stream, the Bears divides;
The less and greater, who by Fate's decree
Abhor to die beneath the Southern sea.
Dryden
The figure of the Serpent, or "the Dragon," is still one of the constellations of the heavens, and there can be little doubt that it is the same that is referred to in this ancient book. On the celestial globes it is drawn between the Ursa Major and Cepheus, and is made to embrace the pole of the ecliptic in its convolutions. The head of the monster is under the foot of Hercules; then there is a coil tending eastwardly about 17 degrees north of Lyra; then he winds northwardly about 14 degrees to the second coil, where he reaches almost to the girdle of Cepheus; then he loops down and makes a third coil somewhat in the shape of the letter "U," about 15 degrees below the first; and then he holds a westerly course for about 13 degrees, and passes between the head of the Greater and the tail of the Lesser Bear. The constellation has 80 stars; including four of the second magnitude, seven of the third, and twelve of the fourth.
The origin of the name given to this constellation, and the reason why it was given, are unknown. It has been supposed that the Dragon in his tortuous windings is symbolic of the oblique course of the stars, and particularly that it was designed to designate the motion of the pole of the equator around the pole of the ecliptic, produced by the precession of the equinoxes. It may be doubted, however, whether this is not a refinement; for the giving of a name for such a cause must have been based on knowledge much in advance of that which was possessed when this name was given. Mythologists say, that Draco was the watchful dragon which guarded the golden apples in the garden of the Hesperides, near Mount Atlas, in Africa, and which was slain by Hercules. Juno is said to have taken the Dragon up to heaven, and to have made a constellation of him, as a reward for his faithful services. The origin of the division of the stars into constellations is now unknown.
It has been known from the earliest times, and is found in all nations; and it is remarkable that about the same mode of division is observed, and about the same names are given to the constellations. This would seem to indicate that they had a common origin; and probably that is to be found in Chaldea, Arabia, or Egypt. Sir Isaac Newton regards Egypt as the parental point; Sir William Jones, Chaldea; Mr. Montucla, Arabia. There is probably no book earlier than this of Job, and the mention here of the names of the constellations is probably the first on record. If so, then the first intimation that we have of them was from Arabia; but still it may have been that Job derived his views from Egypt or Chaldea. The sense in the passage before us is, that the greatness and glory of God are seen by forming the beautiful and the glorious constellations that adorn the sky.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:13: his spirit: Gen 1:2; Psa 33:6, Psa 33:7, Psa 104:30
the crooked serpent: Psa 74:13, Psa 74:14; Isa 27:1; Rev 12:9
Job 26:14
Geneva 1599
26:13 By his spirit he hath garnished the heavens; his hand hath formed the crooked (l) serpent.
(l) Which is a figure of stars shaped like a serpent, because of the crookedness.
John Gill
26:13 By his spirit he hath garnished the heavens,.... The visible heavens, with the sun, moon, and stars, with which they are studded and bespangled, and look exceeding beautiful; and the invisible heavens, with angels, the morning stars, and glorified saints, who especially in the resurrection morn will shine not only like stars, but as the sun in the firmament of heaven; and the church, which is the heaven below, is garnished with Gospel ministers, adorned with the gifts and graces of the spirit of God:
his hand hath formed the crooked serpent; because Job in the preceding clause has respect to the heavens and the ornament of them, this has led many to think that some constellation in the heavens is meant by the crooked serpent, either the galaxy, or milky way, as Ben Gersom and others; or the dragon star, as some in Aben Ezra (c): but rather Job descends again to the sea, and concludes with taking notice of the wonderful work of God, the leviathan, with which God himself concludes his discourse with him in the close of this book, which is called as here the crooked or "bar serpent", Is 27:1; and so the Targum understands it,
"his hand hath created leviathan, which is like unto a biting serpent.''
Some understand it of the crocodile, and the epithet agrees with it, whether it be rendered a "bar serpent", as some (d); that is, straight, stretched out, long, as a bar, the reverse of our version; or "fleeing" (e), as others; the crocodile being, as Pliny (f) says, terrible to those that flee from it, but flees from those that pursue it. Jarchi interprets it of Pharaoh, or leviathan, both an emblem of Satan, the old serpent, the devil, who is God's creature, made by him as a creature, though not made a serpent, or a devil, by him, which was of himself. Some have observed the trinity of persons in these words, and who doubtless were concerned in the creation of all things; here is "Jehovah", of whom the whole context is; and "his Spirit", who, as he moved upon the face of the waters at the first creation, is here said to beautify and adorn the heavens; "and his hand"; his Son, the power and wisdom of God, by whom he made all things.
