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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Третья речь Иова к друзьям. 1-40. Иов наказан беспричинно и незаслуженно, так как в прежней своей жизни представлял образец возможной для человека чистоты в нравственном и религиозном отношениях.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Job had often protested his integrity in general; here he does it in particular instances, not in a way of commendation (for he does not here proclaim his good deeds), but in his own just and necessary vindication, to clear himself from those crimes with which his friends had falsely charged him, which is a debt every man owes to his own reputation. Job's friends had been particular in their articles of impeachment against him, and therefore he is so in his protestation, which seems to refer especially to what Eliphaz had accused him of, ch. xxii. 6, &c. They had produced no witnesses against him, neither could they prove the things whereof they now accused him, and therefore he may well be admitted to purge himself upon oath, which he does very solemnly, and with many awful imprecations of God's wrath if he were guilty of those crimes. This protestation confirms God's character of him, that there was none like him in the earth. Perhaps some of his accusers durst not have joined with him; for he not only acquits himself from those gross sins which lie open to the eye of the world, but from many secret sins which, if he had been guilty of them, nobody could have charged him, with, because he will prove himself no hypocrite. Nor does he only maintain the cleanness of his practices, but shows also that in them he went upon good principles, that the reason of his eschewing evil was because he feared God, and his piety was at the bottom of his justice and charity; and this crowns the proof of his sincerity. I. The sins from which he here acquits himself are, 1. Wantonness and uncleanness of heart, ver. 1-4. 2. Fraud and injustice in commerce, ver. 4-8. 3. Adultery, ver. 9-12. 4. Haughtiness and severity towards his servants, ver. 13-15. 5. Unmercifulness to the poor, the widows, and the fatherless, ver. 16-23. 6. Confidence in his worldly wealth, ver. 24, 25. 7. Idolatry, ver. 26-28. 8. Revenge, ver. 29-31. 9. Neglect of poor strangers, ver. 32. 10. Hypocrisy in concealing his own sins and cowardice in conniving at the sins of others, ver. 33, 34. 11. Oppression, and the violent invasion of other people's rights, ver. 38-40. And towards the close, he appeals to God's judgment concerning his integrity, ver. 35-37. Now, II. In all this we may see, 1. The sense of the patriarchal age concerning good and evil and what was so long ago condemned as sinful, that is, both hateful and hurtful. 2. A noble pattern of piety and virtue proposed to us for our imitation, which, if our consciences can witness for us that we conform to it, will be our rejoicing, as it was Job's in the day of evil.
Adam Clarke: Commentary on the Bible - 1831
Job makes a solemn protestation of his chastity and integrity,12; of his humanity,16; of his charity and mercy,23; of his abhorrence of covetousness and idolatry,32; and of his readiness to acknowledge his errors, and wishes for a full investigation of his case, being confident that this would issue in the full manifestation of his innocence,40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 31:1, Job makes a solemn protestation of his integrity in several duties.
Job 31:1
John Gill
INTRODUCTION TO JOB 31
In this chapter Job gives an account of himself in private life, of the integrity and uprightness of his life, and his holy walk and conversation, with this view, that it might be thought that the afflictions which were upon him were not on account of a vicious course of life he had indulged unto, as was suggested; and he clears himself from various crimes which it might be insinuated he was guilty of, as from unchastity; and he observes the method he took to prevent his falling into it, and the reasons that dissuaded him from it, Job 31:1; from injustice in his dealings with men, Job 31:5; from the sin of adultery, Job 31:9; from ill usage of his servants, Job 31:13; from unkindness to the poor, which he enlarges upon, and gives many instances of his charity to them, Job 31:16; from covetousness, and a vain confidence in wealth, Job 31:24; from idolatry, the worship of the sun and moon, Job 31:26; from a revengeful spirit, Job 31:29; and from inhospitality to strangers, Job 31:32; from covering his sin, Job 31:33; and fear of men, Job 31:34; and then wishes his cause might be heard before God, Job 31:35; and the chapter is closed with an imprecation on his head if guilty of any injustice, Job 31:38.
31:131:1: ※ Ուխտ եդի ընդ աչս իմ եւ ո՛չ հայեցաւ ՚ի կոյս[9378]. [9378] Ոմանք. Եւ ո՛չ հայեցայց ՚ի կոյս։
1 «Դաշինք կնքեցի աչքերիս հետ ես, ու չնայեցին նրանք մի կոյսի:
31 «Աչքերուս հետ ուխտ ըրի. Ուրեմն ի՞նչպէս կոյսի վրայ մտածեմ։
Ուխտ եդի ընդ աչս իմ եւ [302]ոչ հայեցաւ ի կոյս:

31:1: ※ Ուխտ եդի ընդ աչս իմ եւ ո՛չ հայեցաւ ՚ի կոյս[9378].
[9378] Ոմանք. Եւ ո՛չ հայեցայց ՚ի կոյս։
1 «Դաշինք կնքեցի աչքերիս հետ ես, ու չնայեցին նրանք մի կոյսի:
31 «Աչքերուս հետ ուխտ ըրի. Ուրեմն ի՞նչպէս կոյսի վրայ մտածեմ։
zohrab-1805▾ eastern-1994▾ western am▾
31:131:1 Завет положил я с глазами моими, чтобы не помышлять мне о девице.
