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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Первая речь Иова к друзьям. 1-25. Описание прежнего счастья.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
After that excellent discourse concerning wisdom in the foregoing chapter Job sat down and paused awhile, not because he had talked himself out of breath, but because he would not, without the leave of the company, engross the talk to himself, but would give room for his friends, if they pleased, to make their remarks on what he had said; but they had nothing to say, and therefore, after he had recollected himself a little, he went on with his discourse concerning his own affairs, as recorded in this and the two following chapters, in which, I. He describes the height of the prosperity from which he had fallen. And, II. The depth of the adversity into which he had fallen; and this he does to move the pity of his friends, and to justify, or at least excuse, his own complaints. But then, III. To obviate his friends' censures of him, he makes a very ample and particular protestation of his own integrity notwithstanding. In this chapter he looks back to the days of his prosperity, and shows, 1. What comfort and satisfaction he had in his house and family, ver. 1-6. 2. What a great deal of honour and power he had in his country, and what respect was paid him by all sorts of people, ver. 7-10. 3. What abundance of good he did in his place, as a magistrate, ver. 11-17. 4. What a just prospect he had of the continuance of his comfort at home (ver. 18-20) and of his interest abroad, ver. 21-25. All this he enlarges upon, to aggravate his present calamities; like Naomi, "I went out full," but am brought "home again empty."
Adam Clarke: Commentary on the Bible - 1831
Job laments his present condition, and gives an affecting account of his former prosperity, having property in abundance, being surrounded by a numerous family, and enjoying every mark of the approbation of God,6. Speaks of the respect he had from the young, and from the nobles, Details his conduct as a magistrate and judge in supporting the poor, and repressing the wicked,17; his confidence, general prosperity, and respect,25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 29:1, Job bemoans his former prosperity.
Job 29:1
John Gill
INTRODUCTION TO JOB 29
In this chapter Job gives an account of his former and wishes it was with him now as then; and which he describes with respect to his own person, and the favours he personally enjoyed, whether temporal or spiritual, Job 29:1; with respect to his family and domestic affairs, Job 29:5; with regard to the esteem he had from men of every age and station, Job 29:7; the reasons of which were the mercy and compassion he showed to the poor, the fatherless, and the widow, and the justice he administered in the execution of his office as a magistrate, Job 29:12; in which honour and prosperity he expected to have lived and died, Job 29:18; and which he further describes by the respect he had among men, and the power and authority he exercised over them, Job 29:21.
29:129:1: Դարձեալ յաւելեալ Յոբայ յառակի իւրում ասէ[9352]. [9352] Ոմանք. Յառակս իւր, ասէ։
1 Յոբը նորից խօսեց ու ասաց.
29 Յոբ նորէն իր խօսքը սկսելով՝ ըսաւ.
Դարձեալ յաւելեալ Յոբայ յառակի իւրում ասէ:

29:1: Դարձեալ յաւելեալ Յոբայ յառակի իւրում ասէ[9352].
[9352] Ոմանք. Յառակս իւր, ասէ։
1 Յոբը նորից խօսեց ու ասաց.
29 Յոբ նորէն իր խօսքը սկսելով՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
29:129:1 И продолжал Иов возвышенную речь свою и сказал:
29:1 ἔτι ετι yet; still δὲ δε though; while προσθεὶς προστιθημι add; continue Ιωβ ιωβ Iōb; Iov εἶπεν επω say; speak τῷ ο the προοιμίῳ προοιμιον opening
29:1 וַ wa וְ and יֹּ֣סֶף yyˈōsef יסף add אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job שְׂאֵ֥ת śᵊʔˌēṯ נשׂא lift מְשָׁלֹ֗ו mᵊšālˈô מָשָׁל proverb וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say
29:1. addidit quoque Iob adsumens parabolam suam et dixitJob also added, taking up his parable, and said:
1. And Job again took up his parable, and said,
29:1. Job also added to this, using figures of speech, and he said:
29:1. Moreover Job continued his parable, and said,
Moreover Job continued his parable, and said:

29:1 И продолжал Иов возвышенную речь свою и сказал:
29:1
ἔτι ετι yet; still
δὲ δε though; while
προσθεὶς προστιθημι add; continue
Ιωβ ιωβ Iōb; Iov
εἶπεν επω say; speak
τῷ ο the
προοιμίῳ προοιμιον opening
29:1
וַ wa וְ and
יֹּ֣סֶף yyˈōsef יסף add
אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job
שְׂאֵ֥ת śᵊʔˌēṯ נשׂא lift
מְשָׁלֹ֗ו mᵊšālˈô מָשָׁל proverb
וַ wa וְ and
יֹּאמַֽר׃ yyōmˈar אמר say
29:1. addidit quoque Iob adsumens parabolam suam et dixit
Job also added, taking up his parable, and said:
29:1. Job also added to this, using figures of speech, and he said:
29:1. Moreover Job continued his parable, and said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Молчание друзей дает Иову возможность продолжать и окончить начатую речь. Обозревая все ранее сказанное, страдалец вновь утверждает, что не заслужил несчастья и не знает его причин.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Moreover Job continued his parable, and said, 2 Oh that I were as in months past, as in the days when God preserved me; 3 When his candle shined upon my head, and when by his light I walked through darkness; 4 As I was in the days of my youth, when the secret of God was upon my tabernacle; 5 When the Almighty was yet with me, when my children were about me; 6 When I washed my steps with butter, and the rock poured me out rivers of oil;
Losers may have leave to speak, and there is nothing they speak of more feelingly than of the comforts they are stripped of. Their former prosperity is one of the most pleasing subjects of their thoughts and talk. It was so to Job, who begins here with a wish (v. 2): O that I were as in months past! so he brings in this account of his prosperity. His wish is, 1. "O that I were in as good a state as I was in then, that I had as much wealth, honour, and pleasure, as I had then!" This he wishes, from a concern he had, not so much for his ease, as for his reputation and the glory of his God, which he thought were eclipsed by his present sufferings. "O that I might be restored to my prosperity, and then the censures and reproaches of my friends would be effectually silenced, even upon their own principles, and for ever rolled away!" If this be our end in desiring life, health, and prosperity, that God may be glorified, and the credit of our holy profession rescued, preserved, and advanced, the desire is not only natural, but spiritual. 2. "O that I were in as good a frame of spirit as I was in then!" That which Job complained most of now was a load upon his spirits, through God's withdrawing from him; and therefore he wishes he now had his spirit as much enlarged and encouraged in the service of God as he had then and that he had as much freedom and fellowship with him as then thought himself happy in. This was in the days of his youth (v. 4), when he was in the prime of his time for the enjoyment of those things and could relish them with the highest gust. Note, Those that prosper in the days of their youth know not what black and cloudy days they are yet reserved for. Two things made the months past pleasant to Job:--
I. That he had comfort in his God. This was the chief thing he rejoiced in, in his prosperity, as the spring of it and the sweetness of it, that he had the favour of God and the tokens of that favour. He did not attribute his prosperity to a happy turn of fortune, nor to his own might, nor to the power of his own hand, but makes the same acknowledgment that David does. Ps. xxx. 7, Thou, by thy favour, hast made my mountain stand strong. A gracious soul delights in God's smiles, not in the smiles of this world. Four things were then very pleasant to holy Job:-- 1. The confidence he had in the divine protection. They were the days when God preserved me, v. 2. Even then he saw himself exposed, and did not make his wealth his strong city nor trust in the abundance of his riches, but the name of the Lord was his strong tower; in that only he thought himself safe, and to that he ascribed it that he was then safe and that his comforts were preserved to him. The devil saw a hedge about him of God's making (ch. i. 10), and Job saw it himself, and owned it was God's visitation that preserved his spirit, ch. x. 12. Those only whom God protects are safe and may be easy; and therefore those who have ever so much of this world must not think themselves safe unless God preserve them. 2. The complacency he had in the divine favour (v. 3): God's candle shone upon his head, that is, God lifted up the light of his countenance upon him, gave him the assurances and sweet relishes of his love. The best of the communications of the divine favour to the saints in this world is but the candle-light, compared with what is reserved for them in the future state. But such abundant satisfaction did Job take in the divine favour that, by the light of that, he walked through darkness; that guided him in his doubts, comforted him in his griefs, bore him up under his burdens, and helped him through all his difficulties. Those that have the brightest sun-shine of outward prosperity must yet expect some moments of darkness. They are sometimes crossed, sometimes at a loss, sometimes melancholy. But those that are interested in the favour of God, and know how to value it, can, by the light of that, walk cheerfully and comfortably through all the darkness of this vale of tears. That puts gladness into the heart enough to counterbalance all the grievances of this present time. 3. The communion he had with the divine word (v. 4): The secret of God was upon my tabernacle, that is, God conversed freely with him, as one bosom-friend with another. He knew God's mind, and was not in the dark about it, as, of late, he had been. The secret of the Lord is said to be with those that fear him, for he shows them that in his covenant which others see not, Ps. xxv. 14. God communicates his favour and grace to his people, and receives the return of their devotion in a way secret to the world. Some read it, When the society of God was in my tabernacle, which Rabbi Solomon understands of an assembly of God's people that used to meet at Job's house for religious worship, in which he presided; this he took a great deal of pleasure in, and the scattering of it was a trouble to him. Or it may be understood of the angels of God pitching their tents about his habitation. 4. The assurance he had of the divine presence (v. 5): The Almighty was yet with me. Now he thought God had departed from him, but in those days he was with him, and that was all in all to him. God's presence with a man in his house, though it be but a cottage, makes it both a castle and a palace.
Albert Barnes: Notes on the Bible - 1834
29:1: Moreover, Job continued his parable - See the notes at . It is probable that Job had paused to see if anyone would attempt a reply. As his friends were silent, he resumed his remarks and went into a more full statement of his sufferings. The fact that Job more than once paused in his addresses to give his friends an opportunity to speak, and that they were silent when they seemed called upon to vindicate their former sentiments, was what particularly roused the wrath of Elihu and induced him to answer; -5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:1: continued: Heb. added to take up, Job 27:1
Job 29:2
Carl Friedrich Keil and Franz Delitzsch
29:1
1 Then Job continued to take up his proverb, and said:
2 O that I had months like the times of yore,
Like the days when Eloah protected me,
3 When He, when His lamp, shone above my head,
By His light I went about in the darkness;
4 As I was in the days of my vintage,
When the secret of Eloah was over my tent,
5 When the Almighty was still with me,
My children round about me;
6 When my steps were bathed in cream,
And the rock beside me poured forth streams of oil.
Since the optative מי־יתּן (comp. on Job 23:3) is connected with the acc. of the object desired, Job 14:4; Job 31:31, or of that respecting which anything is desired, Job 11:5, it is in itself possible to explain: who gives (makes) me like the months of yore; but since, when מי־יתּנני occurs elsewhere, Is 27:4; Jer 9:1, the suff. is meant as the dative (= מי־יתן לי, Job 31:35), it is also here to be explained: who gives me (= O that one would give me, O that I had) like (instar) the months of yore, i.e., months like those of the past, and indeed those that lie far back in the past; for ירחי־קדם means more than עברוּ (אשׁר) ירחים. Job begins to describe the olden times, that he wishes back, with the virtually genitive relative clause: "when Eloah protected me" (Ges. 116, 3). It is impossible to take בּהלּו as Hiph.: when He caused to shine (Targ. בּאנהרוּתיהּ); either בּההלּו (Olsh.) or even בּהלּו (Ew. in his Comm.) ought to be read then. On the other hand, הלּו can be justified as the form for inf. Kal of הלל (to shine, vid., Job 25:5) with a weakening of the a to i (Ew. 255, a), and the suff. may, according to the syntax, be taken as an anticipatory statement of the object: when it, viz., His light, shone above my head; comp. Ex 2:6 (him, the boy), Is 17:6 (its, the fruit-tree's, branches), also Is 29:23 (he, his children); and Ew. 309, c, also decides in its favour. Nevertheless it commends itself still more to refer the suff. of בהלו to אלוהּ (comp. Is 60:2; Ps 50:2), and to take נרו as a corrective, explanatory permutative: when He, His lamp, shone above my head, as we have translated. One is at any rate reminded of Isa 60 in connection with Job 29:3; for as בהלו corresponds to יזרח there, so לאורו corresponds to לאורך in the Job 29:3 of the same: by His light I walked in darkness (חשׁך locative = בּחשׁך), i.e., rejoicing in His light, which preserved me from its dangers (straying and falling).
In Job 29:4 כּאשׁר is not a particle of time, but of comparison, which was obliged here to stand in the place of the כּ, which is used only as a preposition. And חרפּי (to be written thus, not חרפי with an aspirated )פ may not be translated "(in the days) of my spring," as Symm. ἐν ἡμέραις νεότητός μου, Jer. diebus adolescentiae meae, and Targ. בּיומי חריפוּתי, whether it be that חריפות here signifies the point, ἀκμή (from חרף, Arab. ḥrf, acuere), or the early time (spring time, from חרף, Arab. chrf, carpere). For in reference to agriculture חרף can certainly signify the early half of the year (on this, vid., Genesis, S. 270), inasmuch as sowing and ploughing time in Palestine and Syria is in November and December; wherefore Arab. chrı̂f signifies the early rain or autumn rain; and in Talmudic, חרף, premature (ripe too early), is the opposite of אפל, late, but the derivatives of חרף only obtain this signification connotative, for, according to its proper signification, חרף (Arab. chrı̂f with other forms) is the gathering time, i.e., the time of the fruit harvest (syn. אסיף), while the Hebr. אביב (אב) corresponds to the spring in our sense. If Job meant his youth, he would have said בּימי אבּי, or something similar; but as Job 29:5 shows, he meant his manhood, and this he calls his autumn as the season of maturity, or rather of the abundance of fruits (Schult.: aetatem virilem suis fructibus faetum et exuberantum),
(Note: The fresh vegetation, indeed, in hotter districts (e.g., in the valley of the Jordan and Euphrates) begins with the arrival of the autumnal rains, but the real spring (comp. Song 2:11-13) only begins about the vernal equinox, and still later on the mountains. On the contrary, the late summer, קיץ, which passes over into the autumn, חרף, is the season for gathering the fruit. The produce of the fields, garden fruit, and grapes ripen before the commencement of the proper autumn; some (when the land can be irrigated) summer fruits, e.g., Dhura (maize) and melons, in like manner olives and dates, ripen in autumn. Therefore the translation, in the days of my autumn ("of my harvest"), is the only correct one. If חרפּי were intended here in a sense not used elsewhere, it might signify, according to the Arabic with h, "(in the days) of my prosperity," or "my power," or even with Arab. ch, "(in the days) of my youthful vigour;" for charâfât are rash words and deeds, charfân one who says or does anything rash from lightness, the feebleness of old age, etc. (according to Wetzst., very common words in Syria): חרף or חרף, therefore the thoughtlessness of youth, Arab. jahl, i.e., the rash desire of doing something great, which חרף הנפש למות (Judg 5:18). But it is most secure to go back to חרף, Arab. chrf, carpere, viz., fructus.)
which, according to Olympiodorus, also with ὅτε ἤμην ἐπιβρίθων ὁδούς (perhaps καρπούς) of the lxx, is what is intended. Then the blessed fellowship of Eloah (סוד, familiarity, confiding, unreserved intercourse, Ps 55:15; Prov 3:32, comp. Ps 25:14) ruled over his tent; the Almighty was still with him (protecting and blessing him), His נערים were round about him. It certainly does not mean servants (Raschi: משׁרתי), but children (as Job 1:19; Job 24:5); for one expects the mention of the blessing of children first of all (Ps 127:3, Ps 128:3). His steps (הליך, ἅπ. λεγ.) bathed then בּחמה = בּחמאה, Job 20:17 (as שׁלה = שׁאלה, 1Kings 1:17, and possibly גּוה = גּאוה), and the rocks poured forth, close by him, streams of oil (a figure which reminds one of Deut 32:13). A rich blessing surrounded him wherever he tarried or went, and flowed to him wonderfully beyond desire and comprehension.
John Gill
29:1 Moreover, Job continued his parable,.... Or "added to take it up" (q), that is, he took it up again, and went on with his discourse; he made a pause for awhile, waiting to observe whether any of his three friends would return an answer to what he had said; but perceiving they were not inclined to make any reply, he began again, and gave an account of his former life, in order to show that he was far from being the wicked man, or being so accounted by others, as his friends had represented him:
and said; as follows.
(q) "addidit assumere", Montanus, Bolducius, Mercerus; "addidit tollere", Drusius.
Robert Jamieson, A. R. Fausset and David Brown
29:1 (Job 29:1-25)
Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.
29:229:2: Ո՛ առնէր զիս ըստ ամսոց աւուրցն առաջնոց, յորս Աստուած պահէր զիս։
2 «Ո՞վ ինձ կը դարձնէր նախկին օրերիս, ամիսներին իմ, երբ պաշտպանում էր ինձ ինքը Աստուած,
2 «Երանի թէ առաջին ամիսներուն պէս, Աստուծոյ զիս պահած օրերուն պէս ըլլայի,
Ո՜ առնէր զիս ըստ ամսոց աւուրցն առաջնոց, յորս Աստուած պահէր զիս:

29:2: Ո՛ առնէր զիս ըստ ամսոց աւուրցն առաջնոց, յորս Աստուած պահէր զիս։
2 «Ո՞վ ինձ կը դարձնէր նախկին օրերիս, ամիսներին իմ, երբ պաշտպանում էր ինձ ինքը Աստուած,
2 «Երանի թէ առաջին ամիսներուն պէս, Աստուծոյ զիս պահած օրերուն պէս ըլլայի,
zohrab-1805▾ eastern-1994▾ western am▾
29:229:2 о, если бы я был, как в прежние месяцы, как в те дни, когда Бог хранил меня,
29:2 τίς τις.1 who?; what? ἄν αν perhaps; ever με με me θείη τιθημι put; make κατὰ κατα down; by μῆνα μην.1 month ἔμπροσθεν εμπροσθεν in front; before ἡμερῶν ημερα day ὧν ος who; what με με me ὁ ο the θεὸς θεος God ἐφύλαξεν φυλασσω guard; keep
29:2 מִֽי־ mˈî- מִי who יִתְּנֵ֥נִי yittᵊnˌēnî נתן give כְ ḵᵊ כְּ as יַרְחֵי־ yarḥê- יֶרַח month קֶ֑דֶם qˈeḏem קֶדֶם front כִּ֝ ˈki כְּ as ימֵ֗י ymˈê יֹום day אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god יִשְׁמְרֵֽנִי׃ yišmᵊrˈēnî שׁמר keep
29:2. quis mihi tribuat ut sim iuxta menses pristinos secundum dies quibus Deus custodiebat meWho will grant me, that I might be according to the months past, according to the days in which God kept me?
2. Oh that I were as in the months of old, as in the days when God watched over me;
29:2. Who will grant to me that I might be as I was in former months, according to the days when God kept watch over me?
29:2. Oh that I were as [in] months past, as [in] the days [when] God preserved me;
Oh that I were as [in] months past, as [in] the days [when] God preserved me:

29:2 о, если бы я был, как в прежние месяцы, как в те дни, когда Бог хранил меня,
29:2
τίς τις.1 who?; what?
ἄν αν perhaps; ever
με με me
θείη τιθημι put; make
κατὰ κατα down; by
μῆνα μην.1 month
ἔμπροσθεν εμπροσθεν in front; before
ἡμερῶν ημερα day
ὧν ος who; what
με με me
ο the
θεὸς θεος God
ἐφύλαξεν φυλασσω guard; keep
29:2
מִֽי־ mˈî- מִי who
יִתְּנֵ֥נִי yittᵊnˌēnî נתן give
כְ ḵᵊ כְּ as
יַרְחֵי־ yarḥê- יֶרַח month
קֶ֑דֶם qˈeḏem קֶדֶם front
כִּ֝ ˈki כְּ as
ימֵ֗י ymˈê יֹום day
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
יִשְׁמְרֵֽנִי׃ yišmᵊrˈēnî שׁמר keep
29:2. quis mihi tribuat ut sim iuxta menses pristinos secundum dies quibus Deus custodiebat me
Who will grant me, that I might be according to the months past, according to the days in which God kept me?
29:2. Who will grant to me that I might be as I was in former months, according to the days when God kept watch over me?
29:2. Oh that I were as [in] months past, as [in] the days [when] God preserved me;
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
2. Богобоязненность (XXVIII:28) не в состоянии уничтожить в страдальце чувства горечи, возникающего при воспоминании о минувших днях былого счастья, основою которого был Бог и Его покровительство. О, если бы - восклицает он - кто-нибудь дал мне возможность пережить былое время, вернуть прежнее счастье!
Adam Clarke: Commentary on the Bible - 1831
29:2: O that I were as in months past - Job seems here to make an apology for his complaints, by taking a view of his former prosperity, which was very great, but was now entirely at an end. He shows that it was not removed because of any bad use he had made of it; and describes how he behaved himself before God and man, and how much, for justice, benevolence, and mercy, he was esteemed and honored by the wise and good.
Preserved me - Kept, guarded, and watched over me.
Albert Barnes: Notes on the Bible - 1834
29:2: Oh that I were - Hebrew "Who will give?" a common mode of expressing a wish; compare ; ; ; .
As in months past - O that I could recall my former prosperity, and be as was when I enjoyed the protection and favor of God. Probably one object of this wish was that his friends might see from what a state of honor and happiness he had been brought down. They complained of him as impatient. He may have designed to show them that his lamentations were not unreasonable, when it was borne in mind from what a state of prosperity he had been taken, and to what a condition of wo he had been brought. He, therefore, goes into this extended description of his former happiness, and dwells particularly upon the good which he was enabled then to do, and the respect which was shown him as a public benefactor. A passage strikingly similar to this occurs in Virgil, Aeneid viii. 560:
O mihi praeteritos referat si Jupiter annos!
Quails eram, cum primam aciem Praeneste sub ipsa
Stravi, scutorumque incendi victor acervos.
"O would kind heaven my strength and youth recall,
Such as I was beneath Praeneste's wall;
There where I made the foremost foes retire,
And set whole heaps of conquered shields on fire!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:2: as in months: Job 1:1-5, Job 7:3
God: Job 1:10; Psa 37:28; Jde 1:1
Job 29:3
John Gill
29:2 Oh that I were as in months past,.... Which is either an earnest wish for restoration to his former state of outward prosperity; which he might desire, not through impatience and discontent under his present circumstances, or from a carnal and worldly spirit; but either that the present reproach he lay under from his friends might be taken off, he observing that they accounted him a wicked man and an hypocrite, because of his afflictions; wherefore he judged, if these were removed, and he was in as prosperous a condition and in as good circumstances as before, they would entertain a different opinion of him; or, that his words might be better attended to, as they were by men, both young and old, and even princes and nobles before, it being a common case, that what a poor and distressed man says is not regarded; or that he might be in a capacity of doing good to the poor and fatherless, the widow and the oppressed, as he had formerly; or, this wish is only made to introduce the account of his former life, by which it would appear, that he was not the man his friends had represented him to be, from the favour he was in with God, and from the respect shown him by men, and the many good things done by him: but since, by various expressions, which before had dropped from his lips, it appears, that he had no hope nor expectation of ever being restored to his former outward happiness; this may be considered as a wish for the return of spiritual prosperity, wishing he was in as good frames of soul, and as much in the exercise of grace, and was as holy, as humble, as spiritual, and heavenly minded, as he was when he had so much of the world about him; and that he had but the like communion with God, and his gracious presence with him, as he had then. The state of the Lord's people, God-ward, is always the same; his election of them stands sure; the covenant of grace with them is unalterable; their interest in a living Redeemer always continues; grace in them is a principle, permanent and perpetual; but there may be, and often is, an alteration in their frames, and in the exercise of their graces, and in the open regard of God unto them; their graces may be low in exercise; there may be a decay of the life and power of godliness; their frames may change, and the presence of God may be withdrawn from them, and they may have no view of interest in salvation, at least not have the joys of it; wherefore, when sensible of all this, may be desirous it might be with them as it was before; that God would turn them again, and cause his face to shine upon them, that they might be comfortable; the particulars of Job's former case follow, which he desires a renewal of:
as in the days when God preserved me; either in a temporal sense; God having set an hedge of special providence about him, whereby he and his, his family and substance, were remarkably preserved; but now this was plucked up, and all were exposed to ravage and ruin; or in a spiritual sense, as he was both secretly and openly preserved, and as all the Lord's people are, in Christ, and in his hands, and by his power, spirit, and grace: the Lord preserves their souls from the evil of their own hearts, sin that dwells in them, that it shall not have the dominion over them; from the evil that is in the world, that they shall not be overcome by it, and carried away with if; and from the temptations of Satan, so as not to be devoured and destroyed by him, and from a final and total falling away; he preserves them in his own ways, safe to his kingdom and glory; but sometimes all this does not appear so evident unto them, as it might not to Job at this time; who observed the workings of his corruption, and the breaking out of them, in passionate words, wishes, and curses, and the temptations of Satan, who was busy with him to go further lengths, even to blaspheme and curse God; so that he might fear that God his defence was departed from him, the return of which he was desirous of; see Is 49:14.
John Wesley
29:2 Preserved - From all those miseries which now I feel.
Robert Jamieson, A. R. Fausset and David Brown
29:2 preserved me--from calamity.
29:329:3: Յորժամ լուսաւո՛ր էր ճրագ նորա ՚ի վերայ գլխո՛յ իմոյ։ Յորժամ լուսո՛վ նորա գնայի ՚ի խաւարի։
3 երբ լուսաւոր էր նրա ճրագը իմ գլխի վերեւ, երբ նրա լոյսով էի ընթանում խաւարի միջով,
3 Երբ անոր ճրագը իմ գլխուս վրայ լոյս կու տար Ու ես խաւարի մէջ անոր լոյսովը կը քալէի։
յորժամ լուսաւոր էր ճրագ նորա ի վերայ գլխոյ իմոյ, յորժամ լուսով նորա գնայի ի խաւարի:

29:3: Յորժամ լուսաւո՛ր էր ճրագ նորա ՚ի վերայ գլխո՛յ իմոյ։ Յորժամ լուսո՛վ նորա գնայի ՚ի խաւարի։
3 երբ լուսաւոր էր նրա ճրագը իմ գլխի վերեւ, երբ նրա լոյսով էի ընթանում խաւարի միջով,
3 Երբ անոր ճրագը իմ գլխուս վրայ լոյս կու տար Ու ես խաւարի մէջ անոր լոյսովը կը քալէի։
zohrab-1805▾ eastern-1994▾ western am▾
29:329:3 когда светильник Его светил над головою моею, и я при свете Его ходил среди тьмы;
29:3 ὡς ως.1 as; how ὅτε οτε when ηὔγει αυγω the λύχνος λυχνος lamp αὐτοῦ αυτος he; him ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top μου μου of me; mine ὅτε οτε when τῷ ο the φωτὶ φως light αὐτοῦ αυτος he; him ἐπορευόμην πορευομαι travel; go ἐν εν in σκότει σκοτος dark
29:3 בְּ bᵊ בְּ in הִלֹּ֣ו hillˈô הלל light נֵ֭רֹו ˈnērô נֵר lamp עֲלֵ֣י ʕᵃlˈê עַל upon רֹאשִׁ֑י rōšˈî רֹאשׁ head לְ֝ ˈl לְ to אֹורֹו ʔôrˌô אֹור light אֵ֣לֶךְ ʔˈēleḵ הלך walk חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
29:3. quando splendebat lucerna eius super caput meum et ad lumen eius ambulabam in tenebrisWhen his lamp shined over my head, and I walked by his light in darkness?
3. When his lamp shined upon my head, and by his light I walked through darkness;
29:3. At that time, his lamp shined over my head, and by his light, I walked through the darkness.
29:3. When his candle shined upon my head, [and when] by his light I walked [through] darkness;
When his candle shined upon my head, [and when] by his light I walked [through] darkness:

29:3 когда светильник Его светил над головою моею, и я при свете Его ходил среди тьмы;
29:3
ὡς ως.1 as; how
ὅτε οτε when
ηὔγει αυγω the
λύχνος λυχνος lamp
αὐτοῦ αυτος he; him
ὑπὲρ υπερ over; for
κεφαλῆς κεφαλη head; top
μου μου of me; mine
ὅτε οτε when
τῷ ο the
φωτὶ φως light
αὐτοῦ αυτος he; him
ἐπορευόμην πορευομαι travel; go
ἐν εν in
σκότει σκοτος dark
29:3
בְּ bᵊ בְּ in
הִלֹּ֣ו hillˈô הלל light
נֵ֭רֹו ˈnērô נֵר lamp
עֲלֵ֣י ʕᵃlˈê עַל upon
רֹאשִׁ֑י rōšˈî רֹאשׁ head
לְ֝ ˈl לְ to
אֹורֹו ʔôrˌô אֹור light
אֵ֣לֶךְ ʔˈēleḵ הלך walk
חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness
29:3. quando splendebat lucerna eius super caput meum et ad lumen eius ambulabam in tenebris
When his lamp shined over my head, and I walked by his light in darkness?
29:3. At that time, his lamp shined over my head, and by his light, I walked through the darkness.
29:3. When his candle shined upon my head, [and when] by his light I walked [through] darkness;
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
3. В это невозвратное время божественная помощь и благодеяния изливались на Иова, как свет от светильника, и охраняли его от опасностей
Adam Clarke: Commentary on the Bible - 1831
29:3: When his candle shined upon my head - Alluding most probably to the custom of illuminating festival or assembly rooms by lamps pendant from the ceiling. These shone literally on the heads of the guests.
By his light I walked through darkness - His light - prosperity and peace - continued to illuminate my way. If adversity came, I had always the light of God to direct me. Almost all the nations of the world have represented their great men as having a nimbus or Divine glory about their heads, which not only signified the honor they had, but was also an emblem of the inspiration of the Almighty.
Albert Barnes: Notes on the Bible - 1834
29:3: When his candle shined upon my head - Margin, or, "lamp;" compare notes . It was remarked in the note on that place, that it was common to have lamps or lights always burning in a house or tent. When Job speaks of the lamps shining "on his head," the allusion is probably to the custom of suspending a lamp from the ceiling - a custom which pRev_ails among the wealthy Arabs. "Scott." Virgil speaks of a similar thing in the palace of Dido:
- Dependent lychni laquearibus aureis Incensi.
Aeneid i. 726.
"From gilded roofs depending lamps display
Nocturnal beams that imitate the day."
Dryden
See, also Lucretius, ii. 24. Indeed the custom is common everywhere and the image is a beautiful illustration of the divine favor - of light and happiness imparted by God, the great source of blessedness from above. The Hebrew word rendered "shined" בהלו behilô) has been the occasion of some perplexity in regard to its form. According to Ewald, Hebrew Gram. p. 471, and Gesenius, Lex, it is the Hiphil form of הלל hâ lal - to shine, the He preformative being dropped. The sense is, "In his causing the light to shine." Others suppose that it is the infinitive of the Qal, with a pleonastic suffix; meaning "when it shined;" that is, the light. The sense is essentially the same; compare Schultens and Rosenmuller in loc.
And when by his light - Under his guidance and direction.
I walked through darkness - "Here is reference probably to the fires or other lights which were carried before the caravans in their nightly travels through the deserts." "Noyes." The meaning is, that God afforded him protection, instruction, and guidance. In places, and on subjects that would have been otherwise dark, he counselled and led him. He enjoyed the manifestations' of the divine favor; his understanding was enlightened, and he was enabled to comprehend subjects that would have been otherwise perplexing and difficult. He refers, probably, to the inquiries about the divine government and administration, and to the questions that came before him as a magistrate or an umpire - questions that he was enabled to determine with wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:3: candle: or, lamp, Job 18:6, Job 21:17; Psa 18:28; Pro 13:9, Pro 20:20, Pro 24:20
by his light: Job 22:28; Psa 4:6, Psa 23:4, Psa 27:1, Psa 84:11; Isa 2:4; Joh 8:12, Joh 12:46; Eph 5:8, Eph 5:14
Job 29:4
Geneva 1599
29:3 When his (a) candle shined upon my head, [and when] by his light I walked [through] (b) darkness;
(a) When I felt his favour.
(b) I was free from affliction.
John Gill
29:3 When his candle shined upon my head,.... Which may be understood either of outward prosperity, sometimes signified by a candle, Job 18:5; and may be called the candle of the Lord, because it is from him, it is of his lighting and setting up; and its shining on his head may denote the large measure and degree of it possessed by him, in allusion to torches carried on high to light with; or lamps, or candles, set up in the higher part of the house to give the more light; or to the sun in the firmament, and especially when in its meridian, and shines clearest right over our heads, and casts no shadow: or else it may be understood of light in a figurative sense, not of the light of nature in men, which, though called the candle of the Lord, Prov 20:27; yet, in man's fallen state, shines not clearly; and with respect to this there was no difference in Job than heretofore; but rather it is the light of grace, the true light, which had shone upon him and in him, but now not so clearly as formerly, and as he could wish for; or else the word of God, which is a light unto the feet, and a lamp to the path; or it may be, best of all, the favour of God, the light of his countenance he had before enjoyed, having had a comfortable display of his love, a clear view of interest in it, and had the blessings of it bestowed upon him, and enjoyed by him; and nothing was more desirable by him, as is by every good man, than the return of the light of God's countenance; and that he might be remembered with his special favour, as his people are, and as he had been in times past:
and when by his light I walked through darkness; that is, either by the light of outward prosperity he had escaped those calamities, distresses, and dangers, and got over those difficulties which attended others, though now surrounded with them; or by the light of divine grace, or of the word of God, and especially by and in the light of God's countenance, he walked cheerfully and comfortably, without any fear of the darkness of affliction and calamities, or of the dark valley of the shadow of death, or of the prince of darkness, or of the darkness of hell and damnation; but now clouds of darkness being about him, and he without the light of God's countenance, could not see the way in which he walked and therefore wished that that again might be lifted up upon him.
John Wesley
29:3 Darkness - I passed safely through many difficulties, and dangers, and common calamities.
Robert Jamieson, A. R. Fausset and David Brown
29:3 candle--when His favor shone on me (see on Job 18:6 and Ps 18:28).
darkness--By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [NOYES].
29:429:4: Յորժամ կայի զուարճացեալ ՚ի ճանապարհի։ Յորժամ Տէր այցելութիւն առնէր տա՛ն իմում[9353]։ [9353] Ոմանք. Յորժամ կայր զուարճացեալ ՚ի ճանապարհս։
4 երբ զուարճութեան ճամփի մէջ էի, երբ Տէրն այցի էր գալիս իմ տունը,
4 Երիտասարդութեանս օրերը եղածիս պէս՝ Երբ Աստուծոյ մտերմութիւնը իմ վրանիս մէջ էր.
[278]յորժամ կայի զուարճացեալ ի ճանապարհի, յորժամ Տէր`` այցելութիւն առնէր տան իմում:

29:4: Յորժամ կայի զուարճացեալ ՚ի ճանապարհի։ Յորժամ Տէր այցելութիւն առնէր տա՛ն իմում[9353]։
[9353] Ոմանք. Յորժամ կայր զուարճացեալ ՚ի ճանապարհս։
4 երբ զուարճութեան ճամփի մէջ էի, երբ Տէրն այցի էր գալիս իմ տունը,
4 Երիտասարդութեանս օրերը եղածիս պէս՝ Երբ Աստուծոյ մտերմութիւնը իմ վրանիս մէջ էր.
zohrab-1805▾ eastern-1994▾ western am▾
29:429:4 как был я во дни молодости моей, когда милость Божия {была} над шатром моим,
29:4 ὅτε οτε when ἤμην ειμι be ἐπιβρίθων επιβριθω way; journey ὅτε οτε when ὁ ο the θεὸς θεος God ἐπισκοπὴν επισκοπη supervision; visitation ἐποιεῖτο ποιεω do; make τοῦ ο the οἴκου οικος home; household μου μου of me; mine
29:4 כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָ֭יִיתִי ˈhāyîṯî היה be בִּ bi בְּ in ימֵ֣י ymˈê יֹום day חָרְפִּ֑י ḥorpˈî חֹרֶף youth בְּ bᵊ בְּ in סֹ֥וד sˌôḏ סֹוד confidential talk אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god עֲלֵ֣י ʕᵃlˈê עַל upon אָהֳלִֽי׃ ʔohᵒlˈî אֹהֶל tent
29:4. sicut fui in diebus adulescentiae meae quando secreto Deus erat in tabernaculo meoAs I was in the days of my youth, when God was secretly in my tabernacle?
4. As I was in the ripeness of my days, when the secret of God was upon my tent;
29:4. I was then just as in the days of my youth, when God was privately in my tabernacle.
29:4. As I was in the days of my youth, when the secret of God [was] upon my tabernacle;
As I was in the days of my youth, when the secret of God [was] upon my tabernacle:

29:4 как был я во дни молодости моей, когда милость Божия {была} над шатром моим,
29:4
ὅτε οτε when
ἤμην ειμι be
ἐπιβρίθων επιβριθω way; journey
ὅτε οτε when
ο the
θεὸς θεος God
ἐπισκοπὴν επισκοπη supervision; visitation
ἐποιεῖτο ποιεω do; make
τοῦ ο the
οἴκου οικος home; household
μου μου of me; mine
29:4
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָ֭יִיתִי ˈhāyîṯî היה be
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
חָרְפִּ֑י ḥorpˈî חֹרֶף youth
בְּ bᵊ בְּ in
סֹ֥וד sˌôḏ סֹוד confidential talk
אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god
עֲלֵ֣י ʕᵃlˈê עַל upon
אָהֳלִֽי׃ ʔohᵒlˈî אֹהֶל tent
29:4. sicut fui in diebus adulescentiae meae quando secreto Deus erat in tabernaculo meo
As I was in the days of my youth, when God was secretly in my tabernacle?
29:4. I was then just as in the days of my youth, when God was privately in my tabernacle.
29:4. As I was in the days of my youth, when the secret of God [was] upon my tabernacle;
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
4-6. "В дни своей молодости" (евр. "хореф" - "зима" - Быт VIII:22; Притч XX:4; Иер XXXVI:22; Ам III:15; время, противоположное лету; период пользования собранными плодами - осень) точнее во время возмужалости (ст. 5) Иов находился в общении с Богом (евр. "сод" - самое короткое знакомство, - XIX:9; Пс XXIV:14; LIV:15; Притч III:22), наслаждался, как праведник, семейным счастьем ("дети мои вокруг меня", ср. Пс CXXVI:3: и д. ; Пс CXXVIII:3) и изобилием земных благ (ст. 6; ср. XX:17; Быт XLIX:11-12; Исх III:8; Втор XXXII:13).
Adam Clarke: Commentary on the Bible - 1831
29:4: The days of my youth - The original word rather means in the days of my winter, חרפי charpi, from חרף charaph, "to strip or make bare." Mr. Harmer supposes the rainy season is intended, when the fields, etc., parched up by long drought, are revived by the plentiful showers. Mr. Good thinks the word as found in the Arabic, which means top or summit, and which he translates perfection, is that which should be preferred. Others think the autumnal state is meant, when he was loaded with prosperity, as the trees are with ripe fruit.
The secret of God was upon my tabernacle - בסוד אלוה besod Eloah, "the secret assembly of God," meaning probably the same thing that is spoken of in the beginning of this book, the sons of God, the devout people, presenting themselves before God. It is not unlikely that such a secret assembly of God Job had in his own house; where he tells us, in the next verse, "The Almighty was with him, and his children were about him." Mr. Good translates differently: When God fortified my tent over me; supposing that the Hebrew סוד sod is the Arabic sud, "a barrier or fortification." Either will make a good sense.
Albert Barnes: Notes on the Bible - 1834
29:4: As I was in the days of my youth - The word here rendered "youth" (חרף chô reph), properly means "autumn - from" (חרף châ raph), to "pluck, pull," as being the time when fruits ace gathered. Then it means that which is mature; and the meaning here is probably "mature" or "manly" - "As I was in the days of my ripeness;" that is, of my vigor or strength. The whole passage shows that it does not mean "youth," for he goes on to describe the honor and respect shown to him when in mature life. So the Septuagint - Ὅτε ἤμην ἐπιβρίθων ὁδοὺς Hote ē mē n epibrithō n hodous - "When I made heavy or laded my ways," an expression referring to autumn as being laden with fruit. So we speak of the spring, the autumn, and the winter of life, and by the autumn denote the maturity of vigor, experience, and wisdom. So the Greeks used the word ὸπώρα opō ra, Pindar, Isthm. 2, 7, 8; Nem. 5, 10, Aeschyl. Suppl. 1005, 1022. So Ovid:
Excessit Autumnus posito fervore javentae
Maturus, mitisque inter juvenemque senemqae;
Temperie medius, sparsis per tempora canis.
Inde senilis hiems tremulo venit horrida passu.
Aut spoliata suos, aut. quos habet, alba capillos.
Metam. 15. 200.
The wish of Job was, that he might be restored to the vigor of mature life, and to the influence and honors which he had then, or rather, perhaps, it was that they might have a view of what he was then, that they might see from what a height he had fallen, and what cause he had of complaint and grief.
When the secret of God was upon my tabernacle - The meaning of this language is not clear, and considerable variety has obtained in the interpretation. The Septuagint renders it, "When God watched over - ἐπισκοπὴν ἐποιεῖτο episkopē n epoieito - my house." Vulgate, "When God was secretly in my tabernacle." Noyes, "When God was the friend of my tent." Coverdale renders the whole, "As I stood when I was wealthy and had enough; when God prospered my house." Umbreit, Als noch traulich Gott in meinem Zette weilte - "When God remained cordially in my tent." Herder, "When God took counsel with me in my tent." The word rendered "secret" (סוד sô d), means a "couch" or "cushion" on which one reclines, and then a divan, or circle of friends sitting together in consultation; see the word explained in the notes at . The idea here probably is, that God came into his tent or dwelling as a friend, and that Job was, as it were, admitted to the secrecy of his friendship and to an acquaintance with his plans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:4: the secret: Job 1:10, Job 15:8; Psa 25:14, Psa 27:5, Psa 91:1; Pro 3:32; Col 3:3
Job 29:5
Geneva 1599
29:4 As I was in the days of my youth, when the (c) secret of God [was] upon my tabernacle;
(c) That is, seemed by evident tokens to be more present with me.
John Gill
29:4 As I was in the days of my youth,.... Either taken literally, he being one like Obadiah, that feared God from his youth upward, 3Kings 18:3; or figuratively, for his former state of prosperity, when he was like a tree in autumn laden with ripe and rich fruit, and in great abundance; and so some render the words "in the days of my autumn", or "autumnity" (r); though it may respect the time of his first conversion, the infancy and youth of his spiritual state, who, when first regenerated, was as a newborn babe, and then became a young man, and now a father in Christ, his living Redeemer: and Job wishes it was with him as in his youth, or in the early days of his conversion, at which season, generally speaking, there are great zeal and fervency of spirit, a flow of love and affection to God and the best things; large discoveries of his love, much sensible communion with him, and enjoyment of his presence; wherefore such returning seasons are desirable; see Jer 2:2;
when the secret of God was upon my tabernacle; either the secret power and providence of God, which was upon his house and family, and all that belonged to him; or the secret of his love, which was manifested to him, and is from everlasting to everlasting on them that fear the Lord, as Job did; who had secret communion with God, his fellowship was with him; he dwelt in the secret place of the Almighty, and was taken into his secret chambers, where he had the greatest familiarity with him, see Ps 25:14. Some observe the word for "secret" is used for an "assembly" (s), and take the sense to be, that the assembly of the saints and people of God was in his tabernacle or house; there they met together for religious worship, and where Job had often a comfortable opportunity, and wishes for the same again, see Ps 42:1.
(r) "in autumno dierum mearum", Hottinger. Thesaur. Phiolog. p. 507. "in diebus autumnitatis meae", Schultens; so the word signifies in Arabic, vid. Golium, col. 1415. Lud. Capell. in loc. (s) "in societate Dei", Pagninus, Beza; "societas Dei", i.e. "con gregatio", Bolducius; so Jarchi.
Robert Jamieson, A. R. Fausset and David Brown
29:4 youth--literally, "autumn"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East.
secret--when the intimate friendship of God rested on my tent (Prov 3:32; Ps 31:20; Gen 18:17; Jn 15:15). The Hebrew often means a divan for deliberation.
29:529:5: Յորժամ զգածեալն էի մեծութեամբ, եւ շուրջ զինեւ ծառայք[9354]։ [9354] Ոմանք. Զգործեալն էի ՚ի մեծութիւնս։
5 երբ լողում էի հարստութեան մէջ, շուրջս՝ ծառաներ,
5 Երբ Ամենակարողը տակաւին ինծի հետ էր Ու տղաքս իմ բոլորտիքս էին։
[279]յորժամ զգածեալն էի մեծութեամբ, եւ շուրջ զինեւ ծառայք:

29:5: Յորժամ զգածեալն էի մեծութեամբ, եւ շուրջ զինեւ ծառայք[9354]։
[9354] Ոմանք. Զգործեալն էի ՚ի մեծութիւնս։
5 երբ լողում էի հարստութեան մէջ, շուրջս՝ ծառաներ,
5 Երբ Ամենակարողը տակաւին ինծի հետ էր Ու տղաքս իմ բոլորտիքս էին։
zohrab-1805▾ eastern-1994▾ western am▾
29:529:5 когда еще Вседержитель {был} со мною, и дети мои вокруг меня,
29:5 ὅτε οτε when ἤμην ειμι be ὑλώδης υλωδης very κύκλῳ κυκλω circling; in a circle δέ δε though; while μου μου of me; mine οἱ ο the παῖδες παις child; boy
29:5 בְּ bᵊ בְּ in עֹ֣וד ʕˈôḏ עֹוד duration שַׁ֭דַּי ˈšadday שַׁדַּי Almighty עִמָּדִ֑י ʕimmāḏˈî עִמָּד company סְבִ֖יבֹותַ֣י sᵊvˌîvôṯˈay סָבִיב surrounding נְעָרָֽי׃ nᵊʕārˈāy נַעַר boy
29:5. quando erat Omnipotens mecum et in circuitu meo pueri meiWhen the Almighty was with me: and my servants round about me?
5. When the Almighty was yet with me, and my children were about me;
29:5. At that time, the Almighty was with me and my children surrounded me.
29:5. When the Almighty [was] yet with me, [when] my children [were] about me;
When the Almighty [was] yet with me, [when] my children [were] about me:

29:5 когда еще Вседержитель {был} со мною, и дети мои вокруг меня,
29:5
ὅτε οτε when
ἤμην ειμι be
ὑλώδης υλωδης very
κύκλῳ κυκλω circling; in a circle
δέ δε though; while
μου μου of me; mine
οἱ ο the
παῖδες παις child; boy
29:5
בְּ bᵊ בְּ in
עֹ֣וד ʕˈôḏ עֹוד duration
שַׁ֭דַּי ˈšadday שַׁדַּי Almighty
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
סְבִ֖יבֹותַ֣י sᵊvˌîvôṯˈay סָבִיב surrounding
נְעָרָֽי׃ nᵊʕārˈāy נַעַר boy
29:5. quando erat Omnipotens mecum et in circuitu meo pueri mei
When the Almighty was with me: and my servants round about me?
29:5. At that time, the Almighty was with me and my children surrounded me.
29:5. When the Almighty [was] yet with me, [when] my children [were] about me;
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jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
29:5: When the Almighty was yet with me - Job regarded God as withdrawn from him. He now looked back with deep interest to the time when he dwelt with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:5: the Almighty: Job 23:3, Job 23:8-10; Deu 33:27-29; Jos 1:9; Jdg 6:12, Jdg 6:13; Psa 30:7, Psa 43:2, Psa 44:8, Psa 44:9; Sol 2:4, Sol 3:1, Sol 3:2; Jer 14:8; Mat 9:15
my children: Job 1:2-5, Job 42:13-16; Psa 127:3-5, Psa 128:3; Pro 17:6
Job 29:6
John Gill
29:5 When the Almighty was yet with me,.... Not merely by his powerful and providential presence, as he is with all men; but in a special manner by his gracious presence, which is a wonderful and distinguishing favour; but sometimes the people of God are without it, at least they think so, and which was now Job's case, see Job 23:2; and therefore he desires he would return to him, and show him his face and favour:
when my children were about me; as olive plants about his table, in their youth; when he looked at them with great delight and pleasure, as his growing hopes; and, when grown up, and were not far from him, but were round about him, and lay near his heart, and whose welfare, temporal and spiritual, he was solicitous for; but now they were all taken away from him, and were no more: the word for "children" signifies also "servants" (t), and may take in them, of whom he had many to do his work and business; to attend upon him, to wait his orders, and execute them, and guard his person; but now many of them were slain by the Sabeans and Chaldeans, and by fire from heaven; and those he had were very disrespectful to him, see Job 19:15.
(t) "juvenes mei", Tigurine version; "vel famuli vel filii", Mercerus, Drusius; so Jarchi.
29:629:6: Յորժամ թանային ճանապարհք իմ կոգւով, եւ ոռոգանէին լերինք իմ կաթամբ։
6 երբ կարագով էր ճամփաս ողողուած, լեռներս կաթով էին ոռոգւում,
6 Երբ իմ ճամբաներս կոգիով կը թրջէի Ու ապառաժէն ինծի համար ձէթի հեղեղներ կը վազէին։
յորժամ թանային ճանապարհք իմ կոգւով, եւ ոռոգանէին լերինք իմ [280]կաթամբ:

29:6: Յորժամ թանային ճանապարհք իմ կոգւով, եւ ոռոգանէին լերինք իմ կաթամբ։
6 երբ կարագով էր ճամփաս ողողուած, լեռներս կաթով էին ոռոգւում,
6 Երբ իմ ճամբաներս կոգիով կը թրջէի Ու ապառաժէն ինծի համար ձէթի հեղեղներ կը վազէին։
zohrab-1805▾ eastern-1994▾ western am▾
29:629:6 когда пути мои обливались молоком, и скала источала для меня ручьи елея!
29:6 ὅτε οτε when ἐχέοντό χεω of me; mine αἱ ο the ὁδοὶ οδος way; journey βουτύρῳ βουτυρον the δὲ δε though; while ὄρη ορος mountain; mount μου μου of me; mine ἐχέοντο χεω milk
29:6 בִּ bi בְּ in רְחֹ֣ץ rᵊḥˈōṣ רחץ wash הֲלִיכַ֣י hᵃlîḵˈay הָלִיךְ step בְּ bᵊ בְּ in חֵמָ֑ה ḥēmˈā חֶמְאָה butter וְ wᵊ וְ and צ֥וּר ṣˌûr צוּר rock יָצ֥וּק yāṣˌûq צוק oppress עִ֝מָּדִ֗י ˈʕimmāḏˈî עִמָּד company פַּלְגֵי־ palᵊḡê- פֶּלֶג division שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
29:6. quando lavabam pedes meos butyro et petra fundebat mihi rivos oleiWhen I washed my feet with butter, and the rock poured me out rivers of oil?
6. When my steps were washed with butter, and the rock poured me out rivers of oil!
29:6. Then, I washed my feet with butter, and a boulder poured out rivers of oil for me.
29:6. When I washed my steps with butter, and the rock poured me out rivers of oil;
When I washed my steps with butter, and the rock poured me out rivers of oil:

29:6 когда пути мои обливались молоком, и скала источала для меня ручьи елея!
29:6
ὅτε οτε when
ἐχέοντό χεω of me; mine
αἱ ο the
ὁδοὶ οδος way; journey
βουτύρῳ βουτυρον the
δὲ δε though; while
ὄρη ορος mountain; mount
μου μου of me; mine
ἐχέοντο χεω milk
29:6
בִּ bi בְּ in
רְחֹ֣ץ rᵊḥˈōṣ רחץ wash
הֲלִיכַ֣י hᵃlîḵˈay הָלִיךְ step
בְּ bᵊ בְּ in
חֵמָ֑ה ḥēmˈā חֶמְאָה butter
וְ wᵊ וְ and
צ֥וּר ṣˌûr צוּר rock
יָצ֥וּק yāṣˌûq צוק oppress
עִ֝מָּדִ֗י ˈʕimmāḏˈî עִמָּד company
פַּלְגֵי־ palᵊḡê- פֶּלֶג division
שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
29:6. quando lavabam pedes meos butyro et petra fundebat mihi rivos olei
When I washed my feet with butter, and the rock poured me out rivers of oil?
29:6. Then, I washed my feet with butter, and a boulder poured out rivers of oil for me.
29:6. When I washed my steps with butter, and the rock poured me out rivers of oil;
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Adam Clarke: Commentary on the Bible - 1831
29:6: Washed my steps with butter - See the note on
Albert Barnes: Notes on the Bible - 1834
29:6: When I washed my steps with butter - On the word rendered "butter," see the notes at Isa 7:15. It properly means curdled milk. Umbreit renders it, Sahne; cream. Noyes, milk, and so Wemyss. The Septuagint, "When my ways flowed with butter" - βουτύρῳ bouturō. So Coverdale, "When my ways ran over with butter." Herder, "And where I went a stream of milk flowed on." The sense may be, that cream or butter was so plenty that he was able to make use of it for the most common purposes - even for that of washing his feet. That butter was sometimes used for the purpose of anointing the feet - probably for comfort and health - as oil was for the head, is mentioned by Oriental travelers. Hassilquist (Travels in Palestine, p. 58), speaking of the ceremonies of the priests at Magnesia on holy Thursday, says, "The priest washed and dried the feet, and afterward besmeared them with butter, which it was alleged was made from the first milk of a young cow." Bruce says that the king of Abyssinia daily anointed his head with butter. Burder in Rosenmuller's alte u. neue Morgenland, in loc. It is possible that this use of butter was as ancient as the time of Job, and that he here alludes to it, but it seems more probable that the image is designed to denote superfluity or abundance; and that where he trod, streams of milk or cream flowed - so abundant was it round him. The word rendered "steps" הליכם hâ lı̂ ykam) does not properly denote "the feet" but "the tread, the going, the stepping." This sense corresponds with that of the other member of the parallelism.
And the rock poured me out rivers of oil - Margin, "with me." The idea is, that the very rock near which he stood, seemed to pour forth oil. Instead of water gushing out, such seemed to be the abundance with which he was blessed, that the very rock poured out a running stream of oil. Oil was of great value among the Orientals. It was used as an article of food, for light, for anointing the body, and as a valuable medicine. To say, then, that one had abundance of oil, was the same as to say that he had ample means of comfort and of luxury. Perhaps by the word "rock" here, there is an allusion to file places where olives grew. It is said that those which produced the best oil grew upon rocky mountains. There may be, also, an allusion to this in Deu 32:13 : "He made him to suck honey out of the rock, and oil out of the flinty rock." Prof. Lee, and some others, however, understand here by the rock, the press where oil was extracted from olives, and which it is supposed was sometimes made of stone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:6: I washed: Job 20:17; Gen 49:11; Deu 32:13, Deu 33:24; Psa 81:16
me out: Heb. with me
Job 29:7
Geneva 1599
29:6 When I washed my steps (d) with butter, and the rock poured me out rivers of oil;
(d) By these comparisons he declares the great prosperity that he was in, so that he had no opportunity to be such a sinner as they accused him.
John Gill
29:6 When I washed my steps with butter,.... Not the steps of his house or palace; for to have done this, or his servants by his orders, as it would have been a very great impropriety, so a piece of great prodigality, which Job could never have been guilty of; but either his footsteps, the prints of his feet; and the sense be, that his cattle produced such a vast quantity of milk, that when his servants brought it from the fields to the dairy, their milk pails ran over in such abundance, that Job could not step out of his house, and take a walk in his fields, but he stepped into puddles of milk, of which butter was made: this is an exaggerated phrase, like that by which the land of Canaan is described as "flowing with milk and honey"; or rather this is to be understood of the washing of his feet, which are the instruments of stepping or walking. It was usual in those times, in the eastern countries, to wash their feet upon travelling, or at festivals; but then this was commonly done with water, not with butter, see Gen 18:4; and the meaning can only be, that Job had such abundance of milk, or butter made of it, that he could, if he would, have washed his feet in it; indeed, they had used to anoint the feet with ointment; but whether cream or butter was any ingredient in it, and so the part is put for the whole, is not certain, see Lk 7:38, Job 12:3; besides, that would have been more properly expressed by anointing than washing; it seems to be an hyperbole, an expression like that of Zophar, in Job 20:17; signifying the vast abundance of the increase and produce of Job's kine; who is said to wash his feet in milk or butter, as Asher is said to dip his feet in oil, because of the great plenty of it, Deut 33:24; the spiritual meditation upon the words may be this; the feet of the best of saints need washing, there being many failings and infirmities in their walk and conversation; in which they gather much pollution and faith daily; the proper wash for this is the blood of Christ, of which the layer in the tabernacle and temple was a type, at which the priests washed their hands and feet; but the word of God, called the sincere milk of the word, is the instrument or means of washing, or of directing souls to the fountain opened to wash in; so that with respect to that, the feet of saints, as the eyes of Christ, may be said to be washed with milk:
and the rock poured me out rivers of oil; another hyperbolical expression, like that in Deut 32:13, where honey is said to be sucked out of the rock, and oil out of the flinty rock; as honey may be got out of a rock, because bees may make their nests and hives there, where it is laid up by them; so oil, in like manner, may be had from the flinty rock, olive trees growing on hills, mountains, and rocks, which yield oil in great abundance; near Jerusalem was a mount called Olivet, from thence: the land of Edom, or Idumea, where Job lived, abounded with cragged mountains and rocks; and there might be in Job's estate such on which olive trees grew in great plenty, as to produce vast quantities of oil: it is a very fanciful thought of Bolducius, that this rock was no other than a stone vessel, in which was oil, somewhat like the alabaster box in Mt 26:7; and which was plentifully poured on Job, when he was anointed high priest; and another learned man (u), though he rejects the notion of its being a vessel for sacred use, yet is willing to allow it was an oil vessel for common use: as to the spiritual sense, it may be observed, that a rock in Scripture often signifies a divine Person, 1Cor 10:4; it is an emblem of Christ, as oil also is of the Spirit of God and his grace, Mt 25:3; and which flows from Christ, who is full thereof, and that in such great abundance, as to be expressed by rivers; see Jn 1:14.
(u) Fortunat. Schacch. Elaeochrysm. Myroth. l. 2. c. 79. p. 715.
Robert Jamieson, A. R. Fausset and David Brown
29:6 butter--rather, "cream," literally, "thick milk." Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life.
When I washed my steps--Literal washing of the feet in milk is not meant, as the second clause shows; Margin, "with me," that is, "near" my path, wherever I walked (Deut 32:13). Olives amidst rocks yield the best oil. Oil in the East is used for food, light, anointing, and medicine.
29:729:7: Յորժամ ելանէի ընդ առաւօտս ՚ի քաղաքն, եւ արկանէր ՚ի հրապարակս աթոռ իմ։
7 երբ առաւօտեան քաղաք դուրս գալիս՝ հրապարակում էր դրւում աթոռս:
7 Երբ դռնէն քաղաքը կ’ելլէի Ու աթոռս հրապարակին մէջ կը դնէի,
յորժամ ելանէի ընդ [281]առաւօտս ի քաղաքն, եւ արկանէր ի հրապարակս աթոռ իմ:

29:7: Յորժամ ելանէի ընդ առաւօտս ՚ի քաղաքն, եւ արկանէր ՚ի հրապարակս աթոռ իմ։
7 երբ առաւօտեան քաղաք դուրս գալիս՝ հրապարակում էր դրւում աթոռս:
7 Երբ դռնէն քաղաքը կ’ելլէի Ու աթոռս հրապարակին մէջ կը դնէի,
zohrab-1805▾ eastern-1994▾ western am▾
29:729:7 когда я выходил к воротам города и на площади ставил седалище свое,
29:7 ὅτε οτε when ἐξεπορευόμην εκπορευομαι emerge; travel out ὄρθριος ορθριος at dawn ἐν εν in πόλει πολις city ἐν εν in δὲ δε though; while πλατείαις πλατυς broad; street ἐτίθετό τιθημι put; make μου μου of me; mine ὁ ο the δίφρος διφρος chariot-board
29:7 בְּ bᵊ בְּ in צֵ֣אתִי ṣˈēṯî יצא go out שַׁ֣עַר šˈaʕar שַׁעַר gate עֲלֵי־ ʕᵃlê- עַל upon קָ֑רֶת qˈāreṯ קֶרֶת town בָּ֝ ˈbā בְּ in † הַ the רְחֹ֗וב rᵊḥˈôv רְחֹב open place אָכִ֥ין ʔāḵˌîn כון be firm מֹושָׁבִֽי׃ môšāvˈî מֹושָׁב seat
29:7. quando procedebam ad portam civitatis et in platea parabant cathedram mihiWhen I went out to the gate of the city, and in the street they prepared me a chair?
7. When I went forth to the gate unto the city, when I prepared my seat in the street,
29:7. When I went to the gate of the city, or to the main street, they prepared a chair for me.
29:7. When I went out to the gate through the city, [when] I prepared my seat in the street!
When I went out to the gate through the city, [when] I prepared my seat in the street:

29:7 когда я выходил к воротам города и на площади ставил седалище свое,
29:7
ὅτε οτε when
ἐξεπορευόμην εκπορευομαι emerge; travel out
ὄρθριος ορθριος at dawn
ἐν εν in
πόλει πολις city
ἐν εν in
δὲ δε though; while
πλατείαις πλατυς broad; street
ἐτίθετό τιθημι put; make
μου μου of me; mine
ο the
δίφρος διφρος chariot-board
29:7
בְּ bᵊ בְּ in
צֵ֣אתִי ṣˈēṯî יצא go out
שַׁ֣עַר šˈaʕar שַׁעַר gate
עֲלֵי־ ʕᵃlê- עַל upon
קָ֑רֶת qˈāreṯ קֶרֶת town
בָּ֝ ˈbā בְּ in
הַ the
רְחֹ֗וב rᵊḥˈôv רְחֹב open place
אָכִ֥ין ʔāḵˌîn כון be firm
מֹושָׁבִֽי׃ môšāvˈî מֹושָׁב seat
29:7. quando procedebam ad portam civitatis et in platea parabant cathedram mihi
When I went out to the gate of the city, and in the street they prepared me a chair?
29:7. When I went to the gate of the city, or to the main street, they prepared a chair for me.
29:7. When I went out to the gate through the city, [when] I prepared my seat in the street!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10. Помимо этого, Иов пользовался всеобщим уважением, особенно ясно сказывавшимся в то время, когда он принимал участие в общественных, в частности, судебных делах, решаемых на площади пред городскими воротами: "на площади ставил седалище свое" (ср. V:4; XXXI:21; Притч XXX:23; Неем VIII:1, 3, 16). Когда Иов появлялся здесь, то из почтения к нему юноши не смели показываться, старцы вставали, ожидая, когда он сядет (ср. 3: Цар II:19), князья, - начальники города, по тем же соображениям воздерживались от речей, предоставляя ему первое слово (ср XXXII:4: и д. ), а знатные умолкали, не зная что прибавить к сказанному им.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 When I went out to the gate through the city, when I prepared my seat in the street! 8 The young men saw me, and hid themselves: and the aged arose, and stood up. 9 The princes refrained talking, and laid their hand on their mouth. 10 The nobles held their peace, and their tongue cleaved to the roof of their mouth. 11 When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: 12 Because I delivered the poor that cried, and the fatherless, and him that had none to help him. 13 The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy. 14 I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. 15 I was eyes to the blind, and feet was I to the lame. 16 I was a father to the poor: and the cause which I knew not I searched out. 17 And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
We have here Job in a post of honour and power. Though he had comfort enough in his own house, yet he did not confine himself to that. We are not born for ourselves, but for the public. When any business was to be done in the gate, the place of judgment, Job went out to it through the city (v. 7), not in an affectation of pomp, but in an affection to justice. Observe, Judgment was administered in the gate, in the street, in the places of concourse, to which every man might have a free access, that every one who would might be a witness to all that was said and done, and that when judgment was given against the guilty others might hear and fear. Job being a prince, a judge, a magistrate, a man in authority, among the children of the east, we are here told,
I. What a profound respect was paid to him by all sorts of people, not only for the dignity of his place, but for his personal merit, his eminent prudence, integrity, and good management. 1. The people honoured him and stood in awe of him, v. 8. The gravity and majesty of his looks and mien, and his known strictness in animadverting upon every thing that was evil and indecent, commanded all about him into due decorum. The young men, who could not keep their countenances, or, it may be, were conscious to themselves of something amiss, hid themselves, and got out of his way; and the aged, though they kept their ground, yet would not keep their seats: they arose and stood up to do homage to him; those who expected honour from others gave honour to him. Virtue and piety challenge respect from all, and usually have it; but those that not only are good, but do good, are worthy of double honour. Modesty becomes those that are young and in subjection as much as majesty becomes those that are aged and in power. Honour and fear are due to magistrates, and must be rendered to them, Rom. xiii. 7. But, if a great and good man was thus reverenced, how is the great and good God to be feared! 2. The princes and nobles paid great deference to him, v. 9, 10. Some think that these were inferior magistrates under him, and that the respect they paid him was due to his place, as their sovereign and supreme. It should rather seem that they were his equals in place, and joined in commission with him, and that the peculiar honour they gave him was gained by his extraordinary abilities and services. It was agreed that he excelled them all in quickness of apprehension, soundness of judgment, closeness of application, clearness and copiousness of expression; and therefore he was among his fellows an oracle of law, and counsel, and justice, and what he said all attended to and acquiesced in. When he came into court, especially when he stood up to speak to any business, the princes refrained talking, the nobles held their peace, that they might the more diligently hearken to what he said and might be sure to understand his meaning. Those that had been forward to speak their own thoughts, loved to hear themselves talk, and cared not much what any body else said, yet, when it came to Job's turn to speak, were as desirous to know his thoughts as ever they had been to vent their own. Those that suspected their own judgment were satisfied in his, and admired with what dexterity he split the hair and untied the knots which puzzled them and which they knew not what to make of. When the princes and nobles wrangled among themselves all agreed to refer the matters in dispute to Job and to abide by his judgment. Happy the men that are blessed with such eminent gifts as these; they have great opportunities of honouring God and doing good, but have great need to watch against pride. Happy the people that are blessed with such eminent men; it is a token for good to them.
II. What a great deal of good he did in his place. He was very serviceable to his country with the power he had; and here we shall see what it was which Job valued himself by in the day of his prosperity. It is natural to men to have some value for themselves, and we may judge something of our own character by observing what that is upon which we value ourselves. Job valued himself, not by the honour of his family, the great estate he had, his large income, his full table, the many servants he had at his command, the ensigns of his dignity, his equipage and retinue, the splendid entertainments he gave, and the court that was made to him, but by his usefulness. Goodness is God's glory, and it will be ours; if we are merciful as God is, we are perfect as he is.
1. He valued himself by the interest he had in the esteem, affections, and prayers, of sober people; not by the studied panegyrics of the wits and poets, but the unconstrained praises of all about him. All that heard what he said, and saw what he did, how he laid out himself for the public good with all the authority and tender affection of a father to his country, blessed him, and gave witness to him, v. 11. Many a good word they said of him, and many a good prayer they put up for him. He did not think it an honour to make every body fear him (Oderint dum metuant--Let them hate, provided they also fear) nor to be arbitrary, and to have his own will and way, not caring what people said of him; but, like Mordecai, to be accepted of the multitude of his brethren, Esth. x. 3. He did not so much value the applauses of those at a distance as the attestations of those that were the witnesses of his conduct, that constantly attended him, saw him, and heard him, and could speak of their own knowledge, especially theirs who had themselves been the better for him and could speak by their own experience: such was the blessing of him who was ready to perish (v. 13) and who by Job's means was rescued from perishing. Let great men, and men of estates, thus do good, and they shall have praise of the same; and let those who have good done to them look upon it as a just debt they owe to their protectors and benefactors to bless them and give witness to them, to use their interest on earth for their honour and in heaven for their comfort, to praise them and pray for them. Those are ungrateful indeed who grudge these small returns.
2. He valued himself by the care he took of those that were least able to help themselves, the poor and the needy, the widows and fatherless, the blind and the lame, who could not be supposed either to merit his favour or ever to be in a capacity to recompense it. (1.) If the poor were injured or oppressed, they might cry to Job, and, if he found the allegations of their petitions true, they had not only his ear and his bowels, but his hand too: He delivered the poor that cried (v. 12) and would not suffer them to be trampled upon and run down. Nay (v. 16), he was a father to the poor, not only a judge to protect them and to see that they were not wronged, but a father to provide for them and to see that they did not want, to counsel and direct them, and to appear and act for them upon all occasions. It is no disparagement to the son of a prince to be a father to the poor. (2.) The fatherless that had none to help them found Job ready to help them, and, if they were in straits, to deliver them. He helped them to make the best of what little they had, helped them to pay what they owed and to get in what was owing to them, helped them out into the world, helped them into business, helped them to it, and helped them in it; thus should the fatherless be helped. (3.) Those that were ready to perish he saved from perishing, relieving those that were hungry and ready to perish for want, taking care of those that were sick, that were outcasts, that were falsely accused, or in danger of being turned out of their estates unjustly, or, upon any other account, were ready to perish. The extremity of the peril, as it quickened Job to appear the more vigorously for them, so it made his seasonable kindness the more affecting and the more obliging, and brought their blessings the more abundantly upon him. (4.) The widows that were sighing for grief, and trembling for fear, he made to sing for joy, so carefully did he protect them and provide for them, and so heartily did he espouse their interest. It is a pleasure to a good man, and should be so to a great man, to give those occasion to rejoice that are most acquainted with grief. (5.) Those that were upon any account at a loss Job gave suitable and seasonable relief to (v. 15): I was eyes to the blind, counselling and advising those for the best that knew not what to do, and feet to the lame, assisting those with money and friends that knew what they should do, but knew not how to compass it. Those we best help whom we help out in that very thing wherein they are defective and most need help. We may come to be blind or lame ourselves, and therefore should pity and succour those that are so, Isa. xxxv. 3, 4; Heb. xii. 13.
3. He valued himself by the conscience he made of justice and equity in all his proceedings. His friends had unjustly censured him as an oppressor. "So far from that," says he, "I always made it my business to maintain and support right." (1.) He devoted himself to the administration of justice (v. 14): I put on righteousness and it clothed me, that is, he had an habitual disposition to execute justice and put on a fixed resolution to do it. It was the girdle of his lions, Isa. xi. 5. It kept him tight and steady in all his motions. He always appeared in it, as in his clothing, and never without it. Righteousness will clothe those that put it on; it will keep them warm, and be comfortable to them; it will keep them safe, and fence them against the injuries of the season; it will adorn them, and recommend them to the favour both of God and man. (2.) He took pleasure in it, and, as I may say, a holy delight. He looked upon it as his greatest glory to do justice to all and injury to none: My judgment was as a robe and a diadem. Perhaps he did not himself wear a robe and a diadem; he was very indifferent to those ensigns of honour; those were most fond of them who had least intrinsic worth to recommend them. But the settled principles of justice, by which he was governed and did govern, were to him instead of all those ornaments. If a magistrate do the duty of his place, that is an honour to him far beyond his gold or purple, and should be, accordingly, his delight; and truly if he do not make conscience of his duty, and in some measure answer the end of his elevation, his robe and diadem, his gown and cap, his sword and mace, are but a reproach, like the purple robe and crown of thorns with which the Jews studied to ridicule our Saviour; for, as clothes on a dead man will never make him warm, so robes on a base man will never make him honourable. (3.) He took pains in the business of his place (v. 16): The cause which I knew not I searched out. He diligently enquired into the matters of fact, patiently and impartially heard both sides, set every thing in its true light, and cleared it from false colours; he laid all circumstances together, that he might find out the truth and the merits of every cause, and then, and not until then, gave judgment upon it. He never answered a matter before he heard it, nor did he judge a man to be righteous, however he seemed, for his being first in his own cause, Prov. xviii. 17.
Adam Clarke: Commentary on the Bible - 1831
29:7: When I went out to the gate - Courts of justice were held at the gates or entrances of the cities of the East; and Job, being an emir, was supreme magistrate: and here he speaks of his going to the gate to administer justice.
I prepared my seat in the street - I administered judgment openly, in the most public manner, and none could say that I, in any case, perverted justice. Mr. Good translates: - "As I went forth the city rejoiced at me, as I took my seat abroad."
Albert Barnes: Notes on the Bible - 1834
29:7: When I went out to the gate - The "gate" of a city was a place of public concourse, and where courts were usually held. Job speaks here as a magistrate, and of the time when he went forth to sit as a judge, to try causes.
When I prepared my seat in the street - That is, to sit as a judge. The seat or tribunal was placed in the street, in the open air, before the gate of the city, where great numbers might be convened, and hear and see justice done. The Arabs, to this day, hold their courts of justice in an open place, under the heavens, as in a field or a market-place. Norden's Travels in Egypt, ii. 140. There has been, however, great variety of opinion in regard to the meaning of this verse. Schultens enumerates no less than ten different interpretations of the passage. Herder translates it:
"When from my house I went to the assembly,
And spread my carpet in the place of meeting."
Prof. Lee translates it, "When I went forth from the gate to the pulpit, and prepared my seat in the broad place." He supposes that Job refers to occasions when he addressed the people, and to the respect which was shown him then. Dr. Good renders it, "As I went forth, the city rejoiced at me." It is probable, however, that our common version has given the true signification. The word rendered "city" (קרת qereth), is a poetic form for (קריה qiryâ h) "city," but does not frequently occur. It is found in Pro 8:3; Pro 9:3, Pro 9:14; Pro 11:11. The phrase "upon the city" - Hebrew עלי־קרת ‛ aly-qereth - or, "over the city," may refer to the fact that the gate was in an elevated place, or that it was the chief place, and, as it were, over or at the head of the city. The meaning is, that as he went out from his house toward the gate that was situated in the most important part of the city, all did him Rev_erence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:7: Deu 16:18, Deu 21:19; Rut 4:1, Rut 4:2, Rut 4:11; Zac 8:16
Job 29:8
Carl Friedrich Keil and Franz Delitzsch
29:7
7 When I went forth to the gate of the city,
Prepared my seat in the market,
8 Then the young men hid themselves as soon as they saw me,
And the aged rose up, remained standing.
9 Princes refrained from speaking,
And laid their hand on their mouth.
10 The voice of the nobles was hidden,
And their tongue clave to their palate.
When he left the bounds of his domain, and came into the city, he was everywhere received with the profoundest respect. From the facts of the case, it is inadmissible to translate quum egrederer portam after Gen 34:24, comp. infra, Job 31:34, for the district where Job dwelt is to be thought of as being without a gate. True, he did not dwell with his family in tents, i.e., pavilions of hair, but in houses; he was not a nomad (a wandering herdsman), or what is the same thing, a Beduin, otherwise his children would not have been slain in a stone house, Job 1:19. "The daughter of the duck," says an Arabian proverb, "is a swimmer," and the son of a Beduin never dwells in a stone house. He was, however, also, not a citizen, but a hadarı̂ (חצרי), i.e., a permanent resident, a large landowner and husbandman. Thus therefore שׁער (for which Ew. after the lxx reads שׁחר: "when I went up early in the morning to the city") is locative, for שׁערה (comp. צא השּׂדה, go out into the field, Gen 27:3): when he went forth to the gate above the city; or even, since it is natural to imagine the city as situated on an eminence: up to the city (so that צאת includes in itself by implication the notion of עלות); not, however: to the gate near the city (Stick., Hahn), since the gate of a city is not situated near the city, but is part of the city itself. The gates of cities and large houses in Western Asia are vaulted entrances, with large recesses on either side, where people congregate for business and negotiations.
(Note: Vid., Layard, New Discoveries, p. 57.)
The open space at the gate, which here, as in Neh 8:1, Neh 8:3, Neh 8:16, is called רחוב, i.e., the open space within the gate and by the gate, was the forum (Job 5:4).
Job 29:8
When Job came hither to the meeting of the tribunal, or the council of the elders of the city, within which he had a seat and a voice, the young men hid themselves, conscious of his presence (which εἰρομένῃ λέξει, or, is expressed paratactically instead of as a period), i.e., they retired into the background, since they feared his look of salutation;
(Note: Comp. jer. Schekalim ii. 5 (in Pinner's Compendium des Thalmud, S. 58): "R. Jochanan was walking and leaning upon R. Chija bar-Abba, R. Eliezer perceived him and hid himself from him (ומטמר לח מקמי). Then said R. Jochanan: This Babylonian insulted him (R. Chija) by two things; first that he did not salute him, and then that he hid himself. But R. Jakob bar-Idi answered him, it is the custom with them for the less not to salute the greater, - a custom which confirms Job's words: Young men saw me and his themselves.")
and old men (hoary heads) stood up, remained standing (ἀσυνδέτως, as Job 20:19; Job 28:4). קוּם signifies to stand up, עמד to advance towards any one and remain standing. They rose in order not to seat themselves until he was seated. שׂרים are magnates (proceres) of the city. These עצרוּ בּמלּים, cohibebant verba (עצר with Beth of the obj., as Job 4:2; Job 12:15), and keeping a respectful silence, they laid their hand on their mouth (comp. Job 21:5). All stepped back and desisted from speaking before him: The speech of illustrious men (נגידים from נגד, Arab. njd, to be visible, pleasant to the sight, comp. supra, p. 510) hid itself (not daring to be heard), and the tongue of the same clave (motionless) to their palate. We do not translate: as to the voice illustrious men hid themselves, for it is only the appearance produced by the attractional construction Ges. 148, 1 that has led to the rendering of קול־נגידים as an acc. of closer definition (Schult., Hahn: quod ad vocem eminentium, comprimebantur). The verb is construed with the second member of the genitival expression instead of with the first, as with מספר, Job 15:20; Job 21:21; Job 38:21, and with ראשׁ, Job 22:12; a construction which occurs with קול not merely in such exclamatory sentences as Gen 4:10; Is 52:8, but also under other conditions, 3Kings 1:41, comp. Job 14:6. This may be best called an attraction of the predicate by the second member of the compound subject, like the reverse instance, Is 2:11; and it is sometimes found even where this second member is not logically the more important. Thus Ew. transl.: "the voice of the nobles hides itself;" whereas Olsh., wrongly denying that the partt. in passages like Gen 4:10; 3Kings 1:41, are to be taken as predicative, wishes to read נחבא, which is the more inadmissible, as even the choice of the verb is determined by the attractional construction.
The strophe which follows tells how it came to pass that those in authority among the citizens submitted to him, and that on all sides the people were zealous to show him tokens of respect.
John Gill
29:7 When I went out to the, gate through the city,.... Job having described his former state of happiness by the personal favours he enjoyed, and by the prosperity of his family, and his abundance of plenty at home, proceeds to give an account of the honour and respect he had from men of every age and rank abroad: though he had an affluence of the things of this world, he did not indulge himself at home in ease and sloth; but went abroad to take care of the public welfare, maintain public peace, and administer public justice among his neighbours; performing the office of a civil magistrate, which is often expressed in Scripture by going in and out before the people: Job went out from his own house to the gate of the city, where a court of judicature was kept, as it was usual in those times and countries to hold them in the gates of the city; see Zech 8:16; and to which he passed through the city, very probably, in great pomp and splendour, suitable to his office and character, which drew the eyes and attention of the people to him; by which it should seem that his house was on one side of the city, and the gate where justice was administered was on the other; though it may be rendered, "over the city" (o), and the sense be, that he passed along as he that was over the city, the chief man in it, and president of the court of justice, see 4Kings 10:5;
when I prepared my seat in the street; where he sat, not as a teacher, though he was an instructor, not only of his family, but of his neighbours, as Eliphaz himself testifies, Job 4:3; and it was usual for such to have seats to sit upon, as those had who succeeded Moses, and are said to sit in his chair; and it was usual to call to men and instruct them in open public places; hence Wisdom is said to utter her voice in the streets, in the opening of the gates, at the entry of the city, at the coming in at the doors, Prov 1:20; but Job here speaks of himself as a civil magistrate, as a judge upon the bench, who had a seat or throne erected for him to sit upon, while he was hearing and trying causes; and this was set up in the street under the open air, before the gate of the city, where the whole city might be convened together, and hear and see justice done to their neighbours; in such a street, before the gate of the city, Ezra read the law to Israel; and in such an one Hezekiah got the people of Israel together, and spoke comfortably to them when invaded by Sennacherib; see Neh 8:2; and the Arabs, to this day, hold their courts of justice in an open place under the heavens, as in a field, or in a market place (p); and it is right that courts of justice should be open and accessible to all.
(o) "super civitatem", Pagninus, Montanus, Schmidt; "super urbe", Schultens. (p) Norden's Travels in Egypt and Nubia, vol. 2. p. 140, 141, 158. See Joseph. Antiqu. l. 18. c. 5. sect. 6.
John Wesley
29:7 Seat - When I caused the seat of justice to be set for me. By this, and several other expressions, it appears that Job was a magistrate. Street - In that open place, near the gate, where the people assembled for the administration of justice.
Robert Jamieson, A. R. Fausset and David Brown
29:7 The great influence Job had over young and old, and noblemen.
through . . . street!--rather, When I went out of my house, in the country (see Job 1:1, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylÃ&brvbr;a of the city, such as is found in the remains of Nineveh and Persepolis (Is 59:14; Ps 55:11; Ps 127:5).
29:829:8: Տեսանէին զիս երիտասարդք՝ եւ թաքչէին. եւ ծերք՝ եւ յոտն կային[9355]։ [9355] Ոսկան. Ծերք յոտն կային։
8 Տեսնում էին ինձ երիտասարդներ եւ քաշւում էին, ու կանգնում էին ծերերը ոտքի:
8 Երիտասարդները զիս տեսնելով կը պահուէին Ու ծերերը ոտքի կ’ելլէին, կը կանգնէին,
տեսանէին զիս երիտասարդք` եւ թաքչէին, եւ ծերք` եւ յոտն կային:

29:8: Տեսանէին զիս երիտասարդք՝ եւ թաքչէին. եւ ծերք՝ եւ յոտն կային[9355]։
[9355] Ոսկան. Ծերք յոտն կային։
8 Տեսնում էին ինձ երիտասարդներ եւ քաշւում էին, ու կանգնում էին ծերերը ոտքի:
8 Երիտասարդները զիս տեսնելով կը պահուէին Ու ծերերը ոտքի կ’ելլէին, կը կանգնէին,
zohrab-1805▾ eastern-1994▾ western am▾
29:829:8 юноши, увидев меня, прятались, а старцы вставали и стояли;
29:8 ἰδόντες οραω view; see με με me νεανίσκοι νεανισκος young man ἐκρύβησαν κρυπτω hide πρεσβῦται πρεσβυτης old one δὲ δε though; while πάντες πας all; every ἔστησαν ιστημι stand; establish
29:8 רָא֣וּנִי rāʔˈûnî ראה see נְעָרִ֣ים nᵊʕārˈîm נַעַר boy וְ wᵊ וְ and נֶחְבָּ֑אוּ neḥbˈāʔû חבא hide וִֽ֝ ˈwˈi וְ and ישִׁישִׁים yšîšîm יָשִׁישׁ aged קָ֣מוּ qˈāmû קום arise עָמָֽדוּ׃ ʕāmˈāḏû עמד stand
29:8. videbant me iuvenes et abscondebantur et senes adsurgentes stabantThe young men saw me, and hid themselves: and the old men rose up and stood.
8. The young men saw me and hid themselves, and the aged rose up and stood;
29:8. The youths saw me and hid themselves, and the elders, rising up, remained standing.
29:8. The young men saw me, and hid themselves: and the aged arose, [and] stood up.
The young men saw me, and hid themselves: and the aged arose, [and] stood up:

29:8 юноши, увидев меня, прятались, а старцы вставали и стояли;
29:8
ἰδόντες οραω view; see
με με me
νεανίσκοι νεανισκος young man
ἐκρύβησαν κρυπτω hide
πρεσβῦται πρεσβυτης old one
δὲ δε though; while
πάντες πας all; every
ἔστησαν ιστημι stand; establish
29:8
רָא֣וּנִי rāʔˈûnî ראה see
נְעָרִ֣ים nᵊʕārˈîm נַעַר boy
וְ wᵊ וְ and
נֶחְבָּ֑אוּ neḥbˈāʔû חבא hide
וִֽ֝ ˈwˈi וְ and
ישִׁישִׁים yšîšîm יָשִׁישׁ aged
קָ֣מוּ qˈāmû קום arise
עָמָֽדוּ׃ ʕāmˈāḏû עמד stand
29:8. videbant me iuvenes et abscondebantur et senes adsurgentes stabant
The young men saw me, and hid themselves: and the old men rose up and stood.
29:8. The youths saw me and hid themselves, and the elders, rising up, remained standing.
29:8. The young men saw me, and hid themselves: and the aged arose, [and] stood up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:8: The young men saw me, and hid themselves - From all classes of persons I had the most marked respect. The Young, through modesty and bashfulness, shrunk back, and were afraid to meet the eye of their prince; and the Aged rose from their seats when I entered the place of judgment. These were the elders of the people, who also sat with the judge, and assisted in all legal cases.
Albert Barnes: Notes on the Bible - 1834
29:8: The young men saw me, and hid themselves - That is, they retired as if awed at my presence. They gave place to me, or Rev_erently withdrew as I passed along.
And the aged arose, and stood up - They not merely rose, but they continued to stand still until I had passed by. "This is a most elegant description, and exhibits most correctly the great Rev_erence and respect which was paid, even by the old and the decrepit, to the holy man, in passing along the streets, or when he sat in public. They not only rose, which in men so old was a great mark of distinction, but they stood; and they continued to do it, though the attempt was so difficult." Lowth. The whole image presents a beautiful illustration of Oriental manners, and of the respect paid to a man of known excellence of character and distinction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:8: young men: Lev 19:32; Pro 16:31, Pro 20:8; Rom 13:3, Rom 13:4; Tit 3:1; Pe1 5:5
the aged: Rom 13:7; Pe1 2:17
Job 29:9
Geneva 1599
29:8 The young men saw me, and (e) hid themselves: and the aged arose, [and] stood up.
(e) Being ashamed of their lightness and afraid of my gravity.
John Gill
29:8 The young men saw me, and hid themselves,.... Through a veneration of him; which was much, since young men, through a vain conceit and opinion of themselves, are apt to treat their superiors in age with slight, neglect, and contempt; or through fear, lest he should spy them, and call them to him, and examine them closely concerning their conduct and behaviour, and reprove them for their youthful follies he might have knowledge of:
and the aged arose and stood up; as he passed by them, to show their respect unto him; or when he came into court, they rose up, and continued standing until he had took his seat; and even then kept the same posture, attending to his counsel and instruction, to his definitive sentence and decision of matters in debate; though they were venerable persons themselves, and such as before whom young men were to arise, Lev 19:32; and were also men of wisdom and prudence, Job 12:12; yet these men rose and stood up, paying a deference to Job's superior sense and judgment.
Robert Jamieson, A. R. Fausset and David Brown
29:8 hid--not literally; rather, "stepped backwards," reverentially. The aged, who were already seated, arose and remained standing (Hebrew) until Job seated himself. Oriental manners.
29:929:9: Ճո՛խք դադարէին ՚ի խօսելոյ, եւ դնէին մատունս ՚ի վերայ բերանոյ իւրեանց[9356]։ [9356] Ոմանք. Ճոխք՝ եւ դադարէին... ՚ի վերայ բերանոց իւ՛՛։
9 Ընդհատում էին իրենց խօսքն անգամ մեծատունները, մատները դնում իրենց բերանին:
9 Իշխանները խօսելէն կը դադարէին Ու ձեռքերնին իրենց բերնին վրայ կը դնէին
ճոխք դադարէին ի խօսելոյ, եւ դնէին մատունս ի վերայ բերանոյ իւրեանց:

29:9: Ճո՛խք դադարէին ՚ի խօսելոյ, եւ դնէին մատունս ՚ի վերայ բերանոյ իւրեանց[9356]։
[9356] Ոմանք. Ճոխք՝ եւ դադարէին... ՚ի վերայ բերանոց իւ՛՛։
9 Ընդհատում էին իրենց խօսքն անգամ մեծատունները, մատները դնում իրենց բերանին:
9 Իշխանները խօսելէն կը դադարէին Ու ձեռքերնին իրենց բերնին վրայ կը դնէին
zohrab-1805▾ eastern-1994▾ western am▾
29:929:9 князья удерживались от речи и персты полагали на уста свои;
29:9 ἁδροὶ αδρος though; while ἐπαύσαντο παυω stop λαλοῦντες λαλεω talk; speak δάκτυλον δακτυλος finger ἐπιθέντες επιτιθημι put on; put another ἐπὶ επι in; on στόματι στομα mouth; edge
29:9 שָׂ֭רִים ˈśārîm שַׂר chief עָצְר֣וּ ʕāṣᵊrˈû עצר restrain בְ vᵊ בְּ in מִלִּ֑ים millˈîm מִלָּה word וְ֝ ˈw וְ and כַ֗ף ḵˈaf כַּף palm יָשִׂ֥ימוּ yāśˌîmû שׂים put לְ lᵊ לְ to פִיהֶֽם׃ fîhˈem פֶּה mouth
29:9. principes cessabant loqui et digitum superponebant ori suoThe princes ceased to speak, and laid the finger on their mouth.
9. The princes refrained talking, and laid their hand on their mouth;
29:9. The leaders stopped talking, and they placed a finder over their mouth.
29:9. The princes refrained talking, and laid [their] hand on their mouth.
The princes refrained talking, and laid [their] hand on their mouth:

29:9 князья удерживались от речи и персты полагали на уста свои;
29:9
ἁδροὶ αδρος though; while
ἐπαύσαντο παυω stop
λαλοῦντες λαλεω talk; speak
δάκτυλον δακτυλος finger
ἐπιθέντες επιτιθημι put on; put another
ἐπὶ επι in; on
στόματι στομα mouth; edge
29:9
שָׂ֭רִים ˈśārîm שַׂר chief
עָצְר֣וּ ʕāṣᵊrˈû עצר restrain
בְ vᵊ בְּ in
מִלִּ֑ים millˈîm מִלָּה word
וְ֝ ˈw וְ and
כַ֗ף ḵˈaf כַּף palm
יָשִׂ֥ימוּ yāśˌîmû שׂים put
לְ lᵊ לְ to
פִיהֶֽם׃ fîhˈem פֶּה mouth
29:9. principes cessabant loqui et digitum superponebant ori suo
The princes ceased to speak, and laid the finger on their mouth.
29:9. The leaders stopped talking, and they placed a finder over their mouth.
29:9. The princes refrained talking, and laid [their] hand on their mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:9: The princes refrained talking - They never ventured an opinion in opposition to mine; so fully were they persuaded of the justice and integrity of my decision.
Albert Barnes: Notes on the Bible - 1834
29:9: The princes refrained talking - As a mark of respect, or in awe of his presence.
And laid their hand on their mouth - To lay the finger or the hand on the mouth is every where an action expressive of silence or respect; Notes, . "In one of the subterranean vaults of Egypt, where the mummies lie buried, they found in the coffin an embalmed body of a woman, before which was placed a figure of wood, representing a youth on his knees, laying a finger on his mouth, and holding in his other hand a sort of chafing dish, which was placed on his head, and in which, without doubt, had been some perfumes." Maillet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:9: refrained: Job 4:2, Job 7:11; Pro 10:19; Jam 1:19
laid: Job 21:5, Job 40:4; Jdg 18:19; Pro 30:32
Job 29:10
Geneva 1599
29:9 The princes refrained talking, and laid [their] hand on their (f) mouth.
(f) Acknowledging my wisdom.
John Gill
29:9 The princes refrained talking,.... Who were in court before Job came in, and were either talking with one another about indifferent matters, or were giving their opinion in a case before them; but no sooner did Job make his appearance, but they left off talking, and would not proceed any further; they laid a restraint upon their words, and curbed themselves from speaking any more till they had heard his opinion:
and laid their hand on their mouth; as a token of silence, Judg 18:19.
Robert Jamieson, A. R. Fausset and David Brown
29:9 (Job 4:2; see on Job 21:5).
Refrained talking--stopped in the middle of their speech.
29:1029:10: Ոյք լսէին զինէն՝ երանէի՛ն ինձ. եւ լեզուք նոցա ՚ի քիմս իւրեանց կցեցան։
10 Ովքեր բան էին լսում իմ մասին՝ երանի տալիս, ու նրանց լեզուն քիմքին էր կպչում:
10 Ազնուականները ձայներնին կը կտրէին, Անոնց լեզուն իրենց քիմքին կը փակչէր։
[282]Ոյք լսէին զինէն` երանէին ինձ``, եւ լեզուք նոցա ի քիմս իւրեանց կցեցան:

29:10: Ոյք լսէին զինէն՝ երանէի՛ն ինձ. եւ լեզուք նոցա ՚ի քիմս իւրեանց կցեցան։
10 Ովքեր բան էին լսում իմ մասին՝ երանի տալիս, ու նրանց լեզուն քիմքին էր կպչում:
10 Ազնուականները ձայներնին կը կտրէին, Անոնց լեզուն իրենց քիմքին կը փակչէր։
zohrab-1805▾ eastern-1994▾ western am▾
29:1029:10 голос знатных умолкал, и язык их прилипал к гортани их.
29:10 οἱ ο the δὲ δε though; while ἀκούσαντες ακουω hear ἐμακάρισάν μακαριζω count blessed / prosperous με με me καὶ και and; even γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him τῷ ο the λάρυγγι λαρυγξ larynx αὐτῶν αυτος he; him ἐκολλήθη κολλαω cling; join
29:10 קֹול־ qôl- קֹול sound נְגִידִ֥ים nᵊḡîḏˌîm נָגִיד chief נֶחְבָּ֑אוּ neḥbˈāʔû חבא hide וּ֝ ˈû וְ and לְשֹׁונָ֗ם lᵊšônˈām לָשֹׁון tongue לְ lᵊ לְ to חִכָּ֥ם ḥikkˌām חֵךְ palate דָּבֵֽקָה׃ dāvˈēqā דבק cling, cleave to
29:10. vocem suam cohibebant duces et lingua eorum gutturi suo adherebatThe rulers held their peace, and their tongue cleaved to their throat.
10. The voice of the nobles was hushed, and their tongue cleaved to the roof of their mouth.
29:10. The commanders subdued their voice, and their tongue adhered to their throat.
29:10. The nobles held their peace, and their tongue cleaved to the roof of their mouth.
The nobles held their peace, and their tongue cleaved to the roof of their mouth:

29:10 голос знатных умолкал, и язык их прилипал к гортани их.
29:10
οἱ ο the
δὲ δε though; while
ἀκούσαντες ακουω hear
ἐμακάρισάν μακαριζω count blessed / prosperous
με με me
καὶ και and; even
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
τῷ ο the
λάρυγγι λαρυγξ larynx
αὐτῶν αυτος he; him
ἐκολλήθη κολλαω cling; join
29:10
קֹול־ qôl- קֹול sound
נְגִידִ֥ים nᵊḡîḏˌîm נָגִיד chief
נֶחְבָּ֑אוּ neḥbˈāʔû חבא hide
וּ֝ ˈû וְ and
לְשֹׁונָ֗ם lᵊšônˈām לָשֹׁון tongue
לְ lᵊ לְ to
חִכָּ֥ם ḥikkˌām חֵךְ palate
דָּבֵֽקָה׃ dāvˈēqā דבק cling, cleave to
29:10. vocem suam cohibebant duces et lingua eorum gutturi suo adherebat
The rulers held their peace, and their tongue cleaved to their throat.
29:10. The commanders subdued their voice, and their tongue adhered to their throat.
29:10. The nobles held their peace, and their tongue cleaved to the roof of their mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:10: The nobles held their peace - Princes שרים sarim, and Nobles, נגידים negidim, must have been two different classes of the great men of Idumea. שר sar, Prince, director, or ruler, was probably the head of a township, or what we would call a magistrate of a particular district. נגיד nagid, a Noble, or one of those who had the privilege of standing before, or in the presence of, the chief ruler. The participle נגד neged is frequently used to signify before, in the presence of, publicly, openly. And on this account, it is most likely that the noun means one of those nobles or counsellors who were always admitted to the royal presence. Mr. Good thinks that renowned speakers or eminent orators are meant: and others have embraced the same opinion. Job here intimates that his judgment was so sound, his decisions so accredited, and his reasoning power so great, that every person paid him the utmost deference.
Albert Barnes: Notes on the Bible - 1834
29:10: The nobles - Margin, "The voice of the nobles was hid." Literally, this may be rendered, "as to the voice the nobles hid themselves;" or the phrase here employed (נגידים קול נחבאו nechâ bâ'û qô l nā gı̂ ydiym) may be rendered, "the voice of the nobles was hid" - it being common in the Hebrew when two nouns come together, of different numbers and gender, for the verb to conform to the latter. Rosenmuller. The word "nobles" here is to be understood in the sense of "counsellors," or men of rank. They would now be called "Emirs," or "Sheiks."
And their tongue cleaved to the roof of their mouth - They were so awed by my presence that they could not speak.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:10: nobles held their peace: Heb. voice of the nobles was hid, their tongue. Psa 137:6; Eze 3:26
Job 29:11
John Gill
29:10 The nobles held their peace,.... These may be in some respects inferior to the others; not princes of the blood, or sons of kings, who were properly princes, and yet great personages, of a noble extraction, and of considerable families: some think the leaders and generals of armies are meant, commanders and captains, and such like military officers, those sons of Mars, who are generally bold and daring, boisterous and blustering, and full of talk; and yet even these held their peace in the presence of Job:, or their "voice was hid" (r); it could not be heard:
and their tongue cleaved to the roof of their mouth; so that they had no use of it, and it was as if they had none, see Ezek 3:26. Here are various expressions made use of, signifying the profound silence of great personages while Job was present; and this silence was owing either to a consciousness of their own weakness, and lest they should, by speaking before him, betray it, and he should expose them; or to the desire they had of hearing Job's opinion first, which was as an oracle to them, and usually determined matters in debate before them; such high sentiments did they entertain of Job's good sense and abilities.
(r) "occultabatur", Drusius; "occultabat se", Piscator.
John Wesley
29:10 Cleaved - It lay as still as if he had done so.
Robert Jamieson, A. R. Fausset and David Brown
29:10 Margin, "voice--hid," that is, "hushed" (Ezek 3:26).
Tongue cleaved, &c.--that is, awed by my presence, the emirs or sheiks were silent.
29:1129:11: Զի ունկն որ լսէր՝ երանի՛ տայր ինձ. եւ ակն որ տեսանէր՝ խորշէր յինէն։
11 Զի ականջը, որ ունկնդրում էր ինձ, երնէկ էր տալիս, ինձ տեսնող աչքը մի կողմ էր շրջւում:
11 Ինծի մտիկ ընող ականջը ‘Երանի՜’ կ’ըսէր ինծի Ու զիս տեսնող աչքը կը վկայէր ինծի համար։
Զի ունկն որ լսէր` երանի տայր ինձ, եւ ակն որ տեսանէր` [283]խորշէր յինէն:

29:11: Զի ունկն որ լսէր՝ երանի՛ տայր ինձ. եւ ակն որ տեսանէր՝ խորշէր յինէն։
11 Զի ականջը, որ ունկնդրում էր ինձ, երնէկ էր տալիս, ինձ տեսնող աչքը մի կողմ էր շրջւում:
11 Ինծի մտիկ ընող ականջը ‘Երանի՜’ կ’ըսէր ինծի Ու զիս տեսնող աչքը կը վկայէր ինծի համար։
zohrab-1805▾ eastern-1994▾ western am▾
29:1129:11 Ухо, слышавшее меня, ублажало меня; око видевшее восхваляло меня,
29:11 ὅτι οτι since; that οὖς ους ear ἤκουσεν ακουω hear καὶ και and; even ἐμακάρισέν μακαριζω count blessed / prosperous με με me ὀφθαλμὸς οφθαλμος eye; sight δὲ δε though; while ἰδών οραω view; see με με me ἐξέκλινεν εκκλινω deviate; avoid
29:11 כִּ֤י kˈî כִּי that אֹ֣זֶן ʔˈōzen אֹזֶן ear שָׁ֭מְעָה ˈšāmᵊʕā שׁמע hear וַֽ wˈa וְ and תְּאַשְּׁרֵ֑נִי ttᵊʔaššᵊrˈēnî אשׁר be happy וְ wᵊ וְ and עַ֥יִן ʕˌayin עַיִן eye רָ֝אֲתָ֗ה ˈrāʔᵃṯˈā ראה see וַ wa וְ and תְּעִידֵֽנִי׃ ttᵊʕîḏˈēnî עוד warn, to witness
29:11. auris audiens beatificabat me et oculus videns testimonium reddebat mihiThe ear that heard me blessed me, and the eye that saw me gave witness to me:
11. For when the ear heard , then it blessed me; and when the eye saw , it gave witness unto me:
29:11. The ear that heard me, blessed me, and the eye that saw me, gave testimony for me.
29:11. When the ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:
When the ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:

29:11 Ухо, слышавшее меня, ублажало меня; око видевшее восхваляло меня,
29:11
ὅτι οτι since; that
οὖς ους ear
ἤκουσεν ακουω hear
καὶ και and; even
ἐμακάρισέν μακαριζω count blessed / prosperous
με με me
ὀφθαλμὸς οφθαλμος eye; sight
δὲ δε though; while
ἰδών οραω view; see
με με me
ἐξέκλινεν εκκλινω deviate; avoid
29:11
כִּ֤י kˈî כִּי that
אֹ֣זֶן ʔˈōzen אֹזֶן ear
שָׁ֭מְעָה ˈšāmᵊʕā שׁמע hear
וַֽ wˈa וְ and
תְּאַשְּׁרֵ֑נִי ttᵊʔaššᵊrˈēnî אשׁר be happy
וְ wᵊ וְ and
עַ֥יִן ʕˌayin עַיִן eye
רָ֝אֲתָ֗ה ˈrāʔᵃṯˈā ראה see
וַ wa וְ and
תְּעִידֵֽנִי׃ ttᵊʕîḏˈēnî עוד warn, to witness
29:11. auris audiens beatificabat me et oculus videns testimonium reddebat mihi
The ear that heard me blessed me, and the eye that saw me gave witness to me:
29:11. The ear that heard me, blessed me, and the eye that saw me, gave testimony for me.
29:11. When the ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:
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. Впечатление, производимое личностью Иова, его общественною и частною деятельностью было таково, что слышавшие о нем считали его достойным всех благ и призывали их на него, а видевшие не могли воздержаться от прославления (ср. Притч XXXI:28).
Adam Clarke: Commentary on the Bible - 1831
29:11: When the ear heard me - This and the six following verses present us with a fine exhibition of a man full of benevolence and charity, acting up to the highest dictates of those principles, and rendering the miserable of all descriptions happy, by the constant exercise of his unconfined philanthropy.
Albert Barnes: Notes on the Bible - 1834
29:11: When the ear heard me. - A personification for "they who heard me speak, blessed me." That is, they commended or praised me.
And when the eye saw me - All who saw me.
It gave witness to me - That is, the fixed attention to what he said and the admiration which was shown by the eyes of the multitudes, were witnesses of the respect and honor in which he was held. Gray has a beautiful expression similar to this when he says,
"He reads his history in a nation's eyes."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:11: the ear: Job 31:20; Pro 29:2; Luk 4:22, Luk 11:27
Job 29:12
Carl Friedrich Keil and Franz Delitzsch
29:11
11 For an ear heard, and called me happy;
And an eye saw, and bear witness to me:
12 For I rescued the sufferer who cried for help,
And the orphan, and him that had no helper.
13 The blessing of him that was ready to perish came upon me,
And I made the widow's heart rejoice.
14 I put on justice, and it put me on;
As a robe and turban was my integrity.
Thus imposing was the impression of his personal appearance wherever he appeared; for (כּי explic.) the fulness of the blessing of the possession of power and of prosperity which he enjoyed was so extraordinary, that one had only to hear of it to call him happy, and that, especially if any one saw it with his own eyes, he was obliged to bear laudatory testimony to him. The futt. consec. affirm what was the inevitable consequence of hearing and seeing; העיד, seq. acc., is used like הזכּיר in the signification of laudatory recognition. The expression is not brachylogical for ותּעד לּי (vid., on Job 31:18); for from 3Kings 21:10, 3Kings 21:13, we perceive that העיד with the acc. of the person signifies to make any one the subject of assertion, whether he be lower or higher in rank (comp. the New Testament word, especially in Luke, μαρτυρεῖσθαι). It was, however, not merely the outward manifestation of his unusual prosperity which called forth such admiration, but his active benevolence united with the abundant resources at his command. For where there was a sufferer who cried for help he, relieved him, especially orphans and those who had no helper. ולא־עזר לו is either a new third object, or a closer definition of what precedes: the orphan and (in this state of orphanhood) helpless one. The latter is more probable both here and in the Salomonic primary passage, Ps 72:12; in the other case ואשׁר אין־עזר לח might be expected.
Job 29:13
The blessing (בּרכּת with closely closed penult.) of those who stood on the brink of destruction (אובד, interiturus, as Job 31:19; Prov 31:6), and owed their rescue to him, came upon him; and the heart of the widow to whom he gave assistance, compensating for the assistance of her lost husband, he filled with gladness (הרנין causative, as Ps 65:9). For the primary attribute, the fundamental character of his way of thinking and acting, was צדק, a holding fast to the will of God, which before everything else calls for sympathizing love (root צדק, Arab. ṣdq, to be hard, firm, stiff, e.g., rumh-un sadq-un, according to the Kamus: a hard, firm, straight spear), and משׁפּט, judgment and decision in favour of right and equity against wrong and injustice. Righteousness is here called the garment which he put on (as Ps 132:9, comp. Is 11:5; Is 59:17), and right is the robe and turban with which he adorns himself (comp. Is 61:10); as by Arabian poets noble attributes are also called garments, which God puts on any one, or which any one puts on himself (albasa).
(Note: In Beidhwi, if I remember rightly, this expression occurs once, Arab. 'l-tdrr‛ blbls 'l-tqwy, i.e., "clothing one's self in the armour of the fear of God.")
Righteousness is compared to the לבושׁ (corresponding to the thob, i.e., garment, indusium, of the nomads) which is worn on the naked body, justice to the צניף, a magnificent turban (corresponding to the kefije, consisting of a thick cotton cloth, and fastened with a cord made of camel's hair), and the magnificent robe (corresponding to the second principal article of clothing, the ‛abâ). The lxx, Jer., Syr., and Arab. wrongly refer ויּלבּשׁני to משׁפטי of the second half of the verse, while, on the contrary, it is said of צדק, per antanaclasin, that Job put this on, and this in turn put Job on, induit; for וילבשׁני, as the usage of the language, as we have it, elsewhere shows, does not signify: it (righteousness) clothed me well (Umbr.), or: adorned me (Ew., Vaih.), also not: it dressed me out (Schlottm.), but only: it put me on as a garment, i.e., it made me so its own, that my whole appearance was the representation of itself, as in Judg 6:34 and twice in the Chronicles, of the Spirit of Jehovah it is said that He puts on any one, induit, when He makes any one the organ of His own manifestation.
Geneva 1599
29:11 When the (g) ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:
(g) All that heard me, praised me.
John Gill
29:11 When the ear heard me, then it blessed me,.... The ear of the common people assembled together to hear causes tried, and how they would go; when they heard Job give his opinion in court, or the definitive sentence passed by him as a judge, they all applauded his wisdom and justice; they highly praised and commended him; in which sense the word "blessed" is used, Prov 31:28; or they wished a blessing on him; they prayed for his welfare, as it becomes people to do for those that are in authority, especially wise and faithful magistrates; or they accounted him a blessed man, and called him so, Lk 1:48; as he was, both in a temporal sense, being blessed with a great plenty of earthly things, and also blessed with all spiritual blessings in Christ, with an abundance of grace, and with a title to eternal glory; as well as he was blessed as a magistrate, with great wisdom, and with great integrity and uprightness in the discharge of his office:
and when the eye saw me, it gave witness to me: of his gracefulness and gravity, of his honesty and faithfulness, of his good behaviour among his neighbours, and of his wise conduct in the courts of judicature.
John Wesley
29:11 Witness - Gave testimony to my pious, and just, and blameless conversation.
Robert Jamieson, A. R. Fausset and David Brown
29:11 blessed--extolled my virtues (Prov 31:28). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me.
gave witness--to my honorable character. Image from a court of justice (Lk 4:22).
the eye--that is, "face to face"; antithesis to
ear--that is, report of me.
29:1229:12: Զի փրկեցի զաղքատն ՚ի ձեռանէ հզօրին. եւ որբոյ որոյ ո՛չ էր օգնական՝ օգնեցի՛։
12 Զի աղքատին ես հզօրի ձեռքից էի ազատել ու օժանդակել անօգ որբուկին:
12 Վասն զի ես աղաղակող աղքատը Եւ որբն ու օգնութիւն չունեցողը կ’ազատէի։
Զի փրկեցի զաղքատն [284]ի ձեռանէ հզօրին, եւ`` որբոյ որոյ ոչ էր օգնական` օգնեցի:

29:12: Զի փրկեցի զաղքատն ՚ի ձեռանէ հզօրին. եւ որբոյ որոյ ո՛չ էր օգնական՝ օգնեցի՛։
12 Զի աղքատին ես հզօրի ձեռքից էի ազատել ու օժանդակել անօգ որբուկին:
12 Վասն զի ես աղաղակող աղքատը Եւ որբն ու օգնութիւն չունեցողը կ’ազատէի։
zohrab-1805▾ eastern-1994▾ western am▾
29:1229:12 потому что я спасал страдальца вопиющего и сироту беспомощного.
29:12 διέσωσα διασωζω thoroughly save; bring safely through γὰρ γαρ for πτωχὸν πτωχος bankrupt; beggarly ἐκ εκ from; out of χειρὸς χειρ hand δυνάστου δυναστης dynasty; dynast καὶ και and; even ὀρφανῷ ορφανος orphaned ᾧ ος who; what οὐκ ου not ἦν ειμι be βοηθός βοηθος helper ἐβοήθησα βοηθεω help
29:12 כִּֽי־ kˈî- כִּי that אֲ֭מַלֵּט ˈʔᵃmallēṭ מלט escape עָנִ֣י ʕānˈî עָנִי humble מְשַׁוֵּ֑עַ mᵊšawwˈēₐʕ שׁוע cry וְ֝ ˈw וְ and יָתֹ֗ום yāṯˈôm יָתֹום orphan וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not עֹזֵ֥ר ʕōzˌēr עזר help לֹֽו׃ lˈô לְ to
29:12. quod liberassem pauperem vociferantem et pupillum cui non esset adiutorBecause I had delivered the poor man that cried out; and the fatherless, that had no helper.
12. Because I delivered the poor that cried, the fatherless also, that had none to help him.
29:12. This was because I had freed the poor, who cried out, and the orphan, who had no helper.
29:12. Because I delivered the poor that cried, and the fatherless, and [him that had] none to help him.
Because I delivered the poor that cried, and the fatherless, and [him that had] none to help him:

29:12 потому что я спасал страдальца вопиющего и сироту беспомощного.
29:12
διέσωσα διασωζω thoroughly save; bring safely through
γὰρ γαρ for
πτωχὸν πτωχος bankrupt; beggarly
ἐκ εκ from; out of
χειρὸς χειρ hand
δυνάστου δυναστης dynasty; dynast
καὶ και and; even
ὀρφανῷ ορφανος orphaned
ος who; what
οὐκ ου not
ἦν ειμι be
βοηθός βοηθος helper
ἐβοήθησα βοηθεω help
29:12
כִּֽי־ kˈî- כִּי that
אֲ֭מַלֵּט ˈʔᵃmallēṭ מלט escape
עָנִ֣י ʕānˈî עָנִי humble
מְשַׁוֵּ֑עַ mᵊšawwˈēₐʕ שׁוע cry
וְ֝ ˈw וְ and
יָתֹ֗ום yāṯˈôm יָתֹום orphan
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
עֹזֵ֥ר ʕōzˌēr עזר help
לֹֽו׃ lˈô לְ to
29:12. quod liberassem pauperem vociferantem et pupillum cui non esset adiutor
Because I had delivered the poor man that cried out; and the fatherless, that had no helper.
29:12. This was because I had freed the poor, who cried out, and the orphan, who had no helper.
29:12. Because I delivered the poor that cried, and the fatherless, and [him that had] none to help him.
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
12-17. Причины подобного отношения к Иову заключались в его добродетели, и особенно милосердии и правосудии.

12-13. Он не только не угнетал беспомощных, вдов и сирот, как утверждал Елифаз (XXII:9), но оказывал им поддержку и помощь, не оставался глух к их воплям (ср. Пс LXXI:12). Поэтому он был благословляем теми стоящими на краю гибели ("погибающими", евр. "овед", ср. XXXI:19; Притч XXXI:6), которых спасал (ср. Пс LXXI:12-15).
Adam Clarke: Commentary on the Bible - 1831
29:12: Because I delivered the poor that cried - This appears to be intended as a refutation of the charges produced by Eliphaz,10, to confute which Job appeals to facts, and to public testimony.
Albert Barnes: Notes on the Bible - 1834
29:12: Because I delivered the poor that cried - This is spoken of himself as a magistrate or judge - for the whole description relates to that. The meaning is, that when the poor man, who had no means of employing counsel, brought his cause before him, he heard him and delivered him from the grasp of the oppressor. He never made an appeal to him in vain; compare Pro 21:13; Pro 24:11-12.
And the fatherless - The orphan who brought his cause before him. He became the patron and protector of those whose natural protectors - their parents - had been removed by death; compare the notes at Isa 1:17.
And him that had none to help him - The poor man who had no powerful patron. Job says that, as a magistrate, he particularly regarded the cause of such persons, and saw that justice was done them - a beautiful image of the administration of justice in patriarchal times. This is the sense in which our translators understood this. But the parallelism seems rather to require that this should be applied to the fatherless who had no one to aid him, and the Hebrew, by understanding the ו (w) conjunctive as meaning "when," will bear this construction. So it is understood by Rosenmuller, Umbreit, Herder, and Noyes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:12: I delivered: Job 22:5-9; Neh 5:2-13; Psa 72:12, Psa 82:2-4; Pro 21:13, Pro 24:11, Pro 24:12; Jer 22:16
the fatherless: Exo 22:22-24; Deu 10:18; Psa 68:5; Jam 1:27
Job 29:13
Geneva 1599
29:12 Because I delivered the (i) poor that cried, and the fatherless, and [him that had] none to help him.
(i) Because his adversaries did so much charge him with wickedness, he is compelled to render account of his life.
John Gill
29:12 Because I delivered the poor that cried,.... This honour and esteem he had not because of his grandeur and riches, because of his worldly wealth and substance, but because of the goodness of his disposition, and because of the good he did to men, his acts of pity and compassion to the poor, and of the justice he did to all men; the poor and the afflicted, when they cried to him for help, he delivered them out of the hands of their oppressors:
and the fatherless; the care and defence of which belongs to judges and civil magistrates, see Ps 82:1;
and him that had none to help him; as the poor and fatherless seldom have; there is power on the side of the oppressors of them, but they have few or none to take their parts, and to be their comforters, Eccles 4:1; in these instances Job imitated God, and was a follower of him, as a dear child of his; who, when this and the other poor man cries unto him, he hears, saves, and delivers out of all their troubles; he is the helper, yea, the father of the fatherless, and the judge of the widow; and, when there is no help from men, he is a present help in times of need.
Robert Jamieson, A. R. Fausset and David Brown
29:12 The grounds on which Job was praised (Job 29:11), his helping the afflicted (Ps 72:12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate: "The fatherless who had none to help him."
29:1329:13: Օրհնութիւն կորուսելոյն ՚ի վերայ իմ եկեսցէ. եւ բերան այրւոյն զիս օրհնեաց։
13 Կեանքից հեռացող մարդկանց օրհնանքը տեղում էր վրաս, այրու բերանը օրհնաբանում ինձ:
13 Կորսուելու վրայ եղողին օրհնութիւնը վրաս կու գար Ու որբեւայրիին սիրտը կ’ուրախացնէի։
Օրհնութիւն կորուսելոյն ի վերայ իմ [285]եկեսցէ, եւ բերան այրւոյն զիս օրհնեաց:

29:13: Օրհնութիւն կորուսելոյն ՚ի վերայ իմ եկեսցէ. եւ բերան այրւոյն զիս օրհնեաց։
13 Կեանքից հեռացող մարդկանց օրհնանքը տեղում էր վրաս, այրու բերանը օրհնաբանում ինձ:
13 Կորսուելու վրայ եղողին օրհնութիւնը վրաս կու գար Ու որբեւայրիին սիրտը կ’ուրախացնէի։
zohrab-1805▾ eastern-1994▾ western am▾
29:1329:13 Благословение погибавшего приходило на меня, и сердцу вдовы доставлял я радость.
29:13 εὐλογία ευλογια commendation; acclamation ἀπολλυμένου απολλυμι destroy; lose ἐπ᾿ επι in; on ἐμὲ εμε me ἔλθοι ερχομαι come; go στόμα στομα mouth; edge δὲ δε though; while χήρας χηρα widow με με me εὐλόγησεν ευλογεω commend; acclaim
29:13 בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing אֹ֭בֵד ˈʔōvēḏ אבד perish עָלַ֣י ʕālˈay עַל upon תָּבֹ֑א tāvˈō בוא come וְ wᵊ וְ and לֵ֖ב lˌēv לֵב heart אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow אַרְנִֽן׃ ʔarnˈin רנן cry of joy
29:13. benedictio perituri super me veniebat et cor viduae consolatus sumThe blessing of him that was ready to perish came upon me, and I comforted the heart of the widow.
13. The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.
29:13. The blessing of him who would have been destroyed came upon me, and I consoled the heart of the widow.
29:13. The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.
The blessing of him that was ready to perish came upon me: and I caused the widow' s heart to sing for joy:

29:13 Благословение погибавшего приходило на меня, и сердцу вдовы доставлял я радость.
29:13
εὐλογία ευλογια commendation; acclamation
ἀπολλυμένου απολλυμι destroy; lose
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἔλθοι ερχομαι come; go
στόμα στομα mouth; edge
δὲ δε though; while
χήρας χηρα widow
με με me
εὐλόγησεν ευλογεω commend; acclaim
29:13
בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing
אֹ֭בֵד ˈʔōvēḏ אבד perish
עָלַ֣י ʕālˈay עַל upon
תָּבֹ֑א tāvˈō בוא come
וְ wᵊ וְ and
לֵ֖ב lˌēv לֵב heart
אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow
אַרְנִֽן׃ ʔarnˈin רנן cry of joy
29:13. benedictio perituri super me veniebat et cor viduae consolatus sum
The blessing of him that was ready to perish came upon me, and I comforted the heart of the widow.
29:13. The blessing of him who would have been destroyed came upon me, and I consoled the heart of the widow.
29:13. The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
29:13: The blessing of him that was ready to perish ... - Of the man who was falsely accused, and who was in danger of being condemned, or of him who was exposed to death by poverty and want.
And I caused the widow's heart to sing for joy - By becoming her patron and friend; by vindicating her cause, and saving her from the oppressive exactions of others; compare Isa 1:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:13: The blessing: Deu 24:13; Act 9:39-41; Co2 9:12-14; Ti2 1:16-18
ready: Job 31:19; Deu 26:5; Pro 31:6-9; Isa 27:13
I caused: Deu 16:11; Neh 8:10-12; Plm 1:7
sing: Psa 67:4; Isa 65:14
Job 29:14
Geneva 1599
29:13 (k) The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy.
(k) That is, I helped him who was in distress, and so he had cause to praise me.
John Gill
29:13 The blessing of him that was ready to perish came upon me,.... That were ready to perish through the oppression of others, or through want of the necessaries of life, or through false charges brought, and through false witness bore against them, and so liable to a sentence of condemnation to death, or having it passed upon them; but Job taking their part, and searching thoroughly into their cause, not only respited them from destruction, but cleared them from the charges laid against them, and which brought the blessing of those persons on him; who blessed God for him, and blessed him, wished a blessing on him in their prayers to God, who had been such a happy instrument of their deliverance from ruin and destruction; see Prov 24:11;
and I caused the widow's heart to sing for joy; by relieving her wants, defending her cause, and punishing those that oppressed her; which is the reverse of the character Eliphaz gives of Job, Job 22:9.
Robert Jamieson, A. R. Fausset and David Brown
29:13 So far was I from sending "widows" away empty (Job 22:9).
ready to perish-- (Prov 31:6).
29:1429:14: Զարդարութիւն զգեցեալ էի, եւ արկեալ զիրաւունս հանգոյն կրկնոցի[9357]։ [9357] Ոմանք. Զի զարդարութիւն զգեցեալ էի։
14 Արդարութեամբ էի զգեստաւորուել եւ իրաւունքը թիկնոցի նման գցել ինձ վրայ:
14 Արդարութիւն կը հագնէի։ Անիկա էր իմ հանդերձս։Ու ուղղամտութիւնը պատմուճանի ու խոյրի պէս էր։
Զարդարութիւն զգեցեալ էի, եւ արկեալ զիրաւունս հանգոյն կրկնոցի:

29:14: Զարդարութիւն զգեցեալ էի, եւ արկեալ զիրաւունս հանգոյն կրկնոցի[9357]։
[9357] Ոմանք. Զի զարդարութիւն զգեցեալ էի։
14 Արդարութեամբ էի զգեստաւորուել եւ իրաւունքը թիկնոցի նման գցել ինձ վրայ:
14 Արդարութիւն կը հագնէի։ Անիկա էր իմ հանդերձս։Ու ուղղամտութիւնը պատմուճանի ու խոյրի պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
29:1429:14 Я облекался в правду, и суд мой одевал меня, как мантия и увясло.
29:14 δικαιοσύνην δικαιοσυνη rightness; right standing δὲ δε though; while ἐνεδεδύκειν ενδυω dress in; wear ἠμφιασάμην αμφιαζω clothe δὲ δε though; while κρίμα κριμα judgment ἴσα ισος equal διπλοΐδι διπλοις double cloak
29:14 צֶ֣דֶק ṣˈeḏeq צֶדֶק justice לָ֭בַשְׁתִּי ˈlāvaštî לבשׁ cloth וַ wa וְ and יִּלְבָּשֵׁ֑נִי yyilbāšˈēnî לבשׁ cloth כִּֽ kˈi כְּ as מְעִ֥יל mᵊʕˌîl מְעִיל coat וְ֝ ˈw וְ and צָנִ֗יף ṣānˈîf צָנִיף turban מִשְׁפָּטִֽי׃ mišpāṭˈî מִשְׁפָּט justice
29:14. iustitia indutus sum et vestivit me sicut vestimento et diademate iudicio meoI was clad with justice: and I clothed myself with my judgment, as with a robe and a diadem.
14. I put on righteousness, and it clothed me: my justice was as a robe and a diadem.
29:14. I put on justice, and I clothed myself with my judgment, like a robe and a diadem.
29:14. I put on righteousness, and it clothed me: my judgment [was] as a robe and a diadem.
I put on righteousness, and it clothed me: my judgment [was] as a robe and a diadem:

29:14 Я облекался в правду, и суд мой одевал меня, как мантия и увясло.
29:14
δικαιοσύνην δικαιοσυνη rightness; right standing
δὲ δε though; while
ἐνεδεδύκειν ενδυω dress in; wear
ἠμφιασάμην αμφιαζω clothe
δὲ δε though; while
κρίμα κριμα judgment
ἴσα ισος equal
διπλοΐδι διπλοις double cloak
29:14
צֶ֣דֶק ṣˈeḏeq צֶדֶק justice
לָ֭בַשְׁתִּי ˈlāvaštî לבשׁ cloth
וַ wa וְ and
יִּלְבָּשֵׁ֑נִי yyilbāšˈēnî לבשׁ cloth
כִּֽ kˈi כְּ as
מְעִ֥יל mᵊʕˌîl מְעִיל coat
וְ֝ ˈw וְ and
צָנִ֗יף ṣānˈîf צָנִיף turban
מִשְׁפָּטִֽי׃ mišpāṭˈî מִשְׁפָּט justice
29:14. iustitia indutus sum et vestivit me sicut vestimento et diademate iudicio meo
I was clad with justice: and I clothed myself with my judgment, as with a robe and a diadem.
29:14. I put on justice, and I clothed myself with my judgment, like a robe and a diadem.
29:14. I put on righteousness, and it clothed me: my judgment [was] as a robe and a diadem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Другою добродетелью Иова была правда, строгое следование воле Божией, и суд ("мишфат") - решимость стоять за правду против неправды. Первою он покрывался (евр. "лабаш"), как одеждою (ср. Пс CXXXI:9; Ис XI:5; LIX:11), второй составлял его головной убор, тюрбан, т. е. Иов был носителем, органом этих добродетелей (ср. Суд VI:34: "Дух Господень объял (евр. "лабеша") Гедеона", - он сделался его органом).
Albert Barnes: Notes on the Bible - 1834
29:14: I put on righteousness - Or "justice" - as a magistrate, and in all his transactions with his fellow-men. It is common to compare moral conduct or traits of character with various articles of apparel; compare Isa 11:5, note; Isa 61:10, note.
And it clothed me - It was my covering; I was adorned with it. So we speak of being "clothed with humility;" and so, also, of the "garments of salvation."
My judgment - Or rather justice - particularly as a magistrate.
Was as a robe - The word "robe" (מעיל me‛ı̂ yl) denotes the "mantle" or outer garment that is worn by an Oriental. It constitutes the most elegant part of his dress; Notes at Isa 6:1. The idea is, that his strict justice was to him what the full flowing robe was in apparel. It was that for which he was best known; that by which he was distinguished, as one would be by an elegant and costly robe.
And a diadem - Or, "turban". The word used here צניף tsâ nı̂ yph - is from צנף tsâ naph, to roll, or wind around, and is applied to the turban, because it was thus wound around the head. It is applied to the mitre of the high priest Zac 3:5, and may also be to a diadem or crown. It more properly here, however, denotes the "turban," which in the East is an essential part of dress. The idea is, that he was fully clad or adorned with justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:14: I put: Deu 24:13; Psa 132:9; Isa 59:17, Isa 61:10; Rom 13:14; Co2 6:7; Eph 6:14; Th1 5:8; Rev 19:8
a diadem: Isa 28:5, Isa 62:3
Job 29:15
Geneva 1599
29:14 I put on (l) righteousness, and it clothed me: my judgment [was] as a robe and a diadem.
(l) I delighted to do justice, as others did to wear costly apparel.
John Gill
29:14 I put on righteousness, and it clothed me,.... Not the righteousness of his living Redeemer, the robe of righteousness and garment of salvation he had from him; though he had put on that by faith, and it was his clothing in the sight of God, which covered his person, and covered all his sins from the avenging eye of divine justice; and in which he was presented before God unblamable and irreprovable in his sight, and with which he was adorned and beautified, being made perfectly comely through it, and completely justified by it; but legal righteousness in the administration of his office as a magistrate; he put it on, that is, he exercised it, and he exercised it constantly from morning tonight, and day after day; as a man puts on his clothes in a morning, and keeps them on all the day, and which he is always repeating; and it was as visible in him, and to be seen and observed by all, as the clothes on his back; and it covered him all over as a garment does; no blemish was to be seen in him, or blame to be cast upon him, throughout the whole course of his administration; and this was a fence unto him against all calumny and reproach, as garments are against the inclemency of the weather; see 1Kings 12:3; so a godly conversation in the exercise of graces and virtues, and in the performance of duties both to God and man, is sometimes expressed by a putting them on, as garments are put on; see Eph 4:24; and these are an outward clothing to appear in before men, and should be shown forth with meekness and wisdom, so as to be beheld by men; and should be continually exercised and constantly performed; and then they are a covering with respect to men, and they appear harmless, blameless, and without rebuke, in the midst of a crooked and perverse generation; and thus, by well doing, put to silence the ignorance of foolish men, and such to the blush, those who falsely accuse their good conversation: and this in every sense was Job's case:
my judgment was as a robe and diadem; such as the high priest among the Jews wore in the execution of his office, which made him look grand and majestic; and it was usual in Job's time, as it is in ours, and has been the custom in all ages and countries, for judges and civil magistrates to be clothed in a different manner from others, as it is proper they should, to command an awe and reverence of them among the common people, and make them respectable to them: but Job did not so much regard his purple robe he was clad in, or the distinguishing turban he wore on his head, or whatever it was, and which might bear some resemblance to a mitre or a diadem; as it was his great concern to administer justice, which he reckoned his greatest honour, and was more ornamental to him than all the showy ensigns of his office; and it was this which gave him honour and esteem among all sorts of men, high and low: and his regard to the poor, before observed, did not arise from a foolish commiseration of them as poor men, and in order to get himself a name for his pity to them, but proceeded upon a principle of justice and equity, which he made the rule of his administration; he did not countenance the poor in his cause right or wrong; not the quality of the person, but the righteousness of his cause, was what he attended to; and he took his part not merely because he was a poor man, but seeing his cause was just.
John Wesley
29:14 Put on, &c. - Perhaps he did not wear these: but his steady justice was to him instead of all those ornaments.
Robert Jamieson, A. R. Fausset and David Brown
29:14 (Is 61:10; 1Chron 12:18).
judgment--justice.
diadem--tiara. Rather, "turban," "head-dress." It and the full flowing outer mantle or "robe," are the prominent characteristics of an Oriental grandee's or high priest's dress (Zech 3:5). So Job's righteousness especially characterized him.
29:1529:15: Ա՛չք էի կուրաց, եւ ո՛տք կաղաց.
15 Կոյրին աչք էի եւ կաղ մարդուն՝ ոտք ու խեղճերին՝ հայր:
15 Կոյրին աչքեր էի Ու կաղին՝ ոտքեր։
Աչք էի կուրաց եւ ոտք կաղաց:

29:15: Ա՛չք էի կուրաց, եւ ո՛տք կաղաց.
15 Կոյրին աչք էի եւ կաղ մարդուն՝ ոտք ու խեղճերին՝ հայր:
15 Կոյրին աչքեր էի Ու կաղին՝ ոտքեր։
zohrab-1805▾ eastern-1994▾ western am▾
29:1529:15 Я был глазами слепому и ногами хромому;
29:15 ὀφθαλμὸς οφθαλμος eye; sight ἤμην ειμι be τυφλῶν τυφλος blind ποὺς πους foot; pace δὲ δε though; while χωλῶν χωλος lame
29:15 עֵינַ֣יִם ʕênˈayim עַיִן eye הָ֭יִיתִי ˈhāyîṯî היה be לַֽ lˈa לְ to † הַ the עִוֵּ֑ר ʕiwwˈēr עִוֵּר blind וְ wᵊ וְ and רַגְלַ֖יִם raḡlˌayim רֶגֶל foot לַ la לְ to † הַ the פִּסֵּ֣חַ ppissˈēₐḥ פִּסֵּחַ lame אָֽנִי׃ ʔˈānî אֲנִי i
29:15. oculus fui caeco et pes claudoI was an eye to the blind, and a foot to the lame.
15. I was eyes to the blind, and feet was I to the lame.
29:15. I was an eye for the blind and a foot for the lame.
29:15. I was eyes to the blind, and feet [was] I to the lame.
I was eyes to the blind, and feet [was] I to the lame:

29:15 Я был глазами слепому и ногами хромому;
29:15
ὀφθαλμὸς οφθαλμος eye; sight
ἤμην ειμι be
τυφλῶν τυφλος blind
ποὺς πους foot; pace
δὲ δε though; while
χωλῶν χωλος lame
29:15
עֵינַ֣יִם ʕênˈayim עַיִן eye
הָ֭יִיתִי ˈhāyîṯî היה be
לַֽ lˈa לְ to
הַ the
עִוֵּ֑ר ʕiwwˈēr עִוֵּר blind
וְ wᵊ וְ and
רַגְלַ֖יִם raḡlˌayim רֶגֶל foot
לַ la לְ to
הַ the
פִּסֵּ֣חַ ppissˈēₐḥ פִּסֵּחַ lame
אָֽנִי׃ ʔˈānî אֲנִי i
29:15. oculus fui caeco et pes claudo
I was an eye to the blind, and a foot to the lame.
29:15. I was an eye for the blind and a foot for the lame.
29:15. I was eyes to the blind, and feet [was] I to the lame.
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
15-17. Наглядными проявлением правды, воздающей каждому должное, служила приспособленная к нуждам несчастных помощь. Она восполняла их недостатки, как бы возвращала утраченные органы: "я был глазами слепому" (ср. Чис X:31). "Суд" проявлялся в строгом и беспристрастном правосудии: Иов внимательно разбирал тяжбы неизвестных ему лиц, освобождал страждущих от несправедливых притеснителей ("из зубов исторгал похищенное" - ст. 17) и лишал последних возможности вредить ("сокрушал беззаконному челюсти", ср. Пс III:8; LVII:7).
Adam Clarke: Commentary on the Bible - 1831
29:15: I was eyes to the blind, and feet was I to the lame - Alluding probably to the difficulty of travelling in the Arabian deserts. I was eyes to the blind - those who did not know the way, I furnished with guides. I was feet to the lame - those who were worn out, and incapable of walking, I set forward on my camels, etc.
Albert Barnes: Notes on the Bible - 1834
29:15: I was eyes to the blind - An exceedingly beautiful expression, whose meaning is obvious. He became their counsellor and guide.
And feet was I to the lame - I assisted them, and became their benefactor. I did for them, in providing a support, what they would have done for themselves if they had been in sound health.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:15: eyes: Num 10:31; Mat 11:5; 1Cor. 12:12-31
Job 29:16
Carl Friedrich Keil and Franz Delitzsch
29:15
15 I was eyes to the blind,
And feet was I to the lame.
16 I was a father to the needy,
And the cause of the unknown I found out,
17 And broke the teeth of the wicked,
And I cast the spoil forth out of his teeth.
The less it is Job's purpose here to vindicate himself before the friends, the more forcible is the refutation which the accusations of the most hard-hearted uncharitableness raised against him by them, especially by Eliphaz, Job 22, find everywhere here. His charity relieved the bodily and spiritual wants of others - eyes to the blind (לעוּר with Pathach), feet to the lame. A father was he to the needy, which is expressed by a beautiful play of words, as if it were: the carer for the care-full ones; or what perhaps corresponds to the primary significations of אב and אביון:
(Note: There is an old Arabic defective verb, bayya, which signifies "to seek an asylum for one's self," e.g., anâ baj, I come as one seeking protection, a suppliant, in the usual language synon. of Arab. dachala, and thereby indicating its relationship to the Hebr. בּוא, perhaps the root of בּית (בּתּים), the ת of which would then not be a radical letter, but, as according to Ges. Thes. in זית, used only in the forming of the word, and the original meaning would be "a refuge." Traced to a secondary verb, אבה (properly to take up the fugitive, qabila-l-bı̂ja) springing from this primitive verb, אב would originally signify a guardian, protector; and from the fact of this name denoting, according to the form פּעל, properly in general the protecting power, the ideal femin. in אבות (Arab. abawât' and the Arabic dual abawain (properly both guardians), which embraces father and mother, would be explained and justified. Thus the rare phenomenon that the same אבה signifies in Hebr. "to be willing," and in Arab. "to refuse," would be solved. The notion of taking up the fugitive would have passed over in the Hebrew, taken according to its positive side, into the notion of being willing, i.e., of receiving and accepting (אבּל, qabila, e.g., 3Kings 20:8, לא תעבה = la taqbal); in the Arabic, however, taken according to its negative side, as refusing the fugitive to his pursuer, into that of not being willing; and the usage of the language favours this: abâhu ‛aleihi, he protected him against (Arab. 'lâ) the other (refused him to the other); Arab. abı̂yun = ma'bin, protected, inaccessible to him who longs for it; Arab. ibyat, the protection, i.e., the retention of the milk in the udder. Hence אביון, from the Hebrew signif. of the verb, signifies one who desires anything, or a needy person, but originally (inasmuch as אבה is connected with Arab. byy) one who needs protection; from the Arabic signif. of Arab. 'abâ, one who restrains himself because he is obliged, one to whom what he wants is denied. To the Arab. ibja (defence, being hindered) corresponds in form the Hebr. אבה, according to which אניות אבה, Job 9:26, may be understood of ships, which, with all sails set and in all haste, seek the sheltering harbour before the approaching storm. We leave this suggestion for further research to sift and prove. More on Job 34:36. - Wetzst.)
the protector of those needing (seeking) protection. The unknown he did not regard as those who were nothing to him, but went unselfishly and impartially into the ground of their cause. לא־ידעתּי is an attributive clause, as Job 18:21; Is 55:5; Is 41:3, and freq., with a personal obj. (eorum) quos non noveram, for the translation causam quam nesciebam (Jer.) gives a tame, almost meaningless, thought. With reference to the suff. in אחקרהוּ, on the form ehu used seldom by Waw consec. (Job 12:4), and by the imper. (Job 40:11), chiefly with a solemn calm tone of speech, vid., Ew. 250, c. Further: He spared not to render wrong-doers harmless, and snatched from them what they had taken from others. The cohortative form of the fut. consec., ואשׁבּרה, has been discussed already on Job 1:15; Job 19:20. The form מתלּעות is a transposition of מלתּעות, to render it more convenient for pronunciation, for the Arab. ṭl‛, efferre se, whence a secondary form, Arab. tl‛, although used of the appearing of the teeth, furnishes no such appropriate primary signification as the Arab. lḏg, pungere, mordere, whence a secondary form, Arab. ltg; the Aethiopic maltâht, jawbone (maxilla), also favours מלתעה as the primary form. He shattered the grinders of the roguish, and by moral indignation against the robber he cast out of his teeth what he had stolen.
John Gill
29:15 I was eyes to the blind,.... Either in a literal sense: there was a law in Israel against putting a stumbling block before the blind, and a curse pronounced on those that caused them to wander out of the way; which implied that they ought to remove all impediments out of their way, and should lead, guide, and direct them in the right way; and this Job might do, if not in his own person, yet by his servants, and so was as eyes unto them, and especially by taking care of and providing for persons in such circumstances: or rather in a civil sense; such who were in perplexity and distress, oppressed by their neighbours, but did not know how to get justice done them, what steps to take, or methods to pursue, to obtain their right or secure it; these Job instructed with his good advice and counsel, and put them into a way of proceeding whereby they could be extricated out of their difficulties, and peaceably enjoy their own, see Num 10:31, and it might be true of him in a spiritual sense; that he was eyes to his blind Heathen neighbours among whom he dwelt; who were ignorant of God, and of the living Redeemer, and of the way of life and salvation by him, and of their miserable and lost estate, and of their need of a Saviour; not being acquainted with the nature of sin, and the sad consequences of it, and with the way of atonement for it, nor with the mind and will of God, and the worship of him; all which he might be a means of enlightening their minds with: Eliphaz owns he instructed many, Job 4:3; thus ministers of the Gospel are eyes to the blind; for though they cannot give eyes, or spiritual sight to men, which is only from the Lord, yet they may be instruments of opening blind eyes, and of turning men from darkness to light, as the word preached by them is a means of "enlightening the eyes", Acts 26:18; whereby men come to see their lost estate, and the way of salvation by Christ:
and feet was I to the lame; either in a literal sense, as David was to Mephibosheth, when he sent for and maintained him at his own table, so that he had no occasion to seek for his bread elsewhere, 2Kings 9:13; and Job might make a provision in some way or another for such sort of persons: or rather in a civil sense, such who were engaged in law suits, and had justice on their side, but for want of friends or money, or both, could not carry them on; these Job supported and supplied, and carried them through their suits, and got their cause for them.
Robert Jamieson, A. R. Fausset and David Brown
29:15 Literally, "the blind" (Deut 27:18); "lame" (2Kings 9:13); figuratively, also the spiritual support which the more enlightened gives to those less so (Job 4:3; Heb 12:13; Num 10:31).
29:1629:16: հա՛յր էի ես տկարաց։ Դատաստան զոր ո՛չ գիտէի քննէի՛։
16 Դատ էի անում նրան, ում բնաւ չէի ճանաչում:
16 Աղքատին հայր էի։Կը պաշտպանէի իրաւունքը անոր, որ չէի ճանչնար։
հայր էի ես տկարաց, դատաստան զոր ոչ գիտէի` քննէի:

29:16: հա՛յր էի ես տկարաց։ Դատաստան զոր ո՛չ գիտէի քննէի՛։
16 Դատ էի անում նրան, ում բնաւ չէի ճանաչում:
16 Աղքատին հայր էի։Կը պաշտպանէի իրաւունքը անոր, որ չէի ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
29:1629:16 отцом был я для нищих и тяжбу, которой я не знал, разбирал внимательно.
29:16 ἐγὼ εγω I ἤμην ειμι be πατὴρ πατηρ father ἀδυνάτων αδυνατος impossible; disabled δίκην δικη justice δέ δε though; while ἣν ος who; what οὐκ ου not ᾔδειν οιδα aware ἐξιχνίασα εξιχνιαζω explore; trace
29:16 אָ֣ב ʔˈāv אָב father אָ֭נֹכִֽי ˈʔānōḵˈî אָנֹכִי i לָֽ lˈā לְ to † הַ the אֶבְיֹונִ֑ים ʔevyônˈîm אֶבְיֹון poor וְ wᵊ וְ and רִ֖ב rˌiv רִיב law-case לֹא־ lō- לֹא not יָדַ֣עְתִּי yāḏˈaʕtî ידע know אֶחְקְרֵֽהוּ׃ ʔeḥqᵊrˈēhû חקר explore
29:16. pater eram pauperum et causam quam nesciebam diligentissime investigabamI was the father of the poor: and the cause which I knew not, I searched out most diligently.
16. I was a father to the needy: and the cause of him that I knew not I searched out.
29:16. I was the father of the poor; and if I lacked knowledge about any case, I investigated very diligently.
29:16. I [was] a father to the poor: and the cause [which] I knew not I searched out.
I [was] a father to the poor: and the cause [which] I knew not I searched out:

29:16 отцом был я для нищих и тяжбу, которой я не знал, разбирал внимательно.
29:16
ἐγὼ εγω I
ἤμην ειμι be
πατὴρ πατηρ father
ἀδυνάτων αδυνατος impossible; disabled
δίκην δικη justice
δέ δε though; while
ἣν ος who; what
οὐκ ου not
ᾔδειν οιδα aware
ἐξιχνίασα εξιχνιαζω explore; trace
29:16
אָ֣ב ʔˈāv אָב father
אָ֭נֹכִֽי ˈʔānōḵˈî אָנֹכִי i
לָֽ lˈā לְ to
הַ the
אֶבְיֹונִ֑ים ʔevyônˈîm אֶבְיֹון poor
וְ wᵊ וְ and
רִ֖ב rˌiv רִיב law-case
לֹא־ lō- לֹא not
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
אֶחְקְרֵֽהוּ׃ ʔeḥqᵊrˈēhû חקר explore
29:16. pater eram pauperum et causam quam nesciebam diligentissime investigabam
I was the father of the poor: and the cause which I knew not, I searched out most diligently.
29:16. I was the father of the poor; and if I lacked knowledge about any case, I investigated very diligently.
29:16. I [was] a father to the poor: and the cause [which] I knew not I searched out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
29:16: The cause which I knew not I searched out - When any thing difficult occurred, I did not give it a slight consideration; I examined it to the bottom, whatever pain, time, and trouble it cost me, that I might not pronounce a hasty judgment.
Albert Barnes: Notes on the Bible - 1834
29:16: I was a father to the poor - I took them under my protection, and treated them as if they were my own children.
And the cause which I knew not I searched out - This is according to the interpretation of Jerome. But the more probable meaning is, "the cause of him who was unknown to me, that is, of the stranger, I searched out." So Rosenmuller, Herder, Umbreit, and Good. According to this, the sense is, that, as a magistrate, he gave particular attention to the cause of the stranger, and investigated it with care. It is possible that Job here designs specifically to reply to the charge brought against him by Eliphaz in ff. The duty of showing particular attention to the stranger is often inculcated in the Bible, and was regarded as essential to a character of uprightness and piety among the Orientals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:16: a father: Job 31:18; Est 2:7; Psa 68:5; Eph 5:1; Jam 1:27
the cause: Exo 18:26; Deu 13:14, Deu 17:8-10; Kg1 3:16-28; Pro 25:2, Pro 29:7
Job 29:17
John Gill
29:16 I was a father to the poor,.... Not in a literal sense; for his children were rich as well as himself, while he had them; but in a civil sense, he was the patron of the poor; he was an advocate for them, he took their part, he pleaded their cause, defended their persons, and secured the little property they had; he had the pity and compassion of a father for them, and supplied their wants; he fed them and clothed them; he did not eat his morsel alone, but gave them part of it, and warmed them with the fleece of his flock:
and the cause which I knew not I searched out; any cause that was brought before him, he knew thing of before, and which, upon the opening of it, did not appear plain and easy, but had its difficulties; this he closely examined, and searched thoroughly into the merits of, till it appeared plain to him on which side the truth and justice of it lay; he did not hurry it over, and pass sentence, having only in a superficial manner considered it, as is too often the case; but after a long examination of the contending parties, and of the witnesses on both sides, to whom he gave an impartial hearing, he pronounced the decisive sentence; see Prov 25:2. Some think this refers to his diligent search and inquiry after causes that were not brought before him; he did, not wait for application to be made to him, but hearing of, or upon inquiry finding, that there were persons oppressed and distressed by cruel men, he of himself voluntarily offered his assistance, searched into their cause, made himself master of it, and freed them from their distresses; so different were his behaviour and character from that of the unjust judge, Lk 18:1; though others, choose to render the words, "the cause of him that I knew not", &c. (t); of a stranger, of one that he had never seen before, of one that was most unknown to him in the world; the cause of such an one he took as, much pains with to get the true knowledge of, and do justice to, as of the dearest relation, the nearest neighbour, and the most intimate friend and acquaintance that he had.
(t) "quem non cognoveram", Junius & Tremellius, Michaelis; "ignotissimi", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
29:16 So far was I from "breaking the arms of the fatherless," as Eliphaz asserts (Job 22:9), I was a "father" to such.
the cause which I knew not--rather, "of him whom I knew not," the stranger (Prov 29:7 [UMBREIT]; contrast Lk 18:1, &c.). Applicable to almsgiving (Ps 41:1); but here primarily, judicial conscientiousness (Job 31:13).
29:1729:17: Խորտակէի զկզակս անիրաւաց, եւ ՚ի միջոյ ժանեաց նոցա կորզէի զյափշտակութիւն։
17 Անիրաւների ծնօտը ջարդում, յափշտակուածը խլում էի ես նրանց ժանիքից:
17 Անիրաւին ժանիքը կը կոտրէի Ու անոր ակռաներէն որսը կը խլէի
Խորտակէի զկզակս անիրաւաց, եւ ի միջոյ ժանեաց նոցա կորզէի զյափշտակութիւն:

29:17: Խորտակէի զկզակս անիրաւաց, եւ ՚ի միջոյ ժանեաց նոցա կորզէի զյափշտակութիւն։
17 Անիրաւների ծնօտը ջարդում, յափշտակուածը խլում էի ես նրանց ժանիքից:
17 Անիրաւին ժանիքը կը կոտրէի Ու անոր ակռաներէն որսը կը խլէի
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29:1729:17 Сокрушал я беззаконному челюсти и из зубов его исторгал похищенное.
29:17 συνέτριψα συντριβω fracture; smash δὲ δε though; while μύλας μυλη injurious; unjust ἐκ εκ from; out of δὲ δε though; while μέσου μεσος in the midst; in the middle τῶν ο the ὀδόντων οδους tooth αὐτῶν αυτος he; him ἅρπαγμα αρπαγμα draw out
29:17 וָֽ֭ ˈwˈā וְ and אֲשַׁבְּרָה ʔᵃšabbᵊrˌā שׁבר break מְתַלְּעֹ֣ות mᵊṯallᵊʕˈôṯ מְתַלְּעֹות jaw-bones עַוָּ֑ל ʕawwˈāl עַוָּל evildoer וּ֝ ˈû וְ and מִ mi מִן from שִּׁנָּ֗יו ššinnˈāʸw שֵׁן tooth אַשְׁלִ֥יךְ ʔašlˌîḵ שׁלך throw טָֽרֶף׃ ṭˈāref טֶרֶף prey
29:17. conterebam molas iniqui et de dentibus illius auferebam praedamI broke the jaws of the wicked man, and out of his teeth I took away the prey.
17. And I brake the jaws of the unrighteous, and plucked the prey out of his teeth.
29:17. I crushed the jaws of the impious, and I took away prey from his teeth.
29:17. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
And I brake the jaws of the wicked, and plucked the spoil out of his teeth:

29:17 Сокрушал я беззаконному челюсти и из зубов его исторгал похищенное.
29:17
συνέτριψα συντριβω fracture; smash
δὲ δε though; while
μύλας μυλη injurious; unjust
ἐκ εκ from; out of
δὲ δε though; while
μέσου μεσος in the midst; in the middle
τῶν ο the
ὀδόντων οδους tooth
αὐτῶν αυτος he; him
ἅρπαγμα αρπαγμα draw out
29:17
וָֽ֭ ˈwˈā וְ and
אֲשַׁבְּרָה ʔᵃšabbᵊrˌā שׁבר break
מְתַלְּעֹ֣ות mᵊṯallᵊʕˈôṯ מְתַלְּעֹות jaw-bones
עַוָּ֑ל ʕawwˈāl עַוָּל evildoer
וּ֝ ˈû וְ and
מִ mi מִן from
שִּׁנָּ֗יו ššinnˈāʸw שֵׁן tooth
אַשְׁלִ֥יךְ ʔašlˌîḵ שׁלך throw
טָֽרֶף׃ ṭˈāref טֶרֶף prey
29:17. conterebam molas iniqui et de dentibus illius auferebam praedam
I broke the jaws of the wicked man, and out of his teeth I took away the prey.
29:17. I crushed the jaws of the impious, and I took away prey from his teeth.
29:17. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
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
29:17: I brake the jaws of the wicked - A metaphor taken from hunting. A beast of prey had entered into the fold, and carried off a sheep. "The huntsman comes, assails the wicked beast, breaks his jaws, and delivers the spoil out of his teeth. See the case Sa1 17:34-37 (note).
Albert Barnes: Notes on the Bible - 1834
29:17: And I brake the jaws of the wicked - Margin, "jaw-teeth, or, grinders." The Hebrew word מתלעה methalle‛ â h, the same, with the letters transposed, as מתלעות, is from לתע, to "bite" - and means "the biters," the grinders, the teeth. It is not used to denote the jaw. The image here is taken from wild beasts, with whom Job compares the wicked, and says that he rescued the helpless from their grasp, as he would a lamb from a lion or wolf.
And plucked - Margin, "cast." The margin is a literal translation, but the idea is, that he violently seized the spoil or prey which the wicked had taken, and by force tore it from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:17: I brake: Psa 3:7, Psa 58:8; Pro 30:14
jaws: Heb. jaw teeth, or grinders
and plucked: Heb. and cast, Sa1 17:35; Psa 124:3, Psa 124:6
Job 29:18
John Gill
29:17 And I brake the jaws of the wicked,.... Their jaw teeth, or grinders, alluding to beasts of prey, who have such teeth, very large; the meaning may be, that Job confuted the arguments which wicked men made use of in their own defence, and against the poor, exposed the weakness of them, and made them ineffectual to answer their purposes; disabled tyrants and cruel oppressors from doing any further hurt and damage to the fatherless and helpless; was an instrument in the hand of God of breaking the power, and weakening the hands of such persons, and hindering them from doing the mischief they otherwise would; see Prov 30:14;
and plucked the spoil out of his teeth; as David took the lamb out of the mouth of the bear and lion that came into his father's flock, and carried it off: thus Job delivered the poor out of the hands of such monsters in nature, comparable to beasts of prey, and saved them from being utterly ruined by them, and obliged them to restore unto them what they had in an unrighteous manner taken from them.
Robert Jamieson, A. R. Fausset and David Brown
29:17 Image from combating with wild beasts (Job 4:11; Ps 3:7). So compassionate was Job to the oppressed, so terrible to the oppressor!
jaws--Job broke his power, so that he could do no more hurt, and tore from him the spoil, which he had torn from others.
29:1829:18: Ասէի. Թերեւս հասա՛կ իմ ծերասցի, եւ իբրեւ զծառ արմաւոյ բազո՛ւմ ժամանակս կեցից[9358]։ [9358] Ոմանք. Իբրեւ զծառ արմաւու. կամ՝ արմաւենի։
18 Ասում էի, թէ գուցէ տարիքս ծերութեան հասնի, արմաւենու պէս երկար ժամանակ կարենամ ապրել:
18 Ու կ’ըսէի. «Բոյնիս մէջ պիտի մեռնիմ Եւ օրերս աւազի պէս պիտի շատցնեմ։
ասէի. [286]Թերեւս հասակ իմ ծերասցի, եւ իբրեւ զծառ արմաւոյ բազում ժամանակս կեցից:

29:18: Ասէի. Թերեւս հասա՛կ իմ ծերասցի, եւ իբրեւ զծառ արմաւոյ բազո՛ւմ ժամանակս կեցից[9358]։
[9358] Ոմանք. Իբրեւ զծառ արմաւու. կամ՝ արմաւենի։
18 Ասում էի, թէ գուցէ տարիքս ծերութեան հասնի, արմաւենու պէս երկար ժամանակ կարենամ ապրել:
18 Ու կ’ըսէի. «Բոյնիս մէջ պիտի մեռնիմ Եւ օրերս աւազի պէս պիտի շատցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
29:1829:18 И говорил я: в гнезде моем скончаюсь, и дни {мои} будут многи, как песок;
29:18 εἶπα επω say; speak δέ δε though; while ἡ ο the ἡλικία ηλικια adulthood; age μου μου of me; mine γηράσει γηρασκω get old ὥσπερ ωσπερ just as στέλεχος στελεχος palm tree; palm πολὺν πολυς much; many χρόνον χρονος time; while βιώσω βιοω fare; have a lifestyle
29:18 וָ֭ ˈwā וְ and אֹמַר ʔōmˌar אמר say עִם־ ʕim- עִם with קִנִּ֣י qinnˈî קֵן nest אֶגְוָ֑ע ʔeḡwˈāʕ גוע expire וְ֝ ˈw וְ and כַ ḵa כְּ as † הַ the חֹ֗ול ḥˈôl חֹול phoenix אַרְבֶּ֥ה ʔarbˌeh רבה be many יָמִֽים׃ yāmˈîm יֹום day
29:18. dicebamque in nidulo meo moriar et sicut palma multiplicabo diesAnd I said: I shall die in my nest, and as a palm tree shall multiply my days.
18. Then I said, I shall die in my nest, and I shall multiply my days as the sand:
29:18. And I said, “I will die in my little nest, and like a palm tree, I will multiply my days.
29:18. Then I said, I shall die in my nest, and I shall multiply [my] days as the sand.
Then I said, I shall die in my nest, and I shall multiply [my] days as the sand:

29:18 И говорил я: в гнезде моем скончаюсь, и дни {мои} будут многи, как песок;
29:18
εἶπα επω say; speak
δέ δε though; while
ο the
ἡλικία ηλικια adulthood; age
μου μου of me; mine
γηράσει γηρασκω get old
ὥσπερ ωσπερ just as
στέλεχος στελεχος palm tree; palm
πολὺν πολυς much; many
χρόνον χρονος time; while
βιώσω βιοω fare; have a lifestyle
29:18
וָ֭ ˈwā וְ and
אֹמַר ʔōmˌar אמר say
עִם־ ʕim- עִם with
קִנִּ֣י qinnˈî קֵן nest
אֶגְוָ֑ע ʔeḡwˈāʕ גוע expire
וְ֝ ˈw וְ and
כַ ḵa כְּ as
הַ the
חֹ֗ול ḥˈôl חֹול phoenix
אַרְבֶּ֥ה ʔarbˌeh רבה be many
יָמִֽים׃ yāmˈîm יֹום day
29:18. dicebamque in nidulo meo moriar et sicut palma multiplicabo dies
And I said: I shall die in my nest, and as a palm tree shall multiply my days.
29:18. And I said, “I will die in my little nest, and like a palm tree, I will multiply my days.
29:18. Then I said, I shall die in my nest, and I shall multiply [my] days as the sand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Согласно теории земных мздовоздаяний, благочестивый Иов рассчитывал на спокойную смерть среди семейных ("в гнезде моем скончаюсь", - умру, как птица, окруженная птенцами; ср. Пс LXXXIII:4) после долголетней жизни: "дни мои будут многи, как песок" (евр "хол", - песок, - символ многочисленности: VI:3; Быт XXII:17; XXXII:13: XLI:49; Ис X:22; Иер XXXIII:22). Вместо "как песок", LXX читают: "wV stelecoV foinikoV", - как ствол пальмы ("стебло финиково" - славян. ), древне-итальянский перевод: - "sicut arbor palmae", Вульгата: "sicul palma"; моя жизнь будет подобна существованию пальмы, долговечного растения, часто обновляющегося в корнях. Еврейское же предание, воспроизводимое Талмудом (Sanhedrin fol. 108), мидрашами, раввинами Кимхи, Иархи и усвоенное некоторыми из новейших экзегетов - Деличем, Гитцигом и др., разумеет под "хол" возрождающуюся после смерти к новой жизни легендарную птицу феникс. Косвенным подтверждением подобного взгляда служит египетское название данной птицы "хол", или "хул" и совпадение желания Иова: "в гнезде моем скончаюся", с тою сообщаемою легендами о фениксе подробностью, что феникс приносил останки своего умершего отца в Гелиополис в храм солнца и там отдавал ему последние почести. Предполагают даже, что первоначальная редакция LXX имела только: "wsper foinix" ("как феникс"), а современное чтение: "wsper stelecoV"... - позднейшее явление. LXX не могли с еврейским "хол" соединять значение "пальма", так как пальма по-еврейски - "тамар", и значение данного слова LXX хорошо известно (Пс XCI:13; Песн VII:8-9; Иоил I:12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Then I said, I shall die in my nest, and I shall multiply my days as the sand. 19 My root was spread out by the waters, and the dew lay all night upon my branch. 20 My glory was fresh in me, and my bow was renewed in my hand. 21 Unto me men gave ear, and waited, and kept silence at my counsel. 22 After my words they spake not again; and my speech dropped upon them. 23 And they waited for me as for the rain; and they opened their mouth wide as for the latter rain. 24 If I laughed on them, they believed it not; and the light of my countenance they cast not down. 25 I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.
That which crowned Job's prosperity was the pleasing prospect he had of the continuance of it. Though he knew, in general, that he was liable to trouble, and therefore was not secure (ch. iii. 26, I was not in safety, neither had I rest), yet he had no particular occasion for fear, but as much reason as ever any man had to count upon the lengthening out of his tranquility.
I. See here what his thoughts were in his prosperity (v. 18): Then I said, I shall die in my nest. Having made himself a warm and easy nest, he hoped nothing would disturb him in it, nor remove him out of it, till death removed him. He knew he had never stolen any coal from the altar which might fire his nest; he saw no storm arising to shake down his nest; and therefore concluded, To morrow shall be as this day; as David (Ps. xxx. 6), My mountain stands strong, and shall not be moved. Observe, 1. In the midst of his prosperity he thought of dying, and the thought was not uneasy to him. He knew that, though his nest was high, it did not set him out of the reach of the darts of death. 2. Yet he flattered himself with vain hopes, (1.) That he should live long, should multiply his days as the sand. He means as the sand on the sea-shore; whereas we should rather reckon our days by the sand in the hourglass, which will have run out in a little time. See how apt even good people are to think of death as a thing at a distance, and to put far from them that evil day, which will really be to them a good day. (2.) That he should die in the same prosperous state in which he had lived. If such an expectation as this arise from a lively faith in the providence and promise of God, it is well, but if from a conceit of our own wisdom, and the stability of these earthly things, it is ill-grounded and turns into sin. We hope Job's confidence was like David's (Ps. xxvii. 1, Whom shall I fear?), not like the rich fool's (Luke xii. 19), Soul, take thy ease.
II. See what was the ground of these thoughts.
1. If he looked at home, he found he had a good foundation. His stock was all his own, and none of all his neighbours had any demand upon him. He found no bodily distemper growing upon him; his estate did not lie under any incumbrance; nor was he sensible of any worm at the root of it. He was getting forward in his affairs, and not going behind-hand; he lost no reputation, but gained rather; he knew no rival that threatened either to eclipse his honour or abridge his power. See how he describes this, v. 19, 20. He was like a tree whose root is not only spread out, which fixes it and keeps it firm, so that it is in no danger of being overturned, but spread out by the waters, which feed it, and make it fruitful and flourishing, so that it is in no danger of withering. And, as he thought himself blessed with the fatness of the earth, so also with the kind influences of heaven too; for the dew lay all night upon his branch. Providence favoured him, and made all his enjoyments comfortable and all his enterprises successful. Let none think to support their prosperity with what they draw from this earth without that blessing which is derived from above. God's favour being continued to Job, in the virtue of that his glory was still fresh in him. Those about him had still something new to say in his praise, and needed not to repeat the old stories: and it is only by constant goodness that men's glory is thus preserved fresh and kept from withering and growing stale. His bow also was renewed in his hand, that is, his power to protect himself and annoy those that assailed him still increased, so that he thought he had as little reason as any man to fear the insults of the Sabeans and Chaldeans.
2. If he looked abroad, he found he had a good interest and well confirmed. As he had no reason to dread the power of his enemies, so neither had he any reason to distrust the fidelity of his friends. To the last moment of his prosperity they continued their respect to him and their dependence on him. What had he to fear who so gave counsel as in effect to give law to all his neighbours? Nothing surely could be done against him when really nothing was done without him.
(1.) He was the oracle of his country. He was consulted as an oracle, and his dictates were acquiesced in as oracles, v. 21. When others could not be heard all men gave ear to him, and kept silence at his counsel, knowing that, as nothing could be said against it, so nothing needed to be added to it. And therefore, after his words, they spoke not again, v. 22. Why should men meddle with a subject that has already been exhausted?
(2.) He was the darling of his country. All about him were well pleased with every thing he said and did, as David's people were with him, 2 Sam. iii. 36. He had the hearts and affections of all his neighbours, all his servants, tenants, subjects; never was man so much admired nor so well beloved. [1.] Those were thought happy to whom he spoke, and they thought themselves so. Never were the dews of heaven so acceptable to the parched ground as his wise discourses were to those that attended on them, especially to those to whom they were particularly accommodated and directed. His speech dropped upon them, and they waited for its as for the rain (v. 22, 23), wondering at the gracious words which proceeded out of his mouth, catching at them, laying hold on them, and treasuring them up as apophthegms. His servants that stood continually before him to hear his wisdom would not have envied Solomon's. Those are wise, or are likely to be so, that know how to value wise discourse, that wish for it, and wait for it, and drink it in as the earth does the rain that comes often upon it, Heb. vi. 7. And those who have such an interest as Job had in the esteem of others whose ipse dixit--bare assertion goes so far, as they have a great opportunity of doing good, so they must take great care lest they do hurt, for a bad word out of their mouths is very infectious. [2.] Much more happy were those thought on whom he smiled, and they thought themselves so, v. 24. "If I laughed on them, designing thereby to show myself pleased in them, or pleasant with them, it was such a favour that they believed it not for joy," or because it was so rare a thing to see this grave man smile. Many seek the ruler's favour. Job was a ruler whose favour was courted and valued at a high rate. He to whom a great prince gave a kiss was envied by another to whom he only gave a golden cup. Familiarity often breeds contempt; but if Job at any time saw fit, for his own diversion, to make himself free with those about him, yet it did not in the least diminish the veneration they had for him: The light of his countenance they cast not down. So wisely did he dispense his favours as not to make them cheap, and so wisely did they receive them as not to make themselves unworthy of them another time.
(3.) He was the sovereign of his country, v. 25. He chose out their way, sat at the helm, and steered for them, all referring themselves to his conduct and submitting themselves to his command. To this perhaps, in many countries, monarchy owed its rise: such a man as Job, that so far excelled all his neighbours in wisdom and integrity, could not but sit chief, and the fool will, of course, be servant to the wise in heart: and, if the wisdom did but for a while run in the blood, the honour and power would certainly attend it and so by degrees become hereditary. Two things recommended Job to the sovereignty:-- [1.] That he had the authority of a commander or general. He dwelt as a king in the army, giving orders which were not to be disputed. Every one that has the spirit of wisdom has not the spirit of government, but Job had both, and, when there was occasion, could assume state, as the king in the army does, and say, "Go," "Come," and "Do this," Matt. viii. 9. [2.] That yet he had the tenderness of a comforter. He was as ready to succour those in distress as if it had been his office to comfort the mourners. Eliphaz himself owned he had been very good in that respect (ch. iv. 3): Thou hast strengthened the weak hands. And this he now reflected upon with pleasure, when he was himself a mourner. But we find it easier to comfort others with the comforts wherewith we ourselves have been formerly comforted than to comfort ourselves with those comforts wherewith we have formerly comforted others.
I know not but we may look upon Job as a type and figure of Christ in his power and prosperity. Our Lord Jesus is such a King as Job was, the poor man's King, who loves righteousness and hates iniquity, and upon whom the blessing of a world ready to perish comes; see Ps. lxxii. 2, &c. To him therefore let us give ear, and let him sit chief in our hearts.
Adam Clarke: Commentary on the Bible - 1831
29:18: I shall die in my nest - As I endeavored to live soberly and temperately, fearing God, and departing from evil, endeavoring to promote the welfare of all around me, it was natural for me to conclude that I should live long, be very prosperous, and see my posterity multiply as the sands on the seashore.
Albert Barnes: Notes on the Bible - 1834
29:18: Then I said - So prosperous was I, and so permanent seemed my sources of happiness. I saw no reason why all this should not continue, and why the same respect and honor should not attend me to the grave.
I shall die in my nest - I shall remain where I am, and in my present comforts, while I live. I shall then die surrounded by my family and friends, and encompassed with honors. A "nest" is an image of quietness, harmlessness, and comfort. So Spenser speaks of a nest:
Fayre bosome! fraught with virtue's richest tresure,
The neast of love, the lodging of delight,
The bowre of bliss, the paradise of pleasure.
Sonnet LXXVI
The image here expresses the firm hope of a long life, and of a peaceful and tranquil death. The Septuagint renders it, "My age shall grow old like the trunk of a palm tree" - στέλεχος φοίνικος stelechos phoinikos - I shall live long; compare Bochart, Hieroz. P. ii. Lib. vi. c. v. p. 820, for the reason of this translation.
And I shall multiply my days as the sand - Herder renders this, "the Phoenix;" and observes that the Phoenix is obviously intended here, only through a double sense of the word, the figure of the bird is immediately changed for that of the palm-tree. The rabbis generally understand by the word here rendered "sand" (חול chô l) the Phoenix - a fabulous bird, much celebrated in ancient times. Osaia in the book "Bereshith Rabba," or Commentary on Genesis, says of this bird, "that all animals obeyed the woman (in eating the forbidden fruit) except one bird only by the name of חול chû l, concerning which it is said in Job, 'I will multiply my days as the כחול kechû l.'" Jannai adds to this, that "this bird lives a thousand years, and in the end of the thousand years, a fire goes forth from its nest, and burns it up, but there remains, as it were, an egg, from which again the members grow, and it rises to life:" compare Nonnus in Dionys. Lib. 40. Martial, Claudian, and others in Bochart, Hieroz. P. ii. Lib. vi. c. v. pp. 818-825. But the more correct rendering is, doubtless, the common one, and it is usual in the Scriptures to denote a great, indefinite number, by the sand; Gen 22:17; Jdg 7:12; Hab 1:9. A comparison similar to this occurs in Ovid, Metam. Lib. xiv. 136ff:
- Ego pulveris hausti
Ostendens cumulum, quot haberet corpora pulvis,
Tot mihi natales contingere vana rogavi.
The meaning is, that he supposed his days would be very numerous. Such were his expectations - expectations so soon to be disappointed. Such was his condition - a condition so soon to be Rev_ersed. The very circumstances in which he was placed were fitted to beget a too confident expectation that his prosperity would continue, and the subsequent dealings of God with him should lead all who are in similar circumstances, not to confide in the stability of their comforts, or to suppose that their prosperity will be uninterrupted. It is difficult, when encompassed with friends and honors, to realize that there ever will be Rev_erses; it is difficult to keep the mind from confiding in them as if they must be permanent and secure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:18: I shall die: Psa 30:6, Psa 30:7; Jer 22:23, Jer 49:16; Oba 1:4; Hab 2:9
multiply: Job 5:26, Job 42:16, Job 42:17; Psa 91:16
as the sand: Gen 32:12, Gen 41:49
Job 29:19
Carl Friedrich Keil and Franz Delitzsch
29:18
18 Then I thought: With my nest I shall expire,
And like the phoenix, have a long life.
19 My root will be open for water,
And the dew will lodge in my branches.
20 Mine honour will remain ever fresh to me,
And my bow will become young in my hand.
In itself, Job 29:18 might be translated: "and like to the sand I shall live many days" (Targ., Syr., Arab., Saad., Gecat., Luther, and, among moderns, Umbr., Stick., Vaih., Hahn, and others), so that the abundance of days is compared to the multitude of the grains of sand. The calculation of the immense total of grains of sand (atoms) in the world was, as is known, a favourite problem of antiquity; and in the Old Testament Scriptures, the comprehensive knowledge of Solomon is compared to "the sand upon the sea-shore," 3Kings 5:9, - how much more readily a long life reduced to days! comp. Ovid, Metam. xiv. 136-138; quot haberet corpora pulvis, tot mihi natales contingere vana rogavi. We would willingly decide in favour of this rendering, which is admissible in itself, although a closer definition like היּם is wanting by כחול, if an extensive Jewish tradition did not secure the signification of an immortal bird, or rather one rising ever anew from the dead. The testimony is as follows: (1) b. Sanhedrin 108b, according to which חול is only another name for the bird אורשׁינא,
(Note: The name is a puzzle, and does not accord with any of the mythical birds mentioned in the Zendavesta (vid., Windischmann, Zoroastrische Studien, 1863, S. 93). What Lewysohn, Zoologie des Talmuds, S. 353, brings forward from the Greek by way of explanation is untenable. The name of the bird, Vresha, in an obscure passage of the Bundehesch in Windischmann, ib. S. 80, is similar in sound. Probably, however, אורשׁינא is one and the same word as Simurg, which is composed of si (= sin) and murg, a bird (Pehlvi and Parsi mru). This si (sin) corresponds to the Vedic jena, a falcon, and in the Zend form, ana (na), is the name of a miraculous bird; so that consequently Simurg = Sinmurg, Parsi Cnamru, signifies the Si- or Cna-bird (comp. Kuhn, Herabkunft des Feuers, 1859, S. 125). In אורשינא the two parts of the composition seem to be reversed, and אור to be corrupted from מור. Moreover, the Simurg is like the phoenix only in the length of its life; another mythological bird, Kuknus, on the other hand (vid., the art. Phnix in Ersch u. Gruber), resembles it also in rising out of its own ashes.)
of which the fable is there recorded, that when Noah fed the beasts in the ark, it sat quite still in its compartment, that it might not give more trouble to the patriarch, who had otherwise plenty to do, and that Noah wished it on this account the reward of immortality (יהא רעוא דלא תמות). (2) That this bird חול is none other than the phoenix, is put beyond all doubt by the Midrashim (collected in the Jalkut on Job, 517). There it is said that Eve gave all the beasts to eat of the fruit of the forbidden tree, and that only one bird, the חול by name, avoided this death-food: "it lives a thousand years, at the expiration of which time fire springs up in its nest, and burns it up to about the size of an egg;" or even: that of itself it diminishes to that size, from which it then grows up again and continues to live (וחוזר ומתגדל איברים וחיה). (3) The Masora observes, that כחול occurs in two different significations (בתרי לישׁני), since in the present passage it does not, as elsewhere, signify sand. (4) Kimchi, in his Lex., says: "in a correct Jerusalem MS I found the observation: בשׁורק לנהרדעי ובחלם למערבאי, i.e., וכחוּל according to the Nehardean (Babylonian) reading, וכחול according to the western (Palestine) reading;" according to which, therefore, the Babylonian Masoretic school distinguished וכחול in the present passage from וכחול, Gen 22:17, even in the pronunciation. A conclusion respecting the great antiquity of this lexical tradition may be drawn (5) from the lxx, which translates ὥσπερ στέλεχος φοίνικος, whence the Italic sicut arbor palmae, Jerome sicut palma.
If we did not know from the testimonies quoted that חול is the name of the phoenix, one might suppose that the lxx has explained וכחול according to the Arab. nachl, the palm, as Schultens does; but by a comparison of those testimonies, it is more probable that the translation was ὥσπερ φοῖνιξ originally, and that ὥσπερ στέλεχος φοίνικος is an interpolation, for φοῖνιξ signifies both the immortal miraculous bird and the inexhaustibly youthful palm.
(Note: According to Ovid, Metam. xv. 396, the phoenix makes its nest in the palm, and according to Pliny, h. n. xiii. 42, it has its name from the palm: Phoenix putatur ex hujus palmae argumento nomen accepisse, iterum mori ac renasci ex se ipsa; vid., A. Hahmann, Die Dattelpalme, ihre Namen und ihre Verehrung in der alten Welt, in the periodical Bonplandia, 1859, Nr. 15, 16. Masius, in his studies of nature, has very beautifully described on what ground "the intelligent Greek gave a like name to the fabulous immortal bird that rises again out of its own ashes, and the palm which ever renews its youth." Also comp. (Heimsdrfer's) Christliche Kunstsymbolik, S. 26, and Augusti, Beitrge zur christl. Kunst-Geschichte und Liturgik, Bd. i. S. 106-108, but especially Piper, Mythologie der christl. Kunst (1847), i. 446f.)
We have the reverse case in Tertullian, de resurrectione carnis, c. xiii., which explains the passage in Ps; Ps 92:13, δίκαιος ὡς φοῖνιξ ἀντηήσει, according to the translation justus velut phoenix florebit, of the ales orientis or avis Arabiae, which symbolizes man's immortality.
(Note: Not without reference to Clemens Romanus, in his I. Ep. ad Corinth. c. xxv., according to which the phoenix is an Arabian bird, which lives five hundred years, then dies in a nest which it builds of incense, myrrh, and spices, and leaves behind it the larva of a young bird, which, when grown up, brings the nest with the bones of its father and places it upon the altar of the sun at the Egyptian Heliopolis. The source of this is Herodotus ii. 73) who, however, has an egg of myrrh instead of a nest of myrrh); and Tacitus, Ann. vi. 28, gives a similar narrative. Lactantius gives a different version in his poem on the phoenix, according to which this, the only one of its race, "built its nest in a country that remained untouched by the deluge." The Jewish tragedy writer, Ezekilos, agrees more nearly with the statement of Arabia being the home of the phoenix. In his drama Ἐξαγωγή, a spy sent forward before the pilgrim band of Israel, he states that among other things the phoenix was also seen; vid., my Gesch. der jd. Poesie, S. 219.)
Both figures, that of the phoenix and that of the palm, are equally appropriate and pleasing in the mouth of Job; but apart from the fact that the palm everywhere, where it otherwise occurs, is called תּמר, this would be the only passage where it occurs in the book of Job, which, in spite of its richness in figures taken from plants, nowhere mentions the palm, - a fact which is perhaps not accidental.
(Note: Without attempting thereby to explain the phenomenon observed above, we nevertheless regard it as worthy of remark, that in general the palm is not a common tree either in Syria or in Palestine. "At present there are not in all Syria five hundred palm-trees; and even in the olden times there was no quantity of palms, except in the valley of the Jordan, and on the sea-coast." - Wetzst.)
On the contrary, we must immediately welcome a reference to the Arabico-Egyptian myth of the phoenix, that can be proved, in a book which also otherwise thoroughly blends things Egyptian with Arabian, and the more so since (6) even the Egyptian language itself supports חול or חוּל as a name of the phoenix; for ΑΛΛΩΗ ΑΛΛΟΗ is explained in the Coptico-Arabic glossaries by es-semendel (the Arab. name of the phoenix, or at least a phoenix-like bird, that, like the salamander, semendar, cannot be burned), and in Kircher by avis Indica, species Phoenicis.
(Note: Vid., G. Seyffarth, Die Phoenix-Periode, Deutsche Morgenlnd. Zeitschr. iii. (1849) 63ff., according to which allo (Hierogl. koli) is the name of the false phoenix without head-feathers; bne or bni (Hierogl. bnno) is the name of the true phoenix with head-feathers, and the name of the palm also. Allo, which accords with חול, is quite secured as a name of the phoenix.)
חול is Hebraized from this Egyptian name of the phoenix; the word signifies rotation (comp. Arab. haul, the year; haula, round about), and is a suitable designation of the bird that renews its youth periodically after many centuries of life: quae reparat seque ipsa reseminat ales (Ovid), not merely beginning a new life, but also bringing in a new great year: conversionem anni magni (Pliny); in the hieroglyphic representations it has the circle of the sun as a crown. In the full enjoyment of the divine favour and blessing, and in the consciousness of having made a right use of his prosperity, Job hoped φοίνικος ἔτη βιοῦν (Lucian, Hermot. 53), to use a Greek expression, and to expire or die עם־קנּי, as the first half of the verse, now brought into the right light, says. Looking to the form of the myth, according to which Ovid sings:
Quassa cum fulv substravit cinnama myrrh,
Se super imponit finitque in odoribus aevum,
Tit might be translated: together with my nest (Umbr., Hirz., Hlgst.); but with the wish that he may not see any of his dear ones die before himself, there is at the same time connected the wish, that none of them should survive him, which is in itself unnatural, and diametrically opposed to the character of an Arab, who in the presence of death cherishes the twofold wish, that he may continue to live in his children (a proverb says: men chalaf el-weled el-fâlih ma mât, he who leaves a noble child behind him is not dead), and that he may die in the midst of his family. Expressly this latter wish, עם־קני signifies: with = in my nest, i.e., in the bosom of my family, not without reference to the phoenix, which, according to the form of the myth in Herodotus, Pliny, Clemens, and others, brings the remains of its father in a nest or egg of myrrh to Heliopolis, into the sacred precincts of the temple of the sun, and thus pays him the last and highest tribute of respect. A different but similar version if given in Horapollo ii. 57, according to which the young bird came forth from the blood of its sire, σὺν τῷ πατρὶ πορεύεται εἰς τῆν Ἡλίου πόλιν τῆν ἐν Αιγύπτῳ, ὃς καὶ παραγενόμενος ἐκεῖ ἅμα τῇ ἡλίου ἀνατολῇ τελευτᾷ. The father, therefore, in death receives the highest tribute of filial respect; and it is this to which the hope of being able to die with (in) his nest, expressed by Job, refers.
The following substantival clause, Job 29:19, is to be understood as future, like the similar clause, Job 29:16, as perfect: my root - so I hoped - will remain open (unclosed) towards the water, i.e., it will never be deficient of water in its vicinity, that it may plentifully supply the stem and branches with nourishment, and dew will lodge on my branches, i.e., will descend nightly, and remain upon them to nourish them. אלי (corresponding to the Arab. ila, originally ilai) occurs only in the book of Job, and here for the fourth and last time (comp. Job 3:22; Job 5:26; Job 15:22). קציר does not signify harvest here, as the ancient expositors render it, but, like Job 14:9; Job 18:16, a branch, or the intertwined branches. The figure of the root and branch, the flow of vitality downwards and upwards, is the counterpart of Job 18:16. In Job 29:20 a substantival clause also comes first, as in Job 29:19, Job 29:16 (for the established reading is חדשׁ, not חדשׁ), and a verbal clause follows: his honour - so he hoped - should continue fresh by him, i.e., should abide with him in undiminished value and splendour. It is his honour before God and men that is intended, not his soul (Hahn); כבוד, δόξα, certainly is an appellation of the נפשׁ (Psychol. S. 98), but חדשׁ is not appropriate to it as predicate. By the side of honour stands manliness, or the capability of self-defence, whose symbol is the bow: and my bow should become young again in my hand, i.e., gain ever new strength and elasticity. It is unnecessary to supply כּח (Hirz., Schlottm., and others). The verb חלף, Arab. chlf, signifies, as the Arab. shows, properly to turn the back, then to go forth, exchange; the Hiph. to make progress, to cause something new to come into the place of the old, to grow young again. These hopes introduced with ואמר were themselves an element of his former happiness. Its description can therefore be continued in connection with the ואמר without any fresh indication.
Geneva 1599
29:18 Then I said, I shall die in my (m) nest, and I shall multiply [my] days as the sand.
(m) That is, at home in my bed without all trouble and unquietness.
John Gill
29:18 Then I said, I shall die in my nest,.... Job, amidst all his prosperity, knew he should die, death and the grave being appointed for all men; and he often thought of it, and of the manner of it; but he concluded that death was as yet some distance from him, as appears from the following clause; and that, when the time was come, he should not die on the ground, but in the city in which he lived (m), in his house, and on his bed; that he should die with all his children about him, like a bird in its nest full of young; whereas now he was stripped of them all, and likely to die childless; that he should die amidst all his outward enjoyments, in an affluence of good things, in honour, credit, and esteem among men; whereas now he was deprived of all his substance, and had in contempt by friends and foes; and that he should die in great tranquillity of mind and peace of soul, in the enjoyment of the divine Presence, and under rich discoveries of his love and grace; whereas now God had hid himself from him, and the arrows of the Almighty stuck fast in him. Job now had dropped his former confidence, and yet after all he did die in all the circumstances he believed he should; see Job 42:10; and this confidence might rise not from any mercenary spirit in him, as if this would be the fruit and reward of his integrity and uprightness, justice and faithfulness, and as due to him on that account; but from the promises of God, which to the patriarchs were usually of temporal blessings, as types of spiritual ones; though it may be there was in this somewhat of the infirmity of the flesh, as in David, Ps 30:7; and an inattention to the uncertainty of all temporal enjoyments; nor might he then be so well acquainted with the doctrine of the cross he now had an experience of:
and I shall multiply my days as the sand; which is not to be numbered; an hyperbolical expression, to denote the long life he expected to enjoy, and which was promised to good men; and which Job, notwithstanding his present despair of it, was favoured and satisfied with, Ps 91:16. Some versions render it, "as the phoenix" (n), a bird of that name, spoken of by many writers as a very long lived one; some say it lived five hundred years (o), others five hundred forty (p), others six hundred sixty (q); yea, some, and so the Jewish writers, as Jarchi and others (r), make it to live a thousand years, and some say (s) more; and it is reported of it, though not with sufficient evidence, that there is never but one of the kind at a time; which, perceiving its end drawing near, it makes a nest of cassia, frankincense, and other spices, and sets fire to it, and burns itself in it, and that out of its ashes comes forth an egg, which produces another; and some of the ancient writers, as Tertullian (t) particularly, have made use of this as an emblem of the resurrection; and to which some think Job has here respect; that he should live long like this bird, and then die and rise again; but inasmuch as this seems to be a fabulous bird, and that there is not, nor ever was, any such in being, it cannot well be thought that Job should allude unto it; though his making mention of his nest, in the former clause, may seem to favour it, and which has induced some to give into it (u): others render it, "as the palm tree" (w); between which and the phoenix there is thought to be some likeness on account of duration (x), and both in the Greek tongue have the same name; the palm tree is an evergreen, and endures a long time; Pliny (y) speaks of a palm tree in his time at Delos, said to have been there from the days of Apollo, which is supposed to be 1400 years; and it is observed (z) that this tree does continue two or three hundred years; and this version may seem to be countenanced and confirmed by what follows: but since the Hebrew word here used is never used but of sand, it is best so to understand it here, seeing it as fully answers Job's purpose; which was to express his confidence of a very long life. Sand is frequently used in Scripture for what is innumerable; so in Aristophanes (a), for what cannot be numbered, and are equal to a mountain of sand.
(m) So Rufus Virginius used to call the villa where he dwelt, "Senectutio suae Nidulum", Plin. l. 6. Ep. 10. (n) "sicut phoenix", Pagninus; so Mercerus, Piscator. (o) Herodot Euterpe, sive l. 2. c. 73. Pompon. Mela de situ Orbis, l. 6. c. 58. Tacit. Annal. l. 6. c. 28. (p) Solin. Polyhistor. c. 46. (q) Plin. Nat. Hist. l. 10. c. 2. (r) Bereshit Rabba, sect. 19. fol. 15. 2. Yalkut in loc. par. 1. fol. 152. 2. (s) Vid. Texelii Phoenix. l. 2. c. 1. p. 140. (t) De Resurrectione, c. 13. Vid. Clement. Rom. Ep. 1. ad Corinth. p. 60. & Felli Not. in ib. (u) Vid. Tentzelii Dissert. de Phoenice, &c. sect. 5. (w) , Sept. "sicut palma", V. L. (x) Plin. Nat. Hist. l. 13. c. 4. (y) Ib. l. 16. c. 44. (z) Vid. Scheuchzer. Physic. Sacr. l. vol. 4. p. 757. (a) Acharnes Act. 1. Sc. 1. & Scholia in ib.
John Wesley
29:18 Multiply - See how apt even good men are, to set death at a distance from them!
Robert Jamieson, A. R. Fausset and David Brown
29:18 I said--in my heart (Ps 30:6).
in--rather, "with my nest"; as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (Job 42:16). However, in the bosom of my family, gives a good sense (Num 24:21; Obad 1:4). Use "nest" for a secure dwelling.
sand-- (Gen 22:17; Hab 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phœnix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phœnix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [HERODOTUS, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.
29:1929:19: Արմատ ընդարձակեալ ՚ի վերայ ջրոց, եւ ցօղ հանգիցէ ՚ի վերայ հնձոց իմոց[9359]։ [9359] Ոմանք. ՚Ի վերայ ջրոյ... ՚ի վերայ հնծոց իմոց։
19 Ջրերի վրայ իմ արմատները լայն տարածուէին, ու ցօղն էլ հանգչէր իմ հնձի վրայ:
19 Արմատս դէպի ջուրերը կը տարածուէր Ու ցօղը բոլոր գիշերը ոստերուս վրայ էր։
Արմատ իմ ընդարձակեալ ի վերայ ջրոց, եւ ցօղ հանգիցէ ի վերայ հնձոց իմոց:

29:19: Արմատ ընդարձակեալ ՚ի վերայ ջրոց, եւ ցօղ հանգիցէ ՚ի վերայ հնձոց իմոց[9359]։
[9359] Ոմանք. ՚Ի վերայ ջրոյ... ՚ի վերայ հնծոց իմոց։
19 Ջրերի վրայ իմ արմատները լայն տարածուէին, ու ցօղն էլ հանգչէր իմ հնձի վրայ:
19 Արմատս դէպի ջուրերը կը տարածուէր Ու ցօղը բոլոր գիշերը ոստերուս վրայ էր։
zohrab-1805▾ eastern-1994▾ western am▾
29:1929:19 корень мой открыт для воды, и роса ночует на ветвях моих;
29:19 ἡ ο the ῥίζα ριζα root μου μου of me; mine διήνοικται διανοιγω open thoroughly / wide ἐπὶ επι in; on ὕδατος υδωρ water καὶ και and; even δρόσος δροσος spend the night ἐν εν in τῷ ο the θερισμῷ θερισμος harvest μου μου of me; mine
29:19 שָׁרְשִׁ֣י šoršˈî שֹׁרֶשׁ root פָת֣וּחַ fāṯˈûₐḥ פתח open אֱלֵי־ ʔᵉlê- אֶל to מָ֑יִם mˈāyim מַיִם water וְ֝ ˈw וְ and טַ֗ל ṭˈal טַל dew יָלִ֥ין yālˌîn לין lodge בִּ bi בְּ in קְצִירִֽי׃ qᵊṣîrˈî קָצִיר bough
29:19. radix mea aperta est secus aquas et ros morabitur in messione meaMy root is opened beside the waters, and dew shall continue in my harvest.
19. My root is spread out to the waters, and the dew lieth all night upon my branch:
29:19. My root has been spread beside the waters, and the dew will remain with my harvest.
29:19. My root [was] spread out by the waters, and the dew lay all night upon my branch.
My root [was] spread out by the waters, and the dew lay all night upon my branch:

29:19 корень мой открыт для воды, и роса ночует на ветвях моих;
29:19
ο the
ῥίζα ριζα root
μου μου of me; mine
διήνοικται διανοιγω open thoroughly / wide
ἐπὶ επι in; on
ὕδατος υδωρ water
καὶ και and; even
δρόσος δροσος spend the night
ἐν εν in
τῷ ο the
θερισμῷ θερισμος harvest
μου μου of me; mine
29:19
שָׁרְשִׁ֣י šoršˈî שֹׁרֶשׁ root
פָת֣וּחַ fāṯˈûₐḥ פתח open
אֱלֵי־ ʔᵉlê- אֶל to
מָ֑יִם mˈāyim מַיִם water
וְ֝ ˈw וְ and
טַ֗ל ṭˈal טַל dew
יָלִ֥ין yālˌîn לין lodge
בִּ bi בְּ in
קְצִירִֽי׃ qᵊṣîrˈî קָצִיר bough
29:19. radix mea aperta est secus aquas et ros morabitur in messione mea
My root is opened beside the waters, and dew shall continue in my harvest.
29:19. My root has been spread beside the waters, and the dew will remain with my harvest.
29:19. My root [was] spread out by the waters, and the dew lay all night upon my branch.
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
19. Иов надеялся на такую же свежесть сил, бодрость, какая выпадает на долю растения, нужная для роста которого влага доставляется и снизу ("корень мой открыт для воды"; ср. XIV:8-9) и сверху ("роса ночует на ветвях моих"; ср. XVIII:16; Быт XXVII:39; Притч XIX:12),
Adam Clarke: Commentary on the Bible - 1831
29:19: My root was spread out by the waters - A metaphor taken from a healthy tree growing beside a rivulet where there is plenty of water; which in consequence flourishes in all seasons; its leaf does not wither, nor its fruit fall off. See Psa 1:3; Jer 17:8.
Albert Barnes: Notes on the Bible - 1834
29:19: My root was spread out by the waters - Margin, as the Hebrew, "opened." The meaning is, that it was spread abroad or extended far, so that the moisture of the earth had free access to it; or it was like a tree planted near a stream, whose root ran down to the water. This is an image designed to denote great prosperity. In the East, such an image would be more striking than with us. Here green, large, and beautiful trees are so common as to excite little or no attention. In such a country as Arabia, however, where general desolation exists, such a tree would be a most beautiful object, and a most striking image of prosperity; compare DeWette on Psa 1:3.
And the dew lay all night upon my branch - In the absence of rain - which seldom falls in deserts - the scanty vegetation is dependent on the dews that fall at night. Those dews are often very abundant. Volney (Travels i. 51) says, "We, who are inhabitants of humid regions, cannot well understand how a country can be productive without rain, but in Egypt, the dew which falls copiously in the night, supplies the place of rain." See, also, Shaw's Travels, p. 379. "To the same cause also (the violent heat of the day), succeeded afterward by the coldness of the night, we may attribute the plentiful dews, and those thick, offensive mists, one or other of which we had every night too sensible a proof of. The dews, particularly, (as we had the heavens only for our covering), would frequently wet us to the skin." The sense here is, as a tree standing on the verge of a river, and watered each night by copious dews, appears beautiful and flourishing, so was my condition. The Septuagint, however, renders this, "And the dew abode at night on my harvest" - καί δρόσος ἀυλισθήσεται ἐν τῷ θερισμῷ μου kai drosos aulisthē setai en tō therismō mou. So the Chaldee - וטלא בחצדי יבית. A thought, similar to the one in this passage, occurs in a Chinese Ode, translated by Sir William Jones, in his works, vol. ii. p. 351:
Vide illius aquae rivum
Virides arundines jucunde luxuriant!
Sic est decorus virtutibus princeps noster!
"Seest thou yon stream, around whose banks
The green reeds crowd in joyous ranks?
In nutrient virtue and in grace,
Such is the Prince that rules our race."
Dr. Good
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:19: root: Job 18:16; Psa 1:3; Jer 17:8; Hos 14:5-7
spread out: Heb. opened
Job 29:20
Geneva 1599
29:19 My root [was] (n) spread out by the waters, and the dew lay all night upon my branch.
(n) My happiness increases.
John Gill
29:19 My root was spread out by the waters,.... According to our version and others, Job here, and in the following verses, gives the reasons of his hope and confidence of his long life, and quiet and comfortable death amidst all his prosperity and happiness; which were founded upon his flourishing circumstances, and the great respect that was shown him among men; and this is the sense, if we read the words in the past tense, as we and many others do; or in the present tense, "my root is spread", &c. as others; but there are some interpreters, both Jewish and Christian (b), that render them in the future tense, here and to the end of the chapter; and so they are a continuation of Job's hope and trust, in the times of his prosperity, that things would always continue as they were with him, and much more abundantly; and indeed all is true of Job, in every sense, and all may be taken into the account; and that these words, and the following, as they describe what had been, and at the then present time, when he concluded the above in his mind, was his case, so they may also declare what he believed would be always his case to the end of his days. Here he compares himself to a tree well rooted and happily situated by plenty of water, and which may be expressive both of his temporal and spiritual prosperity: his outward prosperity seemed to him to have been well settled and established, being like a tree that had taken root, and was like to continue, being watered with the favour and blessing of God, which maketh rich; and as to his spiritual estate, he was like a tree planted by a river of water, to which good men are often compared in Scripture, Ps 1:3; they are in general called trees of righteousness, and are sometimes likened to particular trees, as to olives, cedars, and palm trees; and some think, as Pineda, that it is to the latter Job here has respect; the last clause of Job 29:18 being in the Latin Vulgate version so rendered as to countenance this sense; and it may be observed that this tree having thick long leaves, and fruit full of juice, and its wood spongy, requires much water; and, as Pliny (c) says, delights in watery places; nor is it content with rain, but is better satisfied with waters flowing about it; hence it is often found necessary to dig about it, and lay its roots open, that the waters may more easily come at them, and flow about them (d) and so the words here in the original text are, "my root" was, is, or shall be "open to the waters" (e): good men, as they are rooted in the love of God, and in the person of Christ, so they have, as Job had, the root of the matter in them, the truth of grace, or a principle of grace; which is watered, and kept alive and flourishing, by the love and favour of God shed abroad in the heart; by fresh supplies of grace out of the fulness of Christ, who is the fountain of gardens, and well of living waters; and by the means of grace, the word and ordinances, the still waters to which saints are led, and by which they are made to lie down, and where they are watered, refreshed, and comforted:
and the dew lay all night upon my branch; so that the water being at his root below, and the dew on his branch above, he must be in a fruitful and flourishing condition: the dew is a great blessing to the earth, to trees, herbs, and plants, and the cause of great fertility; and this may respect Job's temporal happiness, in the health and prosperity of his children, who were to him what branches are to a tree; and in the affluence of worldly good things, with which through the blessing of God, as dew upon him, he abounded; and may also have regard to his spiritual affairs: believers in Christ are branches in him, as Job was one; and the dew of divine grace and favour lies upon them continually, even in the darkest seasons; which revives and refreshes their souls, and makes them fruitful in the exercise of grace, and performance of good works; see Prov 19:12; the dew falls in the night, and the sooner it fails the longer it lies, and is most useful: some render the words "upon my harvest", or "mowing" (f); the dew is of great use in harvest time; mowers and reapers choose the morning to work in, when the stalks are moistened by the dew; and which is of use to keep the ears of corn from shedding by swelling the fibres, and so retaining the grains in their proper places (g); see Is 18:4.
(b) Jarchi, Ben Gerson, Bar Tzemach, Schmidt, Schultens. (c) Nat. Hist. l. 13. 4. (d) Palladius apud Scheuchzer, ut supra (Physic. Sacr. l. vol. 4.), p. 759. (e) "aperta ad aquas", Montanus, Bolducius, Mercerus, Cocceius, Schmidt, Michaelis, Schultens. (f) "in messe mea", Montanus, Tigurine version; "in segete mea", Cocceius; so the Targum. (g) Vid. Scheuchzer, ut supra. (Physic. Sacr. l. vol. 4. p. 759.)
Robert Jamieson, A. R. Fausset and David Brown
29:19 Literally, "opened to the waters." Opposed to Job 18:16. Vigorous health.
29:2029:20: Կարծիքն իմ ընդունայն եղեն ինձ. ※ գործիք իմ եւ աղեղն իմ ՚ի ձեռին նորա գնաց[9360]։ [9360] Ոմանք. Ընդունայն են ինձ, եւ աղեղն իմ ՚ի ձեռին նորա գնայ։
20 Ակնկալիքս ընդունայն եղաւ. իմ գործիքն, աղեղն իր ձեռքին՝ անցաւ նա:
20 Փառքս իմ վրաս կը նորոգուէր Ու աղեղս ձեռքիս մէջ կ’ուժովնար»։
[287]Կարծիքն իմ ընդունայն եղեն ինձ, գործիք իմ եւ աղեղն իմ ի ձեռին նորա գնաց:

29:20: Կարծիքն իմ ընդունայն եղեն ինձ. ※ գործիք իմ եւ աղեղն իմ ՚ի ձեռին նորա գնաց[9360]։
[9360] Ոմանք. Ընդունայն են ինձ, եւ աղեղն իմ ՚ի ձեռին նորա գնայ։
20 Ակնկալիքս ընդունայն եղաւ. իմ գործիքն, աղեղն իր ձեռքին՝ անցաւ նա:
20 Փառքս իմ վրաս կը նորոգուէր Ու աղեղս ձեռքիս մէջ կ’ուժովնար»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2029:20 слава моя не стареет, лук мой крепок в руке моей.
29:20 ἡ ο the δόξα δοξα glory μου μου of me; mine καινὴ καινος innovative; fresh μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even τὸ ο the τόξον τοξον bow μου μου of me; mine ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him πορεύσεται πορευομαι travel; go
29:20 כְּ֭בֹודִי ˈkᵊvôḏî כָּבֹוד weight חָדָ֣שׁ ḥāḏˈāš חָדָשׁ new עִמָּדִ֑י ʕimmāḏˈî עִמָּד company וְ֝ ˈw וְ and קַשְׁתִּ֗י qaštˈî קֶשֶׁת bow בְּ bᵊ בְּ in יָדִ֥י yāḏˌî יָד hand תַחֲלִֽיף׃ ṯaḥᵃlˈîf חלף come after
29:20. gloria mea semper innovabitur et arcus meus in manu mea instaurabiturMy glory shall always be renewed, and my bow in my hand shall be repaired.
20. My glory is fresh in me, and my bow is renewed in my hand.
29:20. My glory will always be restored, and my bow will be restored to my hand.”
29:20. My glory [was] fresh in me, and my bow was renewed in my hand.
My glory [was] fresh in me, and my bow was renewed in my hand:

29:20 слава моя не стареет, лук мой крепок в руке моей.
29:20
ο the
δόξα δοξα glory
μου μου of me; mine
καινὴ καινος innovative; fresh
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
τὸ ο the
τόξον τοξον bow
μου μου of me; mine
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
πορεύσεται πορευομαι travel; go
29:20
כְּ֭בֹודִי ˈkᵊvôḏî כָּבֹוד weight
חָדָ֣שׁ ḥāḏˈāš חָדָשׁ new
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
וְ֝ ˈw וְ and
קַשְׁתִּ֗י qaštˈî קֶשֶׁת bow
בְּ bᵊ בְּ in
יָדִ֥י yāḏˌî יָד hand
תַחֲלִֽיף׃ ṯaḥᵃlˈîf חלף come after
29:20. gloria mea semper innovabitur et arcus meus in manu mea instaurabitur
My glory shall always be renewed, and my bow in my hand shall be repaired.
29:20. My glory will always be restored, and my bow will be restored to my hand.”
29:20. My glory [was] fresh in me, and my bow was renewed in my hand.
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
20. Одновременно с этим Иов рассчитывал на всегдашнее уважение со стороны окружающих ("слава моя не стареет") и на свою силу поддержать его ("лук мой крепок"; ср. 1: Цар II:4; Пс XLV:10; LXXV:4: и т. п. ).
Adam Clarke: Commentary on the Bible - 1831
29:20: My glory was fresh in me - My vegetative power was great; my glory - my splendid blossom, large and mellow fruit, was always in season, and in every season.
My bow was renewed - I was never without means to accomplish all my wishes. I had prosperity everywhere.
Albert Barnes: Notes on the Bible - 1834
29:20: My glory was fresh in me - Margin, "new." "As we say, the man shall not overlive himself." Umbreit. The idea is, that he was not exhausted; he continued in vigor and strength. The image is probably taken from that suggested in the pRev_ious verse - from a tree, whose beauty and vigor were continued by the waters, and by the dew that lay on its branches.
And my bow - An emblem of vigor and strength. The ancients fought with the bow, and hence, a man who was able to keep his bow constantly drawn, was an image of undiminished and unwearied vigor; compare Gen 49:24 : "But his bow abode in strength."
Was renewed in my hand - Margin, as in Hebrew "changed." The meaning is, that it constantly renewed its strength. The idea is taken from a tree, which "changes" by renewing its leaves, beauty, and vigor; Isa 9:10; compare . The sense is that his bow gathered strength in his hand. The figure is very common in Arabic poetry, many specimens of which may be seen in Schultens in loc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:20: glory: Job 29:14, Job 19:9; Gen 45:13; Psa 3:3
fresh: Heb. new
my bow: Gen 49:24
renewed: Heb. changed, Psa 103:5; Isa 40:31; Co2 4:16
Job 29:21
John Gill
29:20 My glory was,.... "Is" or "shall be";
fresh in me; or "new" (g); renewed day by day, having fresh additions made unto it; which was true of Job's temporal honour from among men; as a prince and civil magistrate, he had the honour given him that was due unto him, and this was continually increasing; and also of his spiritual glory, which lay, as every good man's glory does, in the grace of God wrought in him, and in the righteousness of Christ put upon him, Ps 45:9; which grace is renewed and increased in them by the Holy Spirit, and is therefore called the renewing of the Holy Ghost; and which righteousness is revealed "from faith to faith", Rom 1:17, from a lesser degree of it to a greater:
and my bow was renewed in my hand; "is" or "shall be"; meaning either his authority as a civil magistrate, increasing daily to the terror of evildoers, and to the praise, profit, and defence of them that did well; or his strength, as Gersom interprets it, his spiritual strength, as in Is 40:31; where the same word is used as here; so that he grew stronger and stronger in faith and other graces, and went from strength to strength; the bow was a warlike instrument, and required strength to draw it, and is put for it; see Gen 48:22.
(g) "nova", Mercerus, Piscator, Michaelis, Schultens.
John Wesley
29:20 Glory - My reputation was growing every day. Bow - My strength which is signified by a bow, Gen 49:24; 1Kings 2:4, because in ancient times the bow and arrows were the principal instruments of war.
Robert Jamieson, A. R. Fausset and David Brown
29:20 My renown, like my bodily health, was continually fresh.
bow--Metaphor from war, for, my strength, which gains me "renown," was ever renewed (Jer 49:35).
29:2129:21: Յինէ՛ն լուեալ անսային, եւ կարկէին ՚ի խորհրդեան իմում.
21 Մարդիկ ինձ լսում ու անսում էին, խորհուրդներս տալիս՝ միշտ լռում էին,
21 Մարդիկ ինծի մտիկ կ’ընէին ու կը սպասէին։Երբ իմ խորհուրդս յայտնէի՝ լուռ կը կենային։
Յինէն լուեալ անսային, եւ կարկէին ի խորհրդեան իմում:

29:21: Յինէ՛ն լուեալ անսային, եւ կարկէին ՚ի խորհրդեան իմում.
21 Մարդիկ ինձ լսում ու անսում էին, խորհուրդներս տալիս՝ միշտ լռում էին,
21 Մարդիկ ինծի մտիկ կ’ընէին ու կը սպասէին։Երբ իմ խորհուրդս յայտնէի՝ լուռ կը կենային։
zohrab-1805▾ eastern-1994▾ western am▾
29:2129:21 Внимали мне и ожидали, и безмолвствовали при совете моем.
29:21 ἐμοῦ εμου my ἀκούσαντες ακουω hear προσέσχον προσεχω pay attention; beware ἐσιώπησαν σιωπαω still δὲ δε though; while ἐπὶ επι in; on τῇ ο the ἐμῇ εμος mine; my own βουλῇ βουλη intent
29:21 לִֽי־ lˈî- לְ to שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear וְ wᵊ וְ and יִחֵ֑לּוּ yiḥˈēllû יחל wait, to hope וְ֝ ˈw וְ and יִדְּמ֗וּ yiddᵊmˈû דמם rest לְמֹ֣ו lᵊmˈô לְמֹו to עֲצָתִֽי׃ ʕᵃṣāṯˈî עֵצָה counsel
29:21. qui me audiebant expectabant sententiam et intenti tacebant ad consilium meumThey that heard me, waited for my sentence, and being attentive held their peace at my counsel.
21. Unto me men gave ear, and waited, and kept silence for my counsel.
29:21. Those who heard me, expected vindication, and they listened closely in silence to my counsel.
29:21. Unto me [men] gave ear, and waited, and kept silence at my counsel.
Unto me [men] gave ear, and waited, and kept silence at my counsel:

29:21 Внимали мне и ожидали, и безмолвствовали при совете моем.
29:21
ἐμοῦ εμου my
ἀκούσαντες ακουω hear
προσέσχον προσεχω pay attention; beware
ἐσιώπησαν σιωπαω still
δὲ δε though; while
ἐπὶ επι in; on
τῇ ο the
ἐμῇ εμος mine; my own
βουλῇ βουλη intent
29:21
לִֽי־ lˈî- לְ to
שָׁמְע֥וּ šāmᵊʕˌû שׁמע hear
וְ wᵊ וְ and
יִחֵ֑לּוּ yiḥˈēllû יחל wait, to hope
וְ֝ ˈw וְ and
יִדְּמ֗וּ yiddᵊmˈû דמם rest
לְמֹ֣ו lᵊmˈô לְמֹו to
עֲצָתִֽי׃ ʕᵃṣāṯˈî עֵצָה counsel
29:21. qui me audiebant expectabant sententiam et intenti tacebant ad consilium meum
They that heard me, waited for my sentence, and being attentive held their peace at my counsel.
29:21. Those who heard me, expected vindication, and they listened closely in silence to my counsel.
29:21. Unto me [men] gave ear, and waited, and kept silence at my counsel.
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
21-25. Упоминание о прежней славе даст Иову повод вновь остановиться на этом предмете, еще раз пережить минувшее.

21-23. Никто из слушавших Иова не смел прерывать его; все ожидали конца его речи, а по окончании ее безмолвствовали ("не рассуждали"), не имея возможности что-нибудь прибавить к сказанному им: рассуждения Иова всецело исчерпывали обсуждаемый вопрос. Его речь удовлетворяла, насыщала всех, как дождь сухую землю (ср. Втор XXXII:2; Пс LXXI:6). Поэтому ее ждали с таким же страстным нетерпением ("открывали уста свои"; ср. Пс СXVIII:131), с каким ждут мартовского - апрельского дождя ("позднего"; ср. Втор XI:14; Иер III:3; V:24; Ос VI:3; Иоил II:23), выпадающего пред посевом летних плодов.
Adam Clarke: Commentary on the Bible - 1831
29:21: Unto me men gave ear - The same idea as in11.
Albert Barnes: Notes on the Bible - 1834
29:21: Unto me men gave ear - Job here returns to the time when he sat in the assembly of counsellors, and to the respectful attention which was paid to all that he said. They listened when he spoke; they waited for him to speak before they gave their opinion; and they were then silent. They neither interrupted him nor attempted a reply.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:21: gave ear: Job 29:9, Job 29:10, Job 32:11, Job 32:12
Job 29:22
Carl Friedrich Keil and Franz Delitzsch
29:21
21 They hearkened to me and waited,
And remained silent at my decision.
22 After my utterance they spake not again,
And my speech distilled upon them.
23 And they waited for me as for the rain,
And they opened their mouth wide for the latter rain.
24 I smiled to them in their hopelessness,
And the light of my countenance they cast not down.
25 I chose the way for them, and sat as chief,
And dwelt as a king in the army,
As one that comforteth the mourners.
Attentive, patient, and ready to be instructed, they hearkened to him (this is the force of שׁמע ל), and waited, without interrupting, for what he should say. ויחלּוּ, the pausal pronunciation with a reduplication of the last radical, as Judg 5:7, חדלּוּ (according to correct texts), Ges. 20, 2, c; the reading of Kimchi, ויחלוּ, is the reading of Ben-Naphtali, the former the reading of Ben-Ascher (vid., Norzi). If he gave counsel, they waited in strictest silence: this is the meaning of ידּמוּ (fut. Kal of דּמם); למו, poetic for ל, refers the silence to its outward cause (vid., on Hab 3:16). After his words non iterabant, i.e., as Jerome explanatorily translates: addere nihil audebant, and his speech came down upon them relieving, rejoicing, and enlivening them. The figure indicated in תּטּף is expanded in Job 29:23 after Deut 32:2 : they waited on his word, which penetrated deeply, even to the heart, as for rain, מטר, by which, as Job 29:23, the so-called (autumnal) early rain which moistens the seed is prominently thought of. They open their mouth for the late rain, מלקושׁ (vid., on Job 24:6), i.e., they thirsted after his words, which were like the March or April rain, which helps to bring to maturity the corn that is soon to be reaped; this rain frequently fails, and is therefore the more longed for. פּער פּה is to be understood according to Ps 119:131, comp. Ps 81:11; and one must consider, in connection with it, what raptures the beginning of the periodical rains produces everywhere, where, as e.g., in Jerusalem, the people have been obliged for some time to content themselves with cisterns that are almost dried to a marsh, and how the old and young dance for joy at their arrival!
In Job 29:24 a thought as suited to the syntax as to the fact is gained if we translate: "I smiled to them - they believed it not," i.e., they considered such condescension as scarcely possible (Saad., Raschi, Rosenm., De Wette, Schlottm., and others); עשׂחק is then fut. hypotheticum, as Job 10:16; Job 20:24; Job 22:27., Ew. 357, b. But it does not succeed in putting Job 29:24 in a consistent relation to this thought; for, with Aben-Ezra, to explain: they did not esteem my favour the less on that account, my respect suffered thereby no loss among them, is not possible in connection with the biblical idea of "the light of the countenance;" and with Schlottm. to explain: they let not the light of my countenance, i.e., token of my favour, fall away, i.e., be in vain, is contrary to the usage of the language, according to which הפּיל פּנים signifies: to cause the countenance to sink (gloomily, Gen 4:5), whether one's own, Jer 3:12, or that of another. Instead of פּני we have a more pictorial and poetical expression here, אור פּני: light of my countenance, i.e., my cheerfulness (as Prov 16:15). Moreover, the אשׂחק אליהם, therefore, furnishes the thought that he laughed, and did not allow anything to dispossess him of his easy and contented disposition. Thus, therefore, those to whom Job laughed are to be thought of as in a condition and mood which his cheerfulness might easily sadden, but still did not sadden; and this their condition is described by לא יאמינוּ (a various reading in Codd. and editions is ולא), a phrase which occurred before (Job 24:22) in the signification of being without faith or hope, despairing (comp. האמין, to gain faith, Ps 116:10), - a clause which is not to be taken as attributive (Umbr., Vaih.: who had not confidence), but as a neutral or circumstantial subordinate clause (Ew. 341, a). Therefore translate: I smiled to them, if they believed not, i.e., despaired; and however despondent their position appeared, the cheerfulness of my countenance they could not cause to pass away. However gloomy they were, they could not make me gloomy and off my guard. Thus also Job 29:25 is now suitably attached to the preceding: I chose their way, i.e., I made the way plain, which they should take in order to get out of their hopeless and miserable state, and sat as chief, as a king who is surrounded by an armed host as a defence and as a guard of honour, attentive to the motion of his eye; not, however, as a sovereign ruler, but as one who condescended to the mourners, and comforted them (נחם Piel, properly to cause to breathe freely). This peaceful figure of a king brings to mind the warlike one, Job 15:24. כּאשׁר is not a conj. here, but equivalent to כאישׁ אשׁר, ut (quis) qui; consequently not: as one comforts, but: as he who comforts; lxx correctly: ὃν τρόπον παθεινοὺς παρακαλῶν. The accentuation (כאשׁר Tarcha, אבלים Munach, ינחם Silluk) is erroneous; כאשׁר should be marked with Rebia mugrasch, and אבלים with Mercha-Zinnorith.
From the prosperous and happy past, absolutely passed, Job now turns to the present, which contrasts so harshly with it.
John Gill
29:21 Unto me men gave ear,.... Or give ear, or shall give ear, being all ear; all attention to him, listening to what he said with the utmost diligence and earnestness; even all sorts of men, high and low, rich and poor, princes, nobles, and common people; this they had done, and Job concluded they still would do the same; see Job 29:9;
and waited; patiently, without any weariness, with pleasure and delight, without giving any interruption, or wishing his discourse was ended; and though continuing ever so long, were not impatient until it was finished:
and kept silence at my counsel; which was the thing waited for, and which when given, it was to the highest satisfaction; they acquiesced in it, and showed their approbation of it by their silence, not having anything to object to it, any alteration to be made in it, or any thing to be added to it; but being so complete and full, they were ready to take it at once, and act according to it; Job's counsel being like that of Ahithophel, which was as the oracle of God, 2Kings 16:23.
Robert Jamieson, A. R. Fausset and David Brown
29:21 Job reverts with peculiar pleasure to his former dignity in assemblies (Job 29:7-10).
29:2229:22: ՚ի բանս իմ ո՛չ յաւելուին։ ※ Խնդալից լինէին յորժամ խօսէի ընդ նոսա։
22 խօսքերիս չէին բան աւելացնում:
22 Իմ խօսելէս յետոյ անոնք ա՛լ չէին խօսեր։Ու իմ խօսքս անոնց վրայ կը կաթէր։
Ի բանս իմ ոչ յաւելուին, խնդալից լինէին յորժամ խօսէի ընդ նոսա:

29:22: ՚ի բանս իմ ո՛չ յաւելուին։ ※ Խնդալից լինէին յորժամ խօսէի ընդ նոսա։
22 խօսքերիս չէին բան աւելացնում:
22 Իմ խօսելէս յետոյ անոնք ա՛լ չէին խօսեր։Ու իմ խօսքս անոնց վրայ կը կաթէր։
zohrab-1805▾ eastern-1994▾ western am▾
29:2229:22 После слов моих уже не рассуждали; речь моя капала на них.
29:22 ἐπὶ επι in; on δὲ δε though; while τῷ ο the ἐμῷ εμος mine; my own ῥήματι ρημα statement; phrase οὐ ου not προσέθεντο προστιθημι add; continue περιχαρεῖς περιχαρης though; while ἐγίνοντο γινομαι happen; become ὁπόταν οποταν he; him ἐλάλουν λαλεω talk; speak
29:22 אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after דְ֭בָרִי ˈḏᵊvārî דָּבָר word לֹ֣א lˈō לֹא not יִשְׁנ֑וּ yišnˈû שׁנה change וְ֝ ˈw וְ and עָלֵ֗ימֹו ʕālˈêmô עַל upon תִּטֹּ֥ף tiṭṭˌōf נטף drop מִלָּתִֽי׃ millāṯˈî מִלָּה word
29:22. verbis meis addere nihil audebant et super illos stillabat eloquium meumTo my words they durst add nothing, and my speech dropped upon them.
22. After my words they spake not again; and my speech dropped upon them.
29:22. To my words, they dared to add nothing, and my eloquence poured over them.
29:22. After my words they spake not again; and my speech dropped upon them.
After my words they spake not again; and my speech dropped upon them:

29:22 После слов моих уже не рассуждали; речь моя капала на них.
29:22
ἐπὶ επι in; on
δὲ δε though; while
τῷ ο the
ἐμῷ εμος mine; my own
ῥήματι ρημα statement; phrase
οὐ ου not
προσέθεντο προστιθημι add; continue
περιχαρεῖς περιχαρης though; while
ἐγίνοντο γινομαι happen; become
ὁπόταν οποταν he; him
ἐλάλουν λαλεω talk; speak
29:22
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
דְ֭בָרִי ˈḏᵊvārî דָּבָר word
לֹ֣א lˈō לֹא not
יִשְׁנ֑וּ yišnˈû שׁנה change
וְ֝ ˈw וְ and
עָלֵ֗ימֹו ʕālˈêmô עַל upon
תִּטֹּ֥ף tiṭṭˌōf נטף drop
מִלָּתִֽי׃ millāṯˈî מִלָּה word
29:22. verbis meis addere nihil audebant et super illos stillabat eloquium meum
To my words they durst add nothing, and my speech dropped upon them.
29:22. To my words, they dared to add nothing, and my eloquence poured over them.
29:22. After my words they spake not again; and my speech dropped upon them.
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
29:22: My speech dropped upon them - It descended as refreshing dew; they were encouraged, comforted, and strengthened by it.
Albert Barnes: Notes on the Bible - 1834
29:22: After my words they spake not again - The highest proof which could be given of deference. So full of respect were they that they did not dare to dispute him; so sagacious and wise was his counsel that they were satisfied with it, and did not presume to suggest any other.
And my speech dropped upon them - That is, like the dew or the gentle rain. So in Deu 32:2 :
My doctrine shall drop as the rain;
My speech shall distil as the dew,
As the small rain upon the tender herb,
And as the showers upon the grass.
So Homer speaks of the eloquence of Nestor,
Τοῦ καὶ ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή.
Tou kai apo glō ssē s melitos glukiō n rē n audē.
"Words sweet as honey from his lips distill'd."
Pope
So Milton, speaking of the eloquence of Belial, says,
- Though his tongue
Dropt manna, and could make the worse appear
The better reason, to perplex and dash
Maturest counsels.
Paradise Lost, B. ii.
The comparison in the Scriptures of words of wisdom or persuasion, is sometimes derived from honey, that drops or gently falls from the comb. Thus, in Pro 5:3 :
For the lips of a strange woman drop as an honey-comb,
And her mouth is smoother than oil,
So in Sol 4:11 :
Thy lips, O my spouse, drop as the honeycomb;
Honey and milk are under thy tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:22: After my: Job 32:15, Job 32:16, Job 33:31-33; Isa 52:15; Mat 22:46
speech: Deu 32:2; Sol 4:11; Eze 20:46; Amo 7:16; Mic 2:6 *marg.
Job 29:23
Geneva 1599
29:22 After my words they spake not again; and my speech (o) dropped upon them.
(o) That is, was pleasant to them.
John Gill
29:22 After my words they spake not again,.... Did not or would not make any reply to them; they did not attempt to change and alter them, to add unto them, or take from them, or in any wise to correct them, and much less to contradict them, and treat them with contempt; or "differed not", as Mr. Broughton renders it; differed not from them, but agreed to them; and differed not among themselves, but united in what Job said, as being full to the purpose, after which nothing more could be said; see Eccles 2:12;
and my speech dropped upon them; his prophecy, as Jarchi, prophesying being expressed by dropping, Amos 7:16; his doctrine dropped from his lips like the honeycomb, and was sweet, grateful, and delightful to his hearers, as the church's lips, Song 4:11; or rather like the rain, as in Deut 32:2, when it falls and drops gently and easily, and so penetrates and soaks into the earth, and abides and does good: in like manner, when good and sound doctrine drops upon the hearers, so as to enter into their hearts, and work effectually in them, it does them good, and they rejoice at it, and are far from having anything to say against it.
John Wesley
29:22 Dropped - As the rain, which when it comes down gently upon the earth, is most acceptable and beneficial to it.
Robert Jamieson, A. R. Fausset and David Brown
29:22 not again--did not contradict me.
dropped--affected their minds, as the genial rain does the soil on which it gently drops (Amos 7:16; Deut 32:2; Song 4:11).
29:2329:23: ※ Իբրեւ զերկիր ծարաւի որ սպասիցէ անձրեւի՝ եւ նոքա իմո՛ց խօսից[9361]։ [9361] Օրինակ մի. Այնպէս եւ նոքա իմոց խօսից։
23 Խնդակցում էին, երբ որ հետները խօսում էի ես. սպասում էին նրանք իմ խօսքին, ինչպէս ծարաւ հողն՝ անձրեւի գալուն:
23 Անձրեւի սպասելու պէս ինծի կը սպասէին Ու վերջին անձրեւին փափաքելու պէս բերաննին կը բանային։
[288]Իբրեւ զերկիր ծարաւի որ սպասիցէ անձրեւի, եւ նոքա իմոց խօսից:

29:23: ※ Իբրեւ զերկիր ծարաւի որ սպասիցէ անձրեւի՝ եւ նոքա իմո՛ց խօսից[9361]։
[9361] Օրինակ մի. Այնպէս եւ նոքա իմոց խօսից։
23 Խնդակցում էին, երբ որ հետները խօսում էի ես. սպասում էին նրանք իմ խօսքին, ինչպէս ծարաւ հողն՝ անձրեւի գալուն:
23 Անձրեւի սպասելու պէս ինծի կը սպասէին Ու վերջին անձրեւին փափաքելու պէս բերաննին կը բանային։
zohrab-1805▾ eastern-1994▾ western am▾
29:2329:23 Ждали меня, как дождя, и, {как} дождю позднему, открывали уста свои.
29:23 ὥσπερ ωσπερ just as γῆ γη earth; land διψῶσα διψαω thirsty προσδεχομένη προσδεχομαι welcome; wait for τὸν ο the ὑετόν υετος rain οὕτως ουτως so; this way οὗτοι ουτος this; he τὴν ο the ἐμὴν εμος mine; my own λαλιάν λαλια talk
29:23 וְ wᵊ וְ and יִֽחֲל֣וּ yˈiḥᵃlˈû יחל wait, to hope כַ ḵa כְּ as † הַ the מָּטָ֣ר mmāṭˈār מָטָר rain לִ֑י lˈî לְ to וּ֝ ˈû וְ and פִיהֶ֗ם fîhˈem פֶּה mouth פָּעֲר֥וּ pāʕᵃrˌû פער open לְ lᵊ לְ to מַלְקֹֽושׁ׃ malqˈôš מַלְקֹושׁ spring-rain
29:23. expectabant me sicut pluviam et os suum aperiebant quasi ad imbrem serotinumThey waited for me as for rain, and they opened their mouth as for a latter shower.
23. And they waited for me as for the rain; and they opened their mouth wide as for the latter rain.
29:23. They waited for me as for rain, and they opened their mouth as for belated rains.
29:23. And they waited for me as for the rain; and they opened their mouth wide [as] for the latter rain.
And they waited for me as for the rain; and they opened their mouth wide [as] for the latter rain:

29:23 Ждали меня, как дождя, и, {как} дождю позднему, открывали уста свои.
29:23
ὥσπερ ωσπερ just as
γῆ γη earth; land
διψῶσα διψαω thirsty
προσδεχομένη προσδεχομαι welcome; wait for
τὸν ο the
ὑετόν υετος rain
οὕτως ουτως so; this way
οὗτοι ουτος this; he
τὴν ο the
ἐμὴν εμος mine; my own
λαλιάν λαλια talk
29:23
וְ wᵊ וְ and
יִֽחֲל֣וּ yˈiḥᵃlˈû יחל wait, to hope
כַ ḵa כְּ as
הַ the
מָּטָ֣ר mmāṭˈār מָטָר rain
לִ֑י lˈî לְ to
וּ֝ ˈû וְ and
פִיהֶ֗ם fîhˈem פֶּה mouth
פָּעֲר֥וּ pāʕᵃrˌû פער open
לְ lᵊ לְ to
מַלְקֹֽושׁ׃ malqˈôš מַלְקֹושׁ spring-rain
29:23. expectabant me sicut pluviam et os suum aperiebant quasi ad imbrem serotinum
They waited for me as for rain, and they opened their mouth as for a latter shower.
29:23. They waited for me as for rain, and they opened their mouth as for belated rains.
29:23. And they waited for me as for the rain; and they opened their mouth wide [as] for the latter rain.
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Adam Clarke: Commentary on the Bible - 1831
29:23: They waited for me as for the rain - The idea continued. They longed as much to hear me speak, to receive my counsel and my decisions, as the thirsty land does for refreshing waters.
They opened their mouth wide - A metaphor taken from ground chapped with long drought.
The latter rain - The rain that falls a little before harvest, in order to fill and perfect the grain. The former rain is that which falls about seed-time, or in spring, in order to impregnate and swell the seed, and moisten the earth to produce its nourishment.
Albert Barnes: Notes on the Bible - 1834
29:23: And they waited for me as for the rain - That is, as the dry and thirsty earth waits for the rain. This is a continuation of the beautiful image commenced in the pRev_ious verse, and conveys the idea that his counsel was as necessary in the assemblies of people as the rain was to give growth to the seed, and beauty to the landscape.
And they opened their mouth wide - Expressive of earnest desire; compare Psa 119:131 : "I opened my mouth and panted."
As for the latter rain - The early and the latter rains are frequently spoken of in the Scriptures, and in Palestine and the adjacent regions are both necessary to the harvest. The early, or autumnal rains, commence in the latter half of October, or the beginning of November, not suddenly, but by degrees, so as to give the husbandman an opportunity to sow his wheat and barley. The rains come mostly from the west, or southwest, continuing for two or three days at a time, and failing especially during the nights. During the months of November and December, they continue to fall heavily; afterward they return only at longer intervals, and are less heavy; but at no period during the winter do they entirely cease to occur. Rain continues to fall more or less during the month of March, but it is rare after that period. The latter rains denote those which fall in the month of March, and which are so necessary in order to bring forward the harvest, which ripens early in May or June. If those rains fail, the harvest materially suffers, and hence, the expressions in the Scriptures, that "the husbandman waits for that rain;" compare Jam 5:7; Pro 16:15. The expression, "the early and the latter rain" seems, unless some material change has occurred in Palestine, not to imply that no rain fell in the interval, but that those rains were usually more copious, or were especially necessary, first for sowing, and then for bringing forward the harvest. In the interval between the "latter" and the "early" rains - between March and October - rain never falls, and the sky is usually serene; see Robinson's Bibl. Researches, vol. ii. pp. 96-100. The meaning here is, that they who were assembled in counsel, earnestly desired Job to speak, as the farmer desires the rain that will bring forward his crop.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:23: as for the rain: Psa 72:6
the latter rain: Hos 6:3; Zac 10:1
Job 29:24
Geneva 1599
29:23 And they waited for me as for the rain; and they opened their mouth wide (p) [as] for the latter rain.
(p) As the dry ground thirsts for the rain.
John Gill
29:23 And they waited for me as for the rain,.... The former rain, as appears by the following clause, which fell in autumn, about October, after seedtime, in order to nourish and cherish it, and bring it up; now as the husbandman waited for this, was in daily expectation of it, and greatly desired it, and longed for it; see Jas 5:7; so the people waited for Job, for his coming into their public assemblies, whether civil or religious, and longed to hear him speak, for their counsel and instruction, for their comfort and direction in all things they stood in need of:
and they opened their mouth wide as for the latter rain; which fell in the spring about March, in the time of harvest, which was of use to fatten the kernals of grain, and make them fuller, and the flour finer; now Job's hearers opened their mouths, as the dry and parched earth gapes for rain; or the husbandman, or the gardener, as the Targum, opens his mouth, and asks and prays for rain; or as a hungry and thirsty man opens his mouth to take in refreshment, or expresses thereby his desire of it; or as persons somewhat deaf open their mouths to hear the better, there being a way through the mouth to the internal ear, as anatomists (h) observe; which lies through the Eustachian tube, out of the palate, to the internal cavity of the ear, called the "concha"; wherefore such persons naturally open their mouths when they would hear attentively; all which expresses the eager desire of Job's hearers after his doctrine, which, like the rain, would be useful, profitable, and edifying to them; their view was not to indulge their curiosity, to please their ears, but to affect their hearts, and instruct their minds.
(h) Scheuchzer, ut supra. (Physic. Sacr. l. vol. 4. p. 759.)
Robert Jamieson, A. R. Fausset and David Brown
29:23 Image of Job 29:22 continued. They waited for my salutary counsel, as the dry soil does for the refreshing rain.
opened . . . mouth--panted for; Oriental image (Ps 119:131). The "early rain" is in autumn and onwards, while the seed is being sown. The "latter rain" is in March, and brings forward the harvest, which ripens in May or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (Deut 11:14; Jas 5:7).
29:2429:24: Եթէ ծիծաղէի ընդ նոսա, ո՛չ հաւատային. ※ եւ լոյս երեսաց իմոց ո՛չ նուաղէր։
24 Երբ ես նրանց հետ ծիծաղում էի, չէին հաւատում, բայց չէր նուազում լոյսը իմ դէմքից:
24 Եթէ անոնց վրայ խնդայի՝ չէին հաւատար Ու երեսիս լոյսը չէին կրնար արհամարհել։
Եթէ ծիծաղէի ընդ նոսա, ոչ հաւատային, եւ լոյս երեսաց իմոց ոչ նուազէր:

29:24: Եթէ ծիծաղէի ընդ նոսա, ո՛չ հաւատային. ※ եւ լոյս երեսաց իմոց ո՛չ նուաղէր։
24 Երբ ես նրանց հետ ծիծաղում էի, չէին հաւատում, բայց չէր նուազում լոյսը իմ դէմքից:
24 Եթէ անոնց վրայ խնդայի՝ չէին հաւատար Ու երեսիս լոյսը չէին կրնար արհամարհել։
zohrab-1805▾ eastern-1994▾ western am▾
29:2429:24 Бывало, улыбнусь им они не верят; и света лица моего они не помрачали.
29:24 ἐὰν εαν and if; unless γελάσω γελαω laugh πρὸς προς to; toward αὐτούς αυτος he; him οὐ ου not μὴ μη not πιστεύσωσιν πιστευω believe; entrust καὶ και and; even φῶς φως light τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἀπέπιπτεν αποπιπτω fall from
29:24 אֶשְׂחַ֣ק ʔeśḥˈaq שׂחק laugh אֲ֭לֵהֶם ˈʔᵃlēhem אֶל to לֹ֣א lˈō לֹא not יַאֲמִ֑ינוּ yaʔᵃmˈînû אמן be firm וְ wᵊ וְ and אֹ֥ור ʔˌôr אֹור light פָּ֝נַ֗י ˈpānˈay פָּנֶה face לֹ֣א lˈō לֹא not יַפִּילֽוּן׃ yappîlˈûn נפל fall
29:24. si quando ridebam ad eos non credebant et lux vultus mei non cadebat in terramIf at any time I laughed on them, they believed not, and the light of my countenance fell not on earth.
24. If I laughed on them, they believed not; and the light of my countenance they cast not down.
29:24. If I had ever laughed at them, they would not have believed it, and the light of my face was not cast down towards the ground.
29:24. [If] I laughed on them, they believed [it] not; and the light of my countenance they cast not down.
If I laughed on them, they believed [it] not; and the light of my countenance they cast not down:

29:24 Бывало, улыбнусь им они не верят; и света лица моего они не помрачали.
29:24
ἐὰν εαν and if; unless
γελάσω γελαω laugh
πρὸς προς to; toward
αὐτούς αυτος he; him
οὐ ου not
μὴ μη not
πιστεύσωσιν πιστευω believe; entrust
καὶ και and; even
φῶς φως light
τοῦ ο the
προσώπου προσωπον face; ahead of
μου μου of me; mine
οὐκ ου not
ἀπέπιπτεν αποπιπτω fall from
29:24
אֶשְׂחַ֣ק ʔeśḥˈaq שׂחק laugh
אֲ֭לֵהֶם ˈʔᵃlēhem אֶל to
לֹ֣א lˈō לֹא not
יַאֲמִ֑ינוּ yaʔᵃmˈînû אמן be firm
וְ wᵊ וְ and
אֹ֥ור ʔˌôr אֹור light
פָּ֝נַ֗י ˈpānˈay פָּנֶה face
לֹ֣א lˈō לֹא not
יַפִּילֽוּן׃ yappîlˈûn נפל fall
29:24. si quando ridebam ad eos non credebant et lux vultus mei non cadebat in terram
If at any time I laughed on them, they believed not, and the light of my countenance fell not on earth.
29:24. If I had ever laughed at them, they would not have believed it, and the light of my face was not cast down towards the ground.
29:24. [If] I laughed on them, they believed [it] not; and the light of my countenance they cast not down.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. При своей мудрости Иов казался настолько недосягаемо великим, что его улыбка считалась за честь; не каждый верил в такую милость, снисхождение к себе с его стороны, и никто не решался чем-либо опечалить ("света лица моего они не помрачали"; ср. Притч XVI:15).
Adam Clarke: Commentary on the Bible - 1831
29:24: I laughed on them, they believed it not - Similar to that expression in the Gospel, Luk 24:41 : And while they believed not for joy, and wondered, he said - . Our version is sufficiently perspicuous, and gives the true sense of the original, only it should be read in the indicative and not in the subjunctive mood: I laughed on them - they believed it not. We have a similar phrase: The news was too good to be true.
The light of my countenance - This evidence of my benevolence and regard. A smile is, metaphorically, the light of the countenance.
They cast not down - They gave me no occasion to change my sentiments or feelings towards them. I could still smile upon them, and they were then worthy of my approbation. Their change he refers to in the beginning of the next chapter.
Albert Barnes: Notes on the Bible - 1834
29:24: If I laughed on them they believed it not - There is considerable variety in the interpretation of this member of the verse. Dr. Good renders it, "I smiled upon them, and they were gay." Herder, If I laughed at them, they were not offended." Coverdale," When I laughed, they knew well it was not earnest." Schultens, "I will laugh at them, they are not secure." But Rosenmuller, Jun. et Trem., Noyes and Umbreit, accord with the sense given in our common translation. The Hebrew literally is, "Should I laugh upon them, they did not confide;" and, according to Rosenmuller, the meaning is, "Such was the Rev_erence for my gravity, that if at any time I relaxed in my severity of manner, they would scarcely believe it, nor did they omit any of their Rev_erence toward me, as if familiarity with the great should produce contempt." Grotius explains it to mean, "Even my jests, they thought, contained something serious." The word used here, however (שׂחק ś â chaq), means not only to laugh or smile upon, but; to laugh at, or deride; Psa 52:6; ; compare ; ; . It seems to me, that the sense is that so great was his influence, that he was able to control them even with a smile, without saying a word; that if, when a measure was proposed in debate, he should even smile, though he said nothing, they would have no confidence in it, but would at once abandon it as unwise. No higher influence than this can be well conceived, and this exposition accords with the general course of remark, where Job traces along the various degrees of his influence until he comes to this, the highest of them all.
And the light of my countenance they cast not down - His smile of favor on an undertaking, or his smile at the weakness or lack of wisdom of any thing proposed, they could not resist. It settled the matter. They had not power by their arguments or moral courage to resist him even if he did not say a word, or even to change the aspect of his countenance. A look, a token of approbation or disapprobation from him, was enough.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:24: they believed: Gen 45:26; Psa 126:1; Luk 24:41
the light: Psa 4:6, Psa 89:15
Job 29:25
Geneva 1599
29:24 [If] I (q) laughed on them, they believed [it] not; and the light of my countenance they (r) cast not down.
(q) That is, they thought it not to be a rest, or they did not think that I would condescend to them.
(r) They were afraid to offend me and cause me to be angry.
John Gill
29:24 If I laughed on them, they believed it not,.... Not that he at any time laughed at them, by way of derision; but when in a cheerful frame of mind, or in a merry mood, he used freedom and familiarity, and jested with them; but they could not believe that he did jest, or was in jest, he being a man always of such gravity and seriousness, that they concluded the smile on his countenance, and the pleasant turn of his expression, had a serious meaning in them; or such familiarity with them was so pleasing to them, that they could scarcely for joy believe that he did condescend to indulge such an air of pleasantry: or as Mr. Broughton renders it, and so some others to the same sense, "they would not be bold" (i); familiarity with them did not breed contempt, as it sometimes does; they did not presume upon it, and grow bold and insolent, and make him their equal, and jest with him again; but still there was an awe upon them, and they behaved with reverence to him; and to show how great it was is the design of the expression:
and the light of my countenance they cast not down; they did not ruffle his mind, or disturb the serenity of it; or cause him to change his countenance, through any bold and indecent behaviour towards him, encouraged by the freedom and pleasantry he used with them; they did not put him to shame, or provoke him to anger and displeasure by any unbecoming deportment; they kept their distance, they did not detract from his authority and majesty, or in the least lessen that, but behaved with the same reverence and regard to him they ever did; see Gen 4:6.
(i) "non tamen sibi sumebant audaciam", Michaelis; "neque tam audaces fiunt", Reimar apud Schultens.
John Wesley
29:24 Laughed - Carried myself so familiarly with them, that they could scarce believe their eyes and ears. Cast not down - They were cautious not to give me any occasion to change my countenance towards them.
Robert Jamieson, A. R. Fausset and David Brown
29:24 When I relaxed from my wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it; and yet, notwithstanding my condescension, they did not cast aside reverence for my gravity. But the parallelism is better in UMBREIT'S translation, "I smiled kindly on those who trusted not," that is, in times of danger I cheered those in despondency. And they could not cast down (by their despondency) my serenity of countenance (flowing from trust in God) (Prov 16:15; Ps 104:15). The opposite phrase (Gen 4:5-6). "Gravity" cannot well be meant by "light of countenance."
29:2529:25: Ընտրէի՛ զճանապարհս նոցա, եւ նստէի իշխան. եւ բնակէի իբրեւ զթագաւոր ՚ի մէջ զօրականաց։ ※ Զոր օրինակ գրգանօքն մխիթարէի[9362]։[9362] Ոմանք. Զթագաւոր ՚ի մէջ նոցա։
25 Ինքս էի ընտրում բոլորի ուղին, զերթ իշխան նստում, զօրքի մէջ բազմում իբրեւ թագաւոր»:
25 Անոնց ճամբաները ընտրելով՝ իբր իշխան կը նստէի Եւ իր զօրքին մէջ եղող թագաւորի մը պէս Ու սգաւորներուն՝ մխիթարիչի մը պէս կը բնակէի։
Ընտրէի զճանապարհս նոցա, եւ նստէի իշխան, եւ բնակէի իբրեւ զթագաւոր ի մէջ զօրականաց. [289]զոր օրինակ գրգանօքն մխիթարէի:

29:25: Ընտրէի՛ զճանապարհս նոցա, եւ նստէի իշխան. եւ բնակէի իբրեւ զթագաւոր ՚ի մէջ զօրականաց։ ※ Զոր օրինակ գրգանօքն մխիթարէի[9362]։
[9362] Ոմանք. Զթագաւոր ՚ի մէջ նոցա։
25 Ինքս էի ընտրում բոլորի ուղին, զերթ իշխան նստում, զօրքի մէջ բազմում իբրեւ թագաւոր»:
25 Անոնց ճամբաները ընտրելով՝ իբր իշխան կը նստէի Եւ իր զօրքին մէջ եղող թագաւորի մը պէս Ու սգաւորներուն՝ մխիթարիչի մը պէս կը բնակէի։
zohrab-1805▾ eastern-1994▾ western am▾
29:2529:25 Я назначал пути им и сидел во главе и жил как царь в кругу воинов, как утешитель плачущих.
29:25 ἐξελεξάμην εκλεγω select; choose ὁδὸν οδος way; journey αὐτῶν αυτος he; him καὶ και and; even ἐκάθισα καθιζω sit down; seat ἄρχων αρχων ruling; ruler καὶ και and; even κατεσκήνουν κατασκηνοω nest; camp ὡσεὶ ωσει as if; about βασιλεὺς βασιλευς monarch; king ἐν εν in μονοζώνοις μονοζωνος who; what τρόπον τροπος manner; by means παθεινοὺς παθεινος counsel; appeal to
29:25 אֶֽבֲחַ֣ר ʔˈevᵃḥˈar בחר examine דַּרְכָּם֮ darkām דֶּרֶךְ way וְ wᵊ וְ and אֵשֵׁ֪ב ʔēšˈēv ישׁב sit רֹ֥אשׁ rˌōš רֹאשׁ head וְ֭ ˈw וְ and אֶשְׁכֹּון ʔeškôn שׁכן dwell כְּ kᵊ כְּ as מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king בַּ ba בְּ in † הַ the גְּד֑וּד ggᵊḏˈûḏ גְּדוּד band כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֲבֵלִ֣ים ʔᵃvēlˈîm אָבֵל mourning יְנַחֵֽם׃ yᵊnaḥˈēm נחם repent, console
29:25. si voluissem ire ad eos sedebam primus cumque sederem quasi rex circumstante exercitu eram tamen maerentium consolatorIf I had a mind to go to them, I sat first, and when I sat as a king, with his army standing about him, yet I was a comforter of them that mourned.
25. I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.
29:25. If I wished to go to them, I sat down first, and, though I sat like a king surrounded by an army, yet I was a comforter to whose who mourned.
29:25. I chose out their way, and sat chief, and dwelt as a king in the army, as one [that] comforteth the mourners.
I chose out their way, and sat chief, and dwelt as a king in the army, as one [that] comforteth the mourners:

29:25 Я назначал пути им и сидел во главе и жил как царь в кругу воинов, как утешитель плачущих.
29:25
ἐξελεξάμην εκλεγω select; choose
ὁδὸν οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
ἐκάθισα καθιζω sit down; seat
ἄρχων αρχων ruling; ruler
καὶ και and; even
κατεσκήνουν κατασκηνοω nest; camp
ὡσεὶ ωσει as if; about
βασιλεὺς βασιλευς monarch; king
ἐν εν in
μονοζώνοις μονοζωνος who; what
τρόπον τροπος manner; by means
παθεινοὺς παθεινος counsel; appeal to
29:25
אֶֽבֲחַ֣ר ʔˈevᵃḥˈar בחר examine
דַּרְכָּם֮ darkām דֶּרֶךְ way
וְ wᵊ וְ and
אֵשֵׁ֪ב ʔēšˈēv ישׁב sit
רֹ֥אשׁ rˌōš רֹאשׁ head
וְ֭ ˈw וְ and
אֶשְׁכֹּון ʔeškôn שׁכן dwell
כְּ kᵊ כְּ as
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
בַּ ba בְּ in
הַ the
גְּד֑וּד ggᵊḏˈûḏ גְּדוּד band
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֲבֵלִ֣ים ʔᵃvēlˈîm אָבֵל mourning
יְנַחֵֽם׃ yᵊnaḥˈēm נחם repent, console
29:25. si voluissem ire ad eos sedebam primus cumque sederem quasi rex circumstante exercitu eram tamen maerentium consolator
If I had a mind to go to them, I sat first, and when I sat as a king, with his army standing about him, yet I was a comforter of them that mourned.
29:25. If I wished to go to them, I sat down first, and, though I sat like a king surrounded by an army, yet I was a comforter to whose who mourned.
29:25. I chose out their way, and sat chief, and dwelt as a king in the army, as one [that] comforteth the mourners.
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
25. Всеми уважаемый за свою мудрость, Иов являлся руководителем своих сограждан в жизни, был их главою.
Adam Clarke: Commentary on the Bible - 1831
29:25: I chose out their way, and sat chief - as a king in the army - I cannot see, with some learned men, that our version of the original is wrong. I have not seen it mended, and I am sure I cannot improve it. The whole verse seems to me to point out Job in his civil, military, and domestic life. As supreme magistrate he chose out their way, adjusted their differences, and sat chief, presiding in all their civil assemblies. As captain general he dwelt as a king in the midst of his troops, preserving order and discipline, and seeing that his fellow soldiers were provided with requisites for their warfare, and the necessaries of life. As a man he did not think himself superior to the meanest offices in domestic life, to relieve or support his fellow creatures; he went about comforting the mourners - visiting the sick and afflicted, and ministering to their wants, and seeing that the wounded were properly attended. Noble Job! Look at him, ye nobles of the earth, ye lieutenants of counties, ye generals of armies, and ye lords of provinces. Look at Job! Imitate his active benevolence, and be healthy and happy. Be as guardian angels in your particular districts, blessing all by your example and your bounty. Send your hunting horses to the plough, your game cocks to the dunghill; and at last live like men and Christians.
Albert Barnes: Notes on the Bible - 1834
29:25: I chose out their way - That is, I became their guide and counsellor. Rosenmuller and Noyes explain this as meaning, "When I came among them;" that is, when I chose to go in their way, or in their midst. But the former interpretation better agrees with the Hebrew, and with the connection. Job is speaking of the honors shown to him, and one of the highest which he could receive was to be regarded as a leader, and to have such respect shown to his opinions that he was even allowed to select the way in which they should go; that is, that his counsel was implicitly followed.
And sat chief - Hebrew "Sat head." He was at the head of their assemblies.
And dwelt as a king in the army - As a king, surrounded by a multitude of troops, all of whom were subservient to his will, and whom he could command at pleasure. It is not to be inferred from this, that Job was a king, or that he was at the head of a nation. The idea is, merely, that the same respect was shown to him which is to a monarch at the head of an army.
As one that comforteth the mourners - In time of peace I was their counsellor, and in time of war they looked to me for direction, and in time of affliction they came to me for consolation. There were no classes which did not show me respect, and there were no honors which they were not ready to heap on me.
It may seem, perhaps, that in this chapter there is a degree of self-commendation and praise altogether inconsistent with that consciousness of deep unworthiness which a truly pious man should have. How, it may be asked, can this spirit be consistent with religion? Can a man who has any proper sense of the depravity of his heart, speak thus in commendation of his own righteousness, and recount with such apparent satisfaction his own good deeds? Would not true piety be more distrustful of self, and be less disposed, to magnify its own doings? And is there not here a recalling to recollection of former honors, in a manner which shows that the heart was more attached to them than that of a map whose hope is in heaven should be? It may not be possible to vindicate Job in this respect altogether, nor is it necessary for us to attempt to prove that he was entirely perfect. We are to remember, also, the age in which he lived; we are not to measure what he said and did by the knowledge which we have, and the clearer light which shines upon us. We are to bear in recollection the circumstances in which he was placed, and perhaps we shall find in them a mitigation for what seems to us to exhibit such a spirit of self-reliance, and which looks so much like the lingering love of the honors of this world. Particularly we may recall the following considerations:
(1) He was vindicating himself from charges of enormous guilt and hypocrisy. To meet these charges, he runs over the leading events of his life, and shows what had been his general aim and purpose. He reminds them, also, of the respect and honor which had been shown him by those who best knew him - by the poor the needy, the inhabitants of his own city, the people of his own tribe. To vindicate himself from the severe charges which had been alleged against him, it was not improper thus to advert to the general course of his life, and to refer to the respect in which he had been held. Who could know him better than his neighbors? Who could be better witnesses than the poor whom he had relieved; and the lame, the blind, the sorrowful, whom he had comforted? Who could better testify to his character than they who had followed his counsel in times of perplexity and danger? Who would be more competent witnesses than the mourners whom he had comforted?
(2) It was a main object with Job to show the greatness of his distress and misery, and for this purpose he went into an extended statement of his former happiness, and especially of the respect which had been shown him. This he contrasts beautifully with his present condition, and the colors of the picture are greatly heightened by the contrast. In forming our estimate of this chapter, we should take this object into the account, and should not charge him with a design to magnify his own righteousness, when his main purpose was only to exhibit the extent and depth of his present woes.
(3) It is not improper for a man to speak of his former prosperity and happiness in the manner in which Job did. He does not speak of himself as having any merit, or as relying on this for salvation. He distinctly traces it all to God -5, and says that it was because he blessed him that he had enjoyed these comforts. It was not an improper acknowledgment of the mercies which he had received from his hand, and the remembrance was fitted to excite his gratitude. And although there may seem to us something like parade and ostentation in thus dwelling on former honors, and recounting what he had done in days that were past, yet we should remember how natural it was for him, in the circumstances of trial in which he then was, to Rev_ert to past scenes, and to recall the times of prosperity, and the days when he enjoyed the favor of God.
(4) It may be added, that few people have ever lived to whom this description would be applicable. It must have required uncommon and very remarkable worth to have made it proper for him thus to speak, and to be able to say all this so as not to be exposed to contradiction. The description is one of great beauty, and presents a lovely picture of patriarchal piety, and of the respect which then was shown to eminent virtue and worth. It is an illustration of the respect that will be, and that ought to be, shown to one who is upright in his dealings with people, benevolent toward the poor and the helpless, and steady in his walk with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:25: chose out: Gen 41:40; Jdg 11:8; Sa2 5:2; Ch1 13:1-4
dwelt: Gen 14:14-17; Deu 33:5
one that: Job 4:3, Job 4:4; Isa 35:3, Isa 35:4, Isa 61:1-3; Co2 1:3, Co2 1:4, Co2 7:5-7; Th1 3:2, Th1 3:3
Geneva 1599
29:25 I chose out (s) their way, and sat chief, and dwelt as a king in the army, as one [that] comforteth the mourners.
(s) I had them at commandment.
John Gill
29:25 I chose out their way,.... When his friends and neighbours came to him for advice in things civil, he marked out their way for them, directed what steps to take, what methods to pursue for their good; they desired him to choose for them, preferring his judgment to theirs, and were determined to abide by his choice of ways and means, and to follow his counsel; and in religious matters, he instructed them in their duty, both towards God and men, and proposed unto them what was most eligible, both with respect to doctrine and practice;
and sat chief; in all their public assemblies; he presided in their councils and courts of judicature; and when met together for religious worship, he sat in the chair of the teacher, and instructed them; he was chief speaker, as the Heathens said of the Apostle Paul, Acts 14:12;
and dwelt as a king in the army, or "troop" (k). Mr. Broughton renders it with a garrison; Job was surrounded with multitudes of persons, that waited upon him on one account or another, who were ready to receive his words, and be obedient to them, as a king or general in the midst of an army, surrounded by his general officers, and the whole army encamped about him, doing him honour, and ready to obey whatever commands or instructions he should give them; some conclude from hence that Job was really a king, as being not a note of similitude, but of truth and reality, as in Mt 14:2; and so he might be; for in those times and countries every city almost had its king; though this is not necessarily supposed here; for the phrase seems only to denote the authority and influence Job had over men by his advice and instruction, which were as much regarded as from a king; and the majesty he appeared in, and the reverence in which he was had:
as one that comforteth the mourners: which some restrain to the king in his army, and connect them therewith thus, "when he comforteth the mourners" (l); the soldiers mourning for some loss sustained, and slaughter made among them; whose minds the king or general by a set speech endeavours to cheer, and comfort, and allay their fears, and animate them to intrepidity and fortitude, when all eyes are upon him and attentive to him; and so attentive were Job's hearers to him. Bar Tzemach observes, that the copulative or "and", is wanting, and so is a clause by itself, and expresses something distinct from the forager, and may be supplied, "and I was as one that comforteth the mourners"; as a wise man that comforteth them, as Aben Ezra explains it; like one that made it his business to visit mourners in affliction, on account of the death of a relation, and the like: see Job 11:19; and speaks comfortable words to them, to support them under their sorrow; when such an one used to speak alone, and all stood silent before him, and attentive to him; and in a like position was Job, when he gave his instructions to those about him; and he was, no doubt, a comforter of mourners himself, being either in temporal afflictions, or in spiritual troubles; comforted those that were cast down in either sense, and was a type of Christ, who was appointed to comfort all that mourn in Zion.
(k) "in agmine", Montanus, Bolducius; "in turma", Mercerus, Drusius, Cocceius, Michaelis, Schultens. (l) "quando", Junius & Tremellius, Drusius; "quum vel quando", Schmidt.
John Wesley
29:25 I chose - They sought to me for advice in all difficult cases, and I directed them what methods they should take. Sat - As a prince or judge, while they stood waiting for my counsel. A king - Whose presence puts life, and courage, into the whole army. As one - As I was ready to comfort any afflicted persons, so my consolations were always welcome to them.
Robert Jamieson, A. R. Fausset and David Brown
29:25 I chose out their way--that is, I willingly went up to their assembly (from my country residence, Job 29:7).
in the army--as a king supreme in the midst of his army.
comforteth the mourners--Here again Job unconsciously foreshadows Jesus Christ (Is 61:2-3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Is 50:4; Heb 2:18).