(c) So Dickinson. Physic. Vet. & Vera, c. 9. sect. 23. p. 137. (d) "serpentem vectem", Pagninus, Cocceius; "oblongum instar vectis", Schmidt; "oblongum", Junius & Tremellius, Piscator; "longa trabe rectior". Vide Metamorph. l. 3. Fab. 1. ver. 78. (e) "Fugacem", Montanus, Vatablus; "fugiens", Codurcus. (f) Nat. Hist. l. 8. c. 25.
Robert Jamieson, A. R. Fausset and David Brown
26:13 UMBREIT less simply, "By His breath He maketh the heavens to revive": namely, His wind dissipates the clouds, which obscured the shining stars. And so the next clause in contrast, "His hand doth strangle," that is, obscures the north constellation, the dragon. Pagan astronomy typified the flood trying to destroy the ark by the dragon constellation, about to devour the moon in its eclipsed crescent-shape like a boat (Job 3:8, Margin). But better as English Version (Ps 33:6).
crooked--implying the oblique course, of the stars, or the ecliptic. "Fleeing" or "swift" [UMBREIT] (Is 27:1). This particular constellation is made to represent the splendor of all the stars.
26:1426:14: Ահա ա՛յս է մասն ճանապարհի նորա։ Եւ տակաւին զշիթս բանից նորա լուիցո՛ւք նովաւ. զզօրութիւն որոտման նորա ո՞ գիտէ՝ յորժամ առնիցէ։
14 Ահա այս է մասն իր ճանապարհի, եւ դեռ պիտ լսենք խօսքերը նրա, մինչեւ վերջին շիթ: Եւ ո՞վ կ’իմանայ նրա որոտման զօրութիւնը մեծ, երբ այն արձակուի»:
14 Ահա ասոնք են անոր ճամբաներուն ծայրերը, Բայց անոր վրայով լսածնիս որչա՜փ քիչ է. Եւ ո՞վ կրնայ իմանալ անոր զօրութեան որոտումը»։
Ահա այս է մասն ճանապարհի նորա. եւ [247]տակաւին զշիթս բանից նորա լուիցուք նովաւ.`` զզօրութիւն որոտման նորա ո՞ գիտէ` յորժամ առնիցէ:

26:14: Ահա ա՛յս է մասն ճանապարհի նորա։ Եւ տակաւին զշիթս բանից նորա լուիցո՛ւք նովաւ. զզօրութիւն որոտման նորա ո՞ գիտէ՝ յորժամ առնիցէ։
14 Ահա այս է մասն իր ճանապարհի, եւ դեռ պիտ լսենք խօսքերը նրա, մինչեւ վերջին շիթ: Եւ ո՞վ կ’իմանայ նրա որոտման զօրութիւնը մեծ, երբ այն արձակուի»:
14 Ահա ասոնք են անոր ճամբաներուն ծայրերը, Բայց անոր վրայով լսածնիս որչա՜փ քիչ է. Եւ ո՞վ կրնայ իմանալ անոր զօրութեան որոտումը»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1426:14 Вот, это части путей Его; и как мало мы слышали о Нем! А гром могущества Его кто может уразуметь?
26:14 ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he μέρη μερος part; in particular ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on ἰκμάδα ικμας moisture λόγου λογος word; log ἀκουσόμεθα ακουω hear ἐν εν in αὐτῷ αυτος he; him σθένος σθενος though; while βροντῆς βροντη thunder αὐτοῦ αυτος he; him τίς τις.1 who?; what? οἶδεν οιδα aware ὁπότε οποτε when ποιήσει ποιεω do; make
26:14 הֶן־ hen- הֵן behold אֵ֤לֶּה׀ ʔˈēlleh אֵלֶּה these קְצֹ֬ות qᵊṣˈôṯ קָצָה end דְּרָכָ֗יודרכו *dᵊrāḵˈāʸw דֶּרֶךְ way וּ û וְ and מַה־ mah- מָה what שֵּׁ֣מֶץ ššˈēmeṣ שֵׁמֶץ [uncertain] דָּ֭בָר ˈdāvār דָּבָר word נִשְׁמַע־ nišmaʕ- שׁמע hear בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and רַ֥עַם rˌaʕam רַעַם thunder גְּ֝בוּרֹתָ֗יוגבורתו *ˈgᵊvûrōṯˈāʸw גְּבוּרָה strength מִ֣י mˈî מִי who יִתְבֹּונָֽן׃ ס yiṯbônˈān . s בין understand
26:14. ecce haec ex parte dicta sunt viarum eius et cum vix parvam stillam sermonis eius audierimus quis poterit tonitruum magnitudinis illius intueriLo, these things are said in part of his ways: and seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness?