31:1 διαθήκην διαθηκη covenant ἐθέμην τιθημι put; make τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even οὐ ου not συνήσω συνιημι comprehend ἐπὶ επι in; on παρθένον παρθενος virginal; virgin
31:1 בְּ֭רִית ˈbᵊrîṯ בְּרִית covenant כָּרַ֣תִּי kārˈattî כרת cut לְ lᵊ לְ to עֵינָ֑י ʕênˈāy עַיִן eye וּ û וְ and מָ֥ה mˌā מָה what אֶ֝תְבֹּונֵ֗ן ˈʔeṯbônˈēn בין understand עַל־ ʕal- עַל upon בְּתוּלָֽה׃ bᵊṯûlˈā בְּתוּלָה virgin
31:1. pepigi foedus cum oculis meis ut ne cogitarem quidem de virgineI made a covenant with my eyes, that I would not so much as think upon a virgin.
1. I MADE a covenant with mine eyes; how then should I look upon a maid?
31:1. I reached an agreement with my eyes, that I would not so much as think about a virgin.
31:1. I made a covenant with mine eyes; why then should I think upon a maid?
I made a covenant with mine eyes; why then should I think upon a maid:

31:1 Завет положил я с глазами моими, чтобы не помышлять мне о девице.
31:1
διαθήκην διαθηκη covenant
ἐθέμην τιθημι put; make
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
καὶ και and; even
οὐ ου not
συνήσω συνιημι comprehend
ἐπὶ επι in; on
παρθένον παρθενος virginal; virgin
31:1
בְּ֭רִית ˈbᵊrîṯ בְּרִית covenant
כָּרַ֣תִּי kārˈattî כרת cut
לְ lᵊ לְ to
עֵינָ֑י ʕênˈāy עַיִן eye
וּ û וְ and
מָ֥ה mˌā מָה what
אֶ֝תְבֹּונֵ֗ן ˈʔeṯbônˈēn בין understand
עַל־ ʕal- עַל upon
בְּתוּלָֽה׃ bᵊṯûlˈā בְּתוּלָה virgin
31:1. pepigi foedus cum oculis meis ut ne cogitarem quidem de virgine
I made a covenant with my eyes, that I would not so much as think upon a virgin.
31:1. I reached an agreement with my eyes, that I would not so much as think about a virgin.
31:1. I made a covenant with mine eyes; why then should I think upon a maid?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Прежде всего Иов был настолько целомудрен, что избегал прелюбодейных помыслов. Он условился с глазами ("завет положил"), через посредство которых проникает в душу развращение (Быт III:6; Притч XXIII:33), не бросать нечистых взоров на девицу (Притч VI:25; Сир IX:5, 8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 I made a covenant with mine eyes; why then should I think upon a maid? 2 For what portion of God is there from above? and what inheritance of the Almighty from on high? 3 Is not destruction to the wicked? and a strange punishment to the workers of iniquity? 4 Doth not he see my ways, and count all my steps? 5 If I have walked with vanity, or if my foot hath hasted to deceit; 6 Let me be weighed in an even balance, that God may know mine integrity. 7 If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands; 8 Then let me sow, and let another eat; yea, let my offspring be rooted out.
The lusts of the flesh, and the love of the world, are the two fatal rocks on which multitudes split; against these Job protests he was always careful to stand upon his guard.
I. Against the lusts of the flesh. He not only kept himself clear from adultery, from defiling his neighbour's wives (v. 9), but from all lewdness with any women whatsoever. He kept no concubine, no mistress, but was inviolably faithful to the marriage bed, though his wife was none of the wisest, best, or kindest. From the beginning it was so, that a man should have but one wife and cleave to her only; and Job kept closely to that institution and abhorred the thought of transgressing it; for, though his greatness might tempt him to it, his goodness kept him from it. Job was now in pain and sickness of body, and under that affliction it is in a particular manner comfortable if our consciences can witness for us that we have been careful to preserve our bodies in chastity and to possess those vessels in sanctification and honour, pure from the lusts of uncleanness. Now observe here,
1. What the resolutions were which, in this matter, he kept to (v. 1): I made a covenant with my eyes, that is, "I watched against the occasions of the sin; why then should I think upon a maid?" that is, "by that means, through the grace of God, I kept myself from the very first step towards it." So far was he from wanton dalliances, or any act of lasciviousness, that, (1.) He would not so much as admit a wanton look. He made a covenant with his eyes, made this bargain with them, that he would allow them the pleasure of beholding the light of the sun and the glory of God shining in the visible creation, provided they would never fasten upon any object that might occasion any impure imaginations, much less any impure desires, in his mind; and under this penalty, that, if they did, they must smart for it in penitential tears. Note, Those that would keep their hearts pure must guard their eyes, which are both the outlets and inlets of uncleanness. Hence we read of wanton eyes (Isa. iii. 16) and eyes full of adultery, 2 Pet. ii. 14. The first sin began in the eye, Gen. iii. 6. What we must not meddle with we must not lust after; and what we must not lust after we must not look at; not the forbidden wealth (Prov. xxiii. 5), not the forbidden wine (Prov. xxiii. 31), not the forbidden woman, Matt. v. 28. (2.) He would not so much as allow a wanton thought: "Why then should I think upon a maid with any unchaste fancy or desire towards her?" Shame and sense of honour might restrain him from soliciting the chastity of a beautiful virgin, but only grace and the fear of God would restrain him from so much as thinking of it. Those are not chaste that are not so in spirit as well as body, 1 Cor. vii. 34. See how Christ's exposition of the seventh commandment agrees with the ancient sense of it, and how much better Job understood it than the Pharisees, though they sat in Moses's chair.
2. What the reasons were which, in this matter, he was governed by. It was not for fear of reproach among men, though that is to be considered (Prov. vi. 33), but for fear of the wrath and curse of God. He knew very well, (1.) That uncleanness is a sin that forfeits all good, and shuts us out from the hope of it (v. 2): What portion of God is there from above? What blessing can such impure sinners expect from the pure and holy God, or what token of his favour? What inheritance of the Almighty can they look for from on high? There is no portion, no inheritance, no true happiness, for a soul, but what is in God, in the Almighty, and what comes from above, from on high. Those that wallow in uncleanness render themselves utterly unfit for communion with God, either in grace here or in glory hereafter, and become allied to unclean spirits, which are for ever separated from him; and then what portion, what inheritance, can they have with God? No unclean thing shall enter into the New Jerusalem, that holy city. (2.) It is a sin that incurs divine vengeance, v. 3. It will certainly be the sinner's ruin if it be not repented of in time. Is not destruction, a swift and sure destruction, to those wicked people, and a strange punishment to the workers of this iniquity? Fools make a mock at this sin, make a jest of it; it is with them a peccadillo, a trick of youth. But they deceive themselves with vain words, for because of these things, how light soever they make of them, the wrath of God, the unsupportable wrath of the eternal God, comes upon the children of disobedience, Eph. v. 6. There are some sinners whom God sometimes out of the common road of Providence to meet with; such are these. The destruction of Sodom is a strange punishment. Is there not alienation (so some read it) to the workers of iniquity? This is the sinfulness of the sin that it alienates the mind from God (Eph. iv. 18, 19), and this is the punishment of the sinners that they shall be eternally set at a distance from him, Rev. xxii. 15. (3.) It cannot be hidden from the all-seeing God. A wanton thought cannot be so close, nor a wanton look so quick, as to escape his cognizance, much less any act of uncleanness so secretly done as to be out of his sight. If Job was at any time tempted to this sin, he restrained himself from it, and all approaches to it, with this pertinent thought (v. 4), Doth not he see my ways; as Joseph did (Gen. xxxix. 9), How can I do it, and sin against God? Two things Job had an eye to:-- [1.] God's omniscience. It is a great truth that God's eyes are upon all the ways of men (Prov. v. 20, 21); but Job here mentions it with application to himself and his own actions: Doth not he see my ways? O God! thou hast searched me and known me. God sees what rule we walk by, what company w walk with, what end we walk towards, and therefore what ways we walk in. [2.] His observance. "He not only sees, but takes notice; he counts all my steps, all my false steps in the way of duty, all my by-steps into the way of sin." He not only sees our ways in general, but takes cognizance of our particular steps in these ways, every action, every motion. He keeps account of all, because he will call us to account, will bring every work into judgment. God takes a more exact notice of us than we do of ourselves; for who ever counted his own steps? yet God counts them. Let us therefore walk circumspectly.
II. He stood upon his guard against the love of the world, and carefully avoided all sinful indirect means of getting wealth. He dreaded all forbidden profit as much as all forbidden pleasure. Let us see,
1. What his protestation is. In general, he had been honest and just in all his dealings, and never, to his knowledge, did any body any wrong. (1.) He never walked with vanity (v. 5), that is, he never durst tell a lie to get a good bargain. It was never his way to banter, or equivocate, or make many words in his dealings. Some men's constant walk is a constant cheat. They either make what they have more than it is, that they may be trusted, or less than it is, that nothing may be expected from them. But Job was a different man. His wealth was not acquired by vanity, though now diminished, Prov. xiii. 11. (2.) He never hasted to deceit. Those that deceive must be quick and sharp, but Job's quickness and sharpness were never turned that way. He never made haste to be rich by deceit, but always acted cautiously, lest, through inconsideration, he should do an unjust thing. Note, What we have in the world may be either used with comfort or lost with comfort if it was honestly obtained. (3.) His steps never turned out of the way, the way of justice and fair dealing; from that he never deviated, v. 7. He not only took care not to walk in a constant course and way of deceit, but he did not so much as take one step out of the way of honesty. In every particular action and affair we must closely tie ourselves up to the rules of righteousness. (4.) His heart did not walk after his eyes, that is, he did not covet what he saw that was another's, nor wish it his own. Covetousness is called the lust of the eye, 1 John ii. 16. Achan saw, and then took, the accursed thing. That heart must needs wander that walks after the eyes; for then it looks no further than the things that are seen, whereas it ought to be in heaven whither the eyes cannot reach: it should follow the dictates of religion and right reason: if it follow the eye, it will be misled to that for which God will bring men into judgment, Eccl. xi. 9. (5.) That no blot had cleaved to his hands, that is, he was not chargeable with getting any thing dishonestly, or keeping that which was another's, whenever it appeared to be so. Injustice is a blot, a blot to the estate, a blot to the owner; it spoils the beauty of both, and therefore is to be dreaded. Those that deal much in the world may perhaps have a blot come upon their hands, but they must wash it off again by repentance and restitution, and not let it cleave to their hands. See Isa. xxxiii. 15.