14. Lo, these are but the outskirts of his ways: and how small a whisper do we hear of him! but the thunder of his power who can understand?
26:14. Behold, these things have been said about his ways in part, and, since we barely have heard a small drop of his word, who will be able to gaze upon the thunder of his greatness?
26:14. Lo, these [are] parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
Lo, these [are] parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand:

26:14 Вот, это части путей Его; и как мало мы слышали о Нем! А гром могущества Его кто может уразуметь?
26:14
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
μέρη μερος part; in particular
ὁδοῦ οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
ἰκμάδα ικμας moisture
λόγου λογος word; log
ἀκουσόμεθα ακουω hear
ἐν εν in
αὐτῷ αυτος he; him
σθένος σθενος though; while
βροντῆς βροντη thunder
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
οἶδεν οιδα aware
ὁπότε οποτε when
ποιήσει ποιεω do; make
26:14
הֶן־ hen- הֵן behold
אֵ֤לֶּה׀ ʔˈēlleh אֵלֶּה these
קְצֹ֬ות qᵊṣˈôṯ קָצָה end
דְּרָכָ֗יודרכו
*dᵊrāḵˈāʸw דֶּרֶךְ way
וּ û וְ and
מַה־ mah- מָה what
שֵּׁ֣מֶץ ššˈēmeṣ שֵׁמֶץ [uncertain]
דָּ֭בָר ˈdāvār דָּבָר word
נִשְׁמַע־ nišmaʕ- שׁמע hear
בֹּ֑ו bˈô בְּ in
וְ wᵊ וְ and
רַ֥עַם rˌaʕam רַעַם thunder
גְּ֝בוּרֹתָ֗יוגבורתו
*ˈgᵊvûrōṯˈāʸw גְּבוּרָה strength
מִ֣י mˈî מִי who
יִתְבֹּונָֽן׃ ס yiṯbônˈān . s בין understand
26:14. ecce haec ex parte dicta sunt viarum eius et cum vix parvam stillam sermonis eius audierimus quis poterit tonitruum magnitudinis illius intueri
Lo, these things are said in part of his ways: and seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness?
26:14. Behold, these things have been said about his ways in part, and, since we barely have heard a small drop of his word, who will be able to gaze upon the thunder of his greatness?
26:14. Lo, these [are] parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
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
14. Сказанное Иовом составляет только незначительный, краткий очерк проявлений божественного всемогущества, очерк того, что доступно человеческому пониманию. Полное же, ничем не ослабляемое раскрытие его невыносимо, нестерпимо для слабого человека: "гром могущества Его кто может уразуметь?"
Adam Clarke: Commentary on the Bible - 1831
26:14: Lo, these are parts of his ways - קצות ketsoth, the ends or extremities, the outlines, an indistinct sketch, of his eternal power and Godhead.