Adam Clarke: Commentary on the Bible - 1831
31:1: I made a covenant with mine eyes - ברית כרתי לעיני berith carati leeynai: "I have cut" or divided "the covenant sacrifice with my eyes." My conscience and my eyes are the contracting parties; God is the Judge; and I am therefore bound not to look upon any thing with a delighted or covetous eye, by which my conscience may be defiled, or my God dishonored.
Why then should I think upon a maid? - ומה אתבונן על בתולה umah ethbonen al bethulah. And why should I set myself to contemplate, or think upon, Bethulah? That Bethulah may here signify an idol, is very likely. Sanchoniatho observes, that Ouranos first introduced Baithulia when he erected animated stones, or rather, as Bochart observes, Anointed stones, which became representatives of some deity. I suppose that Job purges himself here from this species of idolatry. Probably the Baithulia were at first emblems only of the tabernacle; בית אלוה beith Eloah, "the house of God;" or of that pillar set up by Jacob, Gen 28:18, which he called בית אלהים beith Elohim, or Bethalim; for idolatry always supposes a pure and holy worship, of which it is the counterfeit. For more on the subject of the Baithulia, see the notes on Gen 28:19.
Albert Barnes: Notes on the Bible - 1834
31:1: I made a covenant with mine eyes - The first virtue of his private life to which Job refers is chastity. Such was his sense of the importance of this, and of the danger to which man was exposed, that he had solemnly resolved not to think upon a young female. The phrase here, "I made a covenant with mine eyes," is poetical, meaning that he solemnly resolved. A covenant is of a sacred and binding nature; and the strength of his resolution was as great as if he had made a solemn compact. A covenant or compact was usually made by slaying an animal in sacrifice, and the compact was ratified over the animal that was slain, by a kind of imprecation that if the compact was violated the same destruction might fall on the violators which fell on the head of the victim. This idea of cutting up a victim on occasion of making a covenant, is retained in most languages. So the Greek ὅρκια τέμνειν, πέμνἔιν σπονδάς horkia temnein, temnein spondas, and the Latin icere foedus - to strike a league, in allusion to the striking down, or slaying of an animal on the occasion. And so the Hebrew, as in the place before us, כרת ברית berı̂ yth kâ rath - to cut a covenant, from cutting down, or cutting in pieces the victim over which the covenant was made; see this explained at length in the notes at Heb 9:16. By the language here, Job means that he had resolved, in the most solemn manner, that he would not allow his eyes or thoughts to endanger him by improperly contemplating a woman.
Why then should I think upon a maid - Upon a virgin - על־בתולה ‛ al-bethû lâ h; compare Pro 6:25, "Lust not after her beauty in thine heart; neither let her take thee with her eyelids;" see, also, the fearful and solemn declaration of the Saviour in Mat 5:28. There is much emphasis in the expression used here by Job. He does not merely say that he had not thought in that manner, but that the thing was morally impossible that he should have done it. Any charge of that kind, or any suspicion of it, he would repel with indignation. His purpose to lead a pure life, and to keep a pure heart, had been so settled, that it was impossible that he could have offended in that respect. His purpose, also, not to think on this subject, showed the extent of the restriction imposed on himself. It was not merely his intention to lead a chaste life, and to avoid open sin, but it was to maintain a pure heart, and not to suffer the mind to become corrupted by dwelling on impure images, or indulging in unholy desires. This strongly shows Job's piety and purity of heart, and is a beautiful illustration of patriarchal religion. We may remark here, that if a man wishes to maintain purity of life, he must make just such a covenant as this with himself - one so sacred, so solemn, so firm, that he will not suffer his mind for a moment to harbor an improper thought. "The very passage of an impure thought through the mind leaves pollution behind it;" and the outbreaking crimes of life are just the result of allowing the imagination to dwell on impure images. As the eye is the great source of danger (compare Mat 5:28; Pe2 2:14), there should be a solemn purpose that that should be pure, and that any sacrifice should be made rather than allow indulgence to a wanton gaze: compare Mar 9:47. No man was ever too much guarded on this subject; no one ever yet made too solemn a covenant with his eyes, and with his whole soul to be chaste.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:1: a covenant: Gen 6:2; Sa2 11:2-4; Psa 119:37; Pro 4:25, Pro 23:31-33; Mat 5:28, Mat 5:29; Jo1 2:16
think: Pro 6:25; Jam 1:14, Jam 1:15
Job 31:2
Carl Friedrich Keil and Franz Delitzsch
31:1
1 I have made a covenant with mine eyes,
And how should I fix my gaze upon a maiden!
2 What then would be the dispensation of Eloah from above,
And the inheritance of the Almighty from the heights -
3 Doth not calamity overtake the wicked,
And misfortune the workers of evil?
4 Doth He not see my ways
And count all my steps?
After Job has described and bewailed the harsh contrast between the former days and the present, he gives us a picture of his moral life and endeavour, in connection with the character of which the explanation of his present affliction as a divinely decreed punishment becomes impossible, and the sudden overthrow of his prosperity into this abyss of suffering becomes to him, for the same reason, the most painful mystery. Job is not an Israelite, he is without the pale of the positive, Sinaitic revelation; his religion is the old patriarchal religion, which even in the present day is called dı̂n Ibrâhı̂m (the religion of Abraham), or dı̂n el-bedu (the religion of the steppe) as the religion of those Arabs who are not Moslem, or at least influenced by the penetrating Islamism, and is called by Mejânı̂shı̂ el-hanı̂fı̂je (vid., supra, p. 362, note) as the patriarchally orthodox religion.
(Note: Also in the Merg district east of Damascus, which is peopled by an ancient unmixed race, because the fever which prevails there kills strangers, remnants of the dı̂n Ibrâhı̂m have been preserved despite the penetrating Islamism. There the mulaqqin (Souffleur), who says the creed into the grave as a farewell to the buried one, adds the following words: "The muslim is my brother, the muslima my sister, Abraham is my father (abı̂), his religion (dı̂nuh) is mine, and his confession (medhebuh) mine." It is indisputable that the words muslim (one who is submissive to God) and islm (submission to God) have originally belonged to the dı̂n Ibrâhı̂m. It is also remarkable that the Moslem salutation selâm occurs only as a sign in war among the wandering tribes, and that the guest parts from his host with the words: dâimâ besât el-Chalı̂l̂ lâ maqtû‛ walâ memnû‛, i.e., mayest thou always have Abraham's table, and plenty of provisions and guests. - Wetzst.)
As little as this religion, even in the present day, is acquainted with the specific Mohammedan commandments, so little knew Job of the specifically Israelitish. On the contrary, his confession, which he lays down in this third monologue, coincides remarkably with the ten commandments of piety (el-felâh) peculiar to the dı̂n Ibrâhı̂m, although it differs in this respect, that it does not give the prominence to submission to the dispensations of God, that teslı̂m which, as the whole of this didactic poem teaches by its issue, is the duty of the perfectly pious; also bravery in defence of holy property and rights is wanting, which among the wandering tribes is accounted as an essential part of the hebbet er-rı̂h (inspiration of the Divine Being), i.e., active piety, and to which it is similarly related, as to the binding notion of "honour" which was coined by the western chivalry of the middle ages.
Job begins with the duty of chastity. Consistently with the prologue, which the drama itself nowhere belies, he is living in monogamy, as at the present day the orthodox Arabs, averse to Islamism, are not addicted to Moslem polygamy. With the confession of having maintained this marriage (although, to infer from the prologue, it was not an over-happy, deeply sympathetic one) sacred, and restrained himself not only from every adulterous act, but also from adulterous desires, his confessions begin. Here, in the middle of the Old Testament, without the pale of the Old Testament νόμος, we meet just that moral strictness and depth with which the Preacher on the mount, Mt 5:27., opposes the spirit to the letter of the seventh commandment. It is לעיני, not עם־עיני, designedly; כרת ברית עם or את is the usual phrase where two equals are concerned; on the contrary, כרת ברית ל where two the superior - Jehovah, or a king, or conqueror - binds himself to another under prescribed conditions, or the covenant is made not so much by a mutual advance as by the one taking the initiative. In this latter case, the secondary notions of a promise given (e.g., Is 55:3), or even, as here, of a law prescribed, are combined with כרת ברית: "as lord of my senses I prescribed this law for my eyes" (Ew.). The eyes, says a Talmudic proverb, are the procuresses of sin (סרסורי דחטאה נינהו); "to close his eyes, that they may not feast on evil," is, in Is 33:15, a clearly defined line in the picture of him on whom the everlasting burnings can have no hold. The exclamation, Job 31:1, is spoken with self-conscious indignation: Why should I... (comp. Joseph's exclamation, Gen 39:9); Schultens correctly: est indignatio repellens vehementissime et negans tale quicquam committi par esse; the transition of the מה, Arab. mâ, to the expression of negation, which is complete in Arabic, is here in its incipient state, Ew. 325, b. התבּונן על is intended to express a fixed and inspection (comp. אל, 3Kings 3:21) gaze upon an object, combined with a lascivious imagination (comp. Sir. 9:5, παρθένον μὴ καταμάνθανε, and 9:8, ἀπόστρεψον ὀφθαλμὸν ἀπὸ γυναικὸς εὐμόρφου καὶ μὴ καταμάνθανε κάλλος ἀλλότριον), a βλέπειν which issues in ἐπιθυμῆσαι αὐτῆν, Mt 5:28. Adulterium reale, and in fact two-sided, is first spoken of in the third strophe, here it is adulterium mentale and one-sided; the object named is not any maiden whatever, but any בּתוּלה, because virginity is ever to be revered, a most sacred thing, the holy purity of which Job acknowledges himself to have guarded against profanation from any lascivious gaze by keeping a strict watch over his eyes. The Waw of וּמה is, as in Job 31:14, copulative: and if I had done it, what punishment might I have looked for?