How little a portion is heard - שמץ shemets, a mere whisper; admirably opposed, as Mr. Good has well observed, to רעם raam, the thunder, mentioned in the next clause. As the thunder is to a whisper, so are the tremendous and infinitely varied works of God to the faint outlines exhibited in the above discourse. Every reader will relish the dignity, propriety, and sense of these expressions. They force themselves on the observation of even the most heedless. By his Spirit he hath garnished the heavens - Numerous are the opinions relative to the true meaning of this verse. Some think it refers to the clearing of the sky after a storm, such as appears to be described and suppose his Spirit means the wind, which he directs to sweep and cleanse the face of the sky, by which the splendor of the day or the lustre of the night is restored: and by the crooked, flying, or aerial serpent, as it is variously rendered, the ecliptic is supposed to be meant, as the sun's apparent course in it appears to be serpentine, in his approach to and recession from each of the tropics. This tortuous line may be seen on any terrestrial globe. Many will object to this notion as too refined for the time of Job; but this I could easily admit, as astronomy had a very early existence among the Arabians, if not its origin. But with me the chief objection lies against the obscurity of the allusion, if it be one; for it must require no small ingenuity, and almost the spirit of divination, to find out the sun's oblique path in the zodiac in the words His hand hath formed the crooked serpent. Others have imagined that the allusion is to the lightning in that zigzag form which it assumes when discharged from one cloud into another during a thunder storm. This is at once a natural and very apparent sense. To conduct and manage the lightning is most certainly a work which requires the skill and omnipotence of God, as much as garnishing the heavens by his Spirit, dividing the sea by his power, or causing the pillars of heaven to tremble by his reproof. Others think that the act of the creation of the solar system is intended to be expressed, which is in several parts of the sacred writings attributed to the Spirit of God; (Gen 1:2; Psa 33:6); and that the crooked serpent means either Satan, who deceived our first parents, or huge aquatic animals; for in Isa 27:1, we find the leviathan and dragon of the sea called נחש ברח nachash bariach, the very terms that are used by Job in this place: "In that day the Lord with his sore and great and strong sword shall punish leviathan, the piercing serpent, (נחש ברח nachash bariach), even leviathan, that crooked serpent, (נחש עקלתון nachash akallathon), and he shall slay the dragon (התנין hattannin) that is in the sea." And we know that in Gen 1:21 התנינם הגדלים hattanninim haggedolim, which we translate great whales, includes all sea-monsters or vast aquatic animals. Calmet, who without hesitation adopts this sentiment, says: "I see no necessity to have recourse to allegory here. After having exhibited the effects of the sovereign power of God in the heavens, in the clouds, in the vast collection of waters in the sea, it was natural enough for Job to speak of the production of fishes." The intelligent Dr. Sherlock gives another interpretation. After strongly expressing his disapprobation of the opinion that Job should descend, after speaking of the creation of the heavens and their host, to the formation of snakes and adders, he supposes "that Job here intended to oppose that grand religious system of sabaeism which prevailed in his time, and to which, in other parts of this book, he alludes; a system which acknowledged two opposite independent principles by which the universe was governed, and paid Divine adoration to the celestial luminaries. Suppose, therefore, Job to be acquainted with the fall of man, and the part ascribed to the serpent of the introduction of evil, see how aptly the parts cohere. In opposition to the idolatrous practice of the time, he asserts God to be the maker of all the host of heaven: By his Spirit he garnished the heavens. In opposition to the false notion of two independent principles, he asserts God to be the maker of him who was the author of evil: His hand hath formed the crooked serpent. You see how properly the garnishing of the heavens and the forming of the serpent are joined together. That this is the ancient traditionary explication of this place, we have undeniable evidence from the translation of the Septuagint, who render the latter part of this verse, which relates to the serpent, in this manner: Προσταγματι δε εθανατωσε δρακοντα αποστατην, By a decree he destroyed the apostate dragon. The Syriac and Arabic versions are to the same effect: And his hand slew the flying serpent.
"These translators apply the place to the punishment inflicted on the serpent; and it comes to the same thing, for the punishing the serpent is as clear an evidence of God's power over the author of evil as the creating him. We need not wonder to see so much concern in this book to maintain the supremacy of God, and to guard it against every false notion; for this was the theme, the business of the author." - Bp. Sherlock on Prophecy, Diss. ii.
From the contradictory opinions on this passage, the reader will no doubt feel cautious what mode of interpretation he adopts, and the absolute necessity of admitting no texts of doubtful interpretation as vouchers for the essential doctrines of Christianity. Neither metaphors, allegories, similes, nor figurative expressions of any kind, should ever be adduced or appealed to as proofs of any article in the Christian faith. We have reason to be thankful that this is at present the general opinion of the most rational divines of all sects and parties, and that the allegory and metaphor men are everywhere vanishing from the meridian and sinking under the horizon of the Church. Scriptural Christianity is prevailing with a strong hand, and going forward with a firm and steady step.
Albert Barnes: Notes on the Bible - 1834
26:14: Lo, these are parts of his ways - This is a small portion of his works. We see only the outlines, the surface of his mighty doings. This is still true. With all the advances which have been made in science, it is still true that we see but a small part of his works. What we are enabled to trace with all the aids of science, compared with what is unseen and unknown, may be like the analysis of a single drop of water compared with the ocean.