The question, Job 31:2, is proposed in order that it may be answered in Job 31:3 again in the form of a question: in consideration of the just punishment which the injurer of female innocence meets, Job disavows every unchaste look. On חלק and נחלה used of allotted, adjudged punishment, comp. Job 20:29; Job 27:13; on נכר, which alternates with איד (burden of suffering, misfortune), comp. Obad 1:12, where in its stead נכר occurs, as Arab. nukr, properly id quod patienti paradoxum, insuetum, intolerabile videtur, omne ingratum (Reiske). Conscious of the just punishment of the unchaste, and, as he adds in Job 31:4, of the omniscience of the heavenly Judge, Job has made dominion over sin, even in its first beginnings and motions, his principle.
The הוּא, which gives prominence to the subject, means Him who punishes the unchaste. By Him who observes his walk on every side, and counts (יספּור, plene, according to Ew. 138, a, on account of the pause, but vid., the similar form of writing, Job 39:2; Job 18:15) all his steps, Job has been kept back from sin, and to Him Job can appeal as a witness.
Geneva 1599
31:1 I made a covenant with mine (a) eyes; why then should I think upon (b) a maid?
(a) I kept my eyes from all wanton looks.
(b) Would not God then have punished me?
John Gill
31:1 I made a covenant with mine eyes,.... Not to look upon a woman, and wantonly gaze at her beauty, lest his heart should be drawn thereby to lust after her; for the eyes are inlets to many sins, and particularly to uncleanness, of which there have been instances, both in bad men and good men, Gen 34:2; so the poet (t) represents the eye as the way through which the beauty of a woman passes swifter than an arrow into the hearts of men, and makes impressions there; see 2Pet 2:14; hence Zaleucus ordered adulterers to be punished, by plucking out the eyes of the adulterer (u); wherefore Job, to prevent this, entered into a solemn engagement with himself, laid himself under a strong obligation, as if he had bound himself by a covenant, made a resolution in the strength of divine grace, not to employ his eyes in looking on objects that might ensnare his heart, and lead him to the commission of sin; he made use of all ways and means, and took every precaution to guard against it; and particularly this, to shut or turn his eyes from beholding what might be alluring and enticing to him: it is said (x) of Democritus, that he put out his eyes because he could not look upon a woman without lusting after her:
why then should I think upon a maid; of corrupting and defiling her, since he had made a covenant with his eyes, and this would be a breach of that covenant: and therefore, besides the sin of lusting after her, or of corrupting her, he would be a covenant breaker, and so his sin would be an aggravated one: or he made a covenant with his eyes, to prevent any impure thoughts, desires, and inclinations in him; for the eye affects the heart, and stirs up lust in it, and excites unclean thoughts and unchaste desires: this shows that the thought of sin is sin; that fornication was reckoned a sin before the law of Moses; and that Job better understood the spirituality of the law than the Pharisees did in the time of Christ, and had the same notion of lust in the heart being fornication and adultery as he had; and that good men are not without temptation to sin, both from within and from without; and therefore should carefully shun all appearances of evil, and whatsoever leads unto it, and take every necessary precaution to guard against it.
(t) Musaeus de Heron. & Leand. v. 92, &c. (u) Aelian. Var. Hist. l. 13. c. 24. (x) Tertullian. Apolog. c. 46.
John Wesley
31:1 I made - So far have I been from any gross wickedness, that I have abstained from the least occasions and appearances of evil.
Robert Jamieson, A. R. Fausset and David Brown
31:1 (Job 31:1-40)
Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life.
He asserts his guarding against being allured to sin by his senses.
think--rather, "cast a (lustful) look." He not merely did not so, but put it out of the question by covenanting with his eyes against leading him into temptation (Prov 6:25; Mt 5:28).