But how little a portion is heard of him? - Or, rather, "But what a faint whisper have we heard of him!" Literally, "What a whisper of a word," - דבר וּמח־שׁמץ yuvmah shė mets dâ bâ r. The word שׁמץ shemets means a transient sound rapidly passing away; and then a whisper; see the notes at . A "whisper of a word" means a word not fully and audibly spoken, but which is whispered into the ear; and the beautiful idea here is, that what we see of God, and what he makes known to us, compared with the full and glorious reality, bears about the same relation which the gentlest whisper does to words that are fully spoken.
The thunder of his power who can understand? - It is probable that there is here a comparison between the gentle "whisper" and the mighty "thunder;" and that the idea is, if, instead of speaking to us in gentle whispers, and giving to us in that way some faint indications of his nature, he were to speak out in thunder, who could understand him? If, when he speaks in such faint and gentle tones, we are so much impressed with a sense of his greatness and glory, who would not be overwhelmed if he were to speak out as in thunder? Thus explained, the expression does not refer to literal thunder, though there is much in the heavy peal to excite adoring views of God, and much that to Job must have been inexplicable. It may be asked, even now, who can understand all the philosophy of the thunder? But with much more impressiveness it may be asked, as Job probably meant to ask, who could understand the great God, if he spoke out with the full voice of his thunder, instead of speaking in a gentle whisper?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:14: how little: Job 11:7-9; Psa 139:6, Psa 145:3; Isa 40:26-29; Rom 11:33; Co1 13:9-12
the thunder: Job 40:9; Sa1 2:10; Psa 29:3
Carl Friedrich Keil and Franz Delitzsch
26:14
14 Behold, these are the edges of His ways,
And how do we hear only a whisper thereof!
But the thunder of His might - who comprehendeth it?
These (אלּה retrospective, as in Job 18:21) are only קצות, the extremest end-points or outlines of the ways of God, which Job has depicted; the wondrous fulness of His might, which extends through the whole creation, transcends human comprehension; it is only שׁמץ דּבר therefrom that becomes audible to us men. שׁמץ (שׁמץ) is translated by Symm. here ψιθύρισμα, Job 4:12, ψιτηυρισμός; the Arab. šamiṣa (to speak very quickly, mutter) confirms this idea of the word; Jerome's translation, vix. parvam stillam sermonis ejus (comp. Job 4:12, venas, tropical for parts), is doubly erroneous: the rendering of the שׁמץ has the antithesis of רעם against it, and דּבר is not to be understood here otherwise than in ערות דּבר, Deut 23:15; Deut 24:1 : shame of something = something that excites a feeling of shame, a whisper of something = some whisper. The notion "somewhat," which the old expositors attribute to שׁמץ, lies therefore in דבר. מה is exclamatory in a similar manner as in Ps 89:48 : how we hear (נשׁמע, not נשׁמע) only some whisper thereof (בּו partitive, as e.g., Is 10:22), i.e., how little therefrom is audible to us, only as the murmur of a word, not loud and distinct, which reaches us!
As in the speech of Bildad the poet makes the opposition of the friends to fade away and cease altogether, as incapable of any further counsel, and hence as conquered, so in Job's closing speech, which consists of three parts, Job 26:1, Job 27:1, Job 29:1, he shows how Job in every respect, as victor, maintains the field against the friends. The friends have neither been able to loose the knot of Job's lot of suffering, nor the universal distribution of prosperity and misfortune. Instead of loosing the knot of Job's lot of suffering, they have cut it, by adding to Job's heavy affliction the invention of heinous guilt as its ground of explanation; and the knot of the contradictions of human life in general with divine justice they have ignored, in order that they may not be compelled to abandon their dogma, that suffering everywhere necessarily presupposes sin, and sin is everywhere necessarily followed by suffering. Even Job, indeed, is not at present able to solve either one or other of the mysteries; but while the friends' treatment of these mysteries is untrue, he honours the truth, and keenly perceives that which is mysterious. Then he proves by testimony and an appeal to facts, that the mystery may be acknowledged without therefore being compelled to abandon the fear of God. Job firmly holds to the objective reality and the testimony of his consciousness; in the fear of God he places himself above all those contradictions which are unsolvable by and perplexing to human reason; his faith triumphs over the rationalism of the friends, which is devoid of truth, of justice, and of love.
Job first answers Bildad, Job 26:1. He characterizes his poor reply as what it is: as useless, and not pertinent in regard to the questions before them: it is of no service to him, it does not affect him, and is, moreover, a borrowed weapon. For he also is conscious of and can praise God's exalted and awe-inspiring majesty. He has already shown this twice, Job 9:4-10; Job 12:13-25, and shows here for the third time: its operation is not confined merely to those creatures that immediately surround God in the heavens; it extends, without being restrained by the sea, even down to the lower world; and as it makes the angels above to tremble, so there it sets the shades in consternation. From the lower world, Job's contemplation rises to the earth, as a body suspended in space without support; to the clouds above, which contain the upper waters without bursting, and veil the divine throne, of which the sapphire blue of heaven is the reflection; and then he speaks of the sea lying between Shel and heaven, which is confined within fixed bounds, at the extreme boundaries of which light passes over into darkness; - he celebrates all this as proof of the creative might of God. Then he describes the sovereign power of God in the realm of His creation, how He shakes the pillars of heaven, rouses the sea, breaks the monster in pieces, lights up the heavens by chasing away the clouds and piercing the serpent, and thus setting free the sun. But all these - thus he closes - are only meagre outlines of the divine rule, only a faint whisper, which is heard by us as coming from the far distance. Who has the comprehension necessary to take in and speak exhaustively of all the wonders of His infinite nature, which extends throughout the whole creation? From such a profound recognition and so glorious a description of the exaltation of God, the infinite distance between God and man is most clearly proved. Job has adequately shown that his whole soul is full of that which Bildad is anxious to teach him; a soul that only requires a slight impulse to make it overflow with such praise of God, as is not wanting in an universal perception of God, nor is it full of wicked devices. When therefore Bildad maintains against Job that no man is righteous before such an exalted God, Job ought indeed to take it as a warning against such unbecoming utterances concerning God as those which have escaped him; but the universal sinfulness of man is no ground of explanation for his sufferings, for there is a righteousness which avails before God; and of this, job, the suffering servant of God, has a consciousness that cannot be shaken.
Geneva 1599
26:14 Lo, these [are] parts of his ways: but (m) how little a portion is heard of him? but the thunder of his power who can understand?
(m) If these few things which we see daily with our eyes, declare his great power and providence, how much more would they appear, if we were to comprehend all his works.
John Gill
26:14 Lo, these are parts of his ways,.... This is the conclusion of the discourse concerning the wonderful works of God; and Job was so far from thinking that he had taken notice of all, or even of the chief and principal, that what he observed were only the extremities, the edges, the borders, and outlines of the ways and works of God in creation and providence; wherefore, if these were so great and marvellous, what must the rest be which were out of the reach of men to point out and describe?
but how little a portion is heard of him? from the creatures, from the works of creation, whether in heaven, earth, or sea; for though they do declare in some measure his glory, and though their voice is heard everywhere, and shows forth the knowledge of him; even exhibits to view his invisible things, his eternal power and Godhead; yet it is comparatively so faint a light, that men grope as it were in the dark, if haply they might find him, having nothing but the light of nature to guide them. We hear the most of him in his word, and by his Son Jesus Christ, in whose face the knowledge of him, and his glorious perfections, is given; and yet we know but in part, and prophesy in part; it is but little in comparison of what is in him, and indeed of what will be heard and known of him hereafter in eternity:
but the thunder of his power who can understand? meaning not literally thunder, which though it is a voice peculiar to God, and is very strong and powerful, as appears by the effects of it; see Job 40:9; yet is not so very unintelligible as to be taken notice of so peculiarly, and to be instanced in as above all things out, of the reach of the understanding of men; but rather the attribute of his power, of which Job had been discoursing, and giving so many instances of; and yet there is such an exceeding greatness in it, as not to be comprehended and thoroughly understood by all that appear to our view; for his mighty power is such as is able to subdue all things to himself, and reaches to things we cannot conceive of. Ben Gersom, not amiss, applies this to the greatness and multitude of the decrees of God; and indeed if those works of his which are in sight cannot be fully understood by us, how should we be able to understand things that are secret and hidden in his own breast, until by his mighty power they are carried into execution? see 1Cor 2:9.
John Wesley
26:14 Parts - But small parcels, the outside and visible work. Portion - Of his power and wisdom, and providence. His Power - His mighty power, is aptly compared to thunder; in regard of its irresistible force, and the terror which it causes to wicked men.
Robert Jamieson, A. R. Fausset and David Brown
26:14 parts--Rather, "only the extreme boundaries of," &c., and how faint is the whisper that we hear of Him!
thunder--the entire fulness. In antithesis to "whisper" (1Cor 13:9-10, 1Cor 13:12).
Tit was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause Job proceeds.