31:231:2: եւ բաժանեաց Աստուած ՚ի վերուստ, եւ ժառանգութիւն Բաւականին ՚ի բարձանց։
2 Աստուած բաժին է հանել ինձ վերուստ եւ բաւականին մեծ ժառանգութիւն՝ իր այն բարձունքից:
2 Քանզի վերէն՝ Աստուծմէ՝ ի՞նչ բաժին պիտի տրուի ինծի Ու բարձր տեղերէն, Ամենակարողէն՝ ի՞նչ ժառանգութիւն։
Եւ բաժանեաց Աստուած ի վերուստ, եւ ժառանգութիւն Բաւականին`` ի բարձանց:

31:2: եւ բաժանեաց Աստուած ՚ի վերուստ, եւ ժառանգութիւն Բաւականին ՚ի բարձանց։
2 Աստուած բաժին է հանել ինձ վերուստ եւ բաւականին մեծ ժառանգութիւն՝ իր այն բարձունքից:
2 Քանզի վերէն՝ Աստուծմէ՝ ի՞նչ բաժին պիտի տրուի ինծի Ու բարձր տեղերէն, Ամենակարողէն՝ ի՞նչ ժառանգութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
31:231:2 Какая же участь {мне} от Бога свыше? И какое наследие от Вседержителя с небес?
31:2 καὶ και and; even τί τις.1 who?; what? ἐμέρισεν μεριζω apportion; allocate ὁ ο the θεὸς θεος God ἀπάνωθεν απανωθεν and; even κληρονομία κληρονομια inheritance ἱκανοῦ ικανος adequate; sufficient ἐξ εκ from; out of ὑψίστων υψιστος highest; most high
31:2 וּ û וְ and מֶ֤ה׀ mˈeh מָה what חֵ֣לֶק ḥˈēleq חֵלֶק share אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god מִ mi מִן from מָּ֑עַל mmˈāʕal מַעַל top וְֽ wᵊˈ וְ and נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty מִ mi מִן from מְּרֹמִֽים׃ mmᵊrōmˈîm מָרֹום high place
31:2. quam enim partem haberet Deus in me desuper et hereditatem Omnipotens de excelsisFor what part should God from above have in me, and what inheritance the Almighty from on high?
2. For what the portion of God from above, and the heritage of the Almighty from on high?
31:2. For what portion should God from above hold for me, and what inheritance should the Almighty from on high keep?
31:2. For what portion of God [is there] from above? and [what] inheritance of the Almighty from on high?
For what portion of God [is there] from above? and [what] inheritance of the Almighty from on high:

31:2 Какая же участь {мне} от Бога свыше? И какое наследие от Вседержителя с небес?
31:2
καὶ και and; even
τί τις.1 who?; what?
ἐμέρισεν μεριζω apportion; allocate
ο the
θεὸς θεος God
ἀπάνωθεν απανωθεν and; even
κληρονομία κληρονομια inheritance
ἱκανοῦ ικανος adequate; sufficient
ἐξ εκ from; out of
ὑψίστων υψιστος highest; most high
31:2
וּ û וְ and
מֶ֤ה׀ mˈeh מָה what
חֵ֣לֶק ḥˈēleq חֵלֶק share
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
מִ mi מִן from
מָּ֑עַל mmˈāʕal מַעַל top
וְֽ wᵊˈ וְ and
נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage
שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty
מִ mi מִן from
מְּרֹמִֽים׃ mmᵊrōmˈîm מָרֹום high place
31:2. quam enim partem haberet Deus in me desuper et hereditatem Omnipotens de excelsis
For what part should God from above have in me, and what inheritance the Almighty from on high?
31:2. For what portion should God from above hold for me, and what inheritance should the Almighty from on high keep?
31:2. For what portion of God [is there] from above? and [what] inheritance of the Almighty from on high?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Побуждением подавлять грех в зародыше служила мысль о наказании ("участь", "наследие"; ср. XX:29; XXVII:13) за нецеломудрие (Быт XXXIX:9), которое при представлении о Боге, как всеведущем Судии (ст. 4; ср. Пс CXXXVIII:2), являлось неизбежным.
Adam Clarke: Commentary on the Bible - 1831
31:2: For what portion of God is there from above? - Though I have not, in this or in any other respect, wickedly departed from God, yet what reward have I received?
Albert Barnes: Notes on the Bible - 1834
31:2: For what portion of God is there from above? - Or, rather, "What portion should I then have from God who reigns above?" Job asks with emphasis, what portion or reward he should expect from God who reigns on high, if he had not made such a covenant with his eyes, and if he had given the reins to loose and wanton thoughts? This question he himself answers in the following verse, and says, that he could have expected only destruction from the Almighty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:2: Job 20:29, Job 27:13; Heb 13:4
Job 31:3
John Gill
31:2 For what portion of God is there from above?.... What good portion, as the Targum paraphrases it, can impure persons expect from God? such who indulge themselves, and live in the sin of uncleanness, cannot hope to have any part in God, or a portion of good things from him; he is above, and in the highest heavens, and every good thing comes from thence, and from him there; and particularly the spiritual blessings, wherewith he blesses his people, are in heavenly places in Christ, and from thence come to them; and here a special respect may be had to God himself, who is the portion of his people, both in life and at death, and to all eternity; but men that live a vicious course of life cannot conclude they have any part in God and Christ, nor in the grace of God, and the blessings of it, nor enjoy communion with him:
and what inheritance of the Almighty from on high? heaven is an inheritance which belongs to the children of God, and he, as their heavenly Father, has bequeathed it unto then; this is from the almighty God, God all sufficient; he has chosen this inheritance for them, and appointed them unto it; this is laid up by him and reserved in heaven for them; and he gives both a right unto it, and a meetness for it, and will put them into the possession of it: but then impure persons, as fornicators and adulterers, have no inheritance in the kingdom of God and of Christ, Eph 5:5; and this was a reason with Job, and what had an influence on him, to be careful to avoid the sin of uncleanness. Some understand the words as a question concerning what would be the portion and heritage of a wicked man, a corrupter of virgins; the answer to which is given in the next verse, destruction and a strange punishment; this is their portion from God, and the heritage appointed to them by him; see Job 20:29.
John Wesley
31:2 For - What recompence may be expected from God for those who do otherwise. Above - How secretly soever unchaste persons carry the matter, so that men cannot reprove them, yet there is one who stands upon an higher place, whence he seeth in what manner they act.
Robert Jamieson, A. R. Fausset and David Brown
31:2 Had I let my senses tempt me to sin, "what portion (would there have been to me, that is, must I have expected) from (literally, of) God above, and what inheritance from (literally, of) the Almighty," &c. [MAURER] (Job 20:29; Job 27:13).
31:331:3: ※ Ոչ ապաքէն կորո՛ւստ անիրաւին, ※ եւ տարագրութիւն այնոցիկ ոյք գործեն զանօրէնութիւն։
3 Անիրաւ մարդու կործանումը չէ՞ միթէ դա հէնց կամ վտարումը այն մարդկանց, ովքեր անօրէնութիւն են գործում կեանքում:
3 Կորուստը ամբարշտին համար սահմանուած չէ՞ Ու սոսկալի պատիժը՝ անօրէնութիւն գործողներուն համար։
Ո՞չ ապաքէն կորուստ անիրաւին, եւ տարագրութիւն այնոցիկ ոյք գործեն զանօրէնութիւն:

31:3: ※ Ոչ ապաքէն կորո՛ւստ անիրաւին, ※ եւ տարագրութիւն այնոցիկ ոյք գործեն զանօրէնութիւն։
3 Անիրաւ մարդու կործանումը չէ՞ միթէ դա հէնց կամ վտարումը այն մարդկանց, ովքեր անօրէնութիւն են գործում կեանքում:
3 Կորուստը ամբարշտին համար սահմանուած չէ՞ Ու սոսկալի պատիժը՝ անօրէնութիւն գործողներուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
31:331:3 Не для нечестивого ли гибель, и не для делающего ли зло напасть?
31:3 οὐχὶ ουχι not; not actually ἀπώλεια απωλεια destruction; waste τῷ ο the ἀδίκῳ αδικος injurious; unjust καὶ και and; even ἀπαλλοτρίωσις απαλλοτριωσις the ποιοῦσιν ποιεω do; make ἀνομίαν ανομια lawlessness
31:3 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not אֵ֥יד ʔˌêḏ אֵיד calamity לְ lᵊ לְ to עַוָּ֑ל ʕawwˈāl עַוָּל evildoer וְ֝ ˈw וְ and נֵ֗כֶר nˈēḵer נֵכֶר misfortune לְ lᵊ לְ to פֹ֣עֲלֵי fˈōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
31:3. numquid non perditio est iniquo et alienatio operantibus iniustitiamIs not destruction to the wicked, and aversion to them that work iniquity?
3. Is it not calamity to the unrighteous, and disaster to the workers of iniquity?
31:3. Is not destruction held for the wicked and repudiation kept for those who work injustice?
31:3. [Is] not destruction to the wicked? and a strange [punishment] to the workers of iniquity?
Is not destruction to the wicked? and a strange [punishment] to the workers of iniquity:

31:3 Не для нечестивого ли гибель, и не для делающего ли зло напасть?
31:3
οὐχὶ ουχι not; not actually
ἀπώλεια απωλεια destruction; waste
τῷ ο the
ἀδίκῳ αδικος injurious; unjust
καὶ και and; even
ἀπαλλοτρίωσις απαλλοτριωσις the
ποιοῦσιν ποιεω do; make
ἀνομίαν ανομια lawlessness
31:3
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
אֵ֥יד ʔˌêḏ אֵיד calamity
לְ lᵊ לְ to
עַוָּ֑ל ʕawwˈāl עַוָּל evildoer
וְ֝ ˈw וְ and
נֵ֗כֶר nˈēḵer נֵכֶר misfortune
לְ lᵊ לְ to
פֹ֣עֲלֵי fˈōʕᵃlê פעל make
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
31:3. numquid non perditio est iniquo et alienatio operantibus iniustitiam
Is not destruction to the wicked, and aversion to them that work iniquity?
31:3. Is not destruction held for the wicked and repudiation kept for those who work injustice?
31:3. [Is] not destruction to the wicked? and a strange [punishment] to the workers of iniquity?
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
31:3: Is not destruction to the wicked - If I had been guilty of such secret hypocritical proceedings, professing faith in the true God while in eye and heart an idolater, would not such a worker of iniquity be distinguished by a strange and unheard-of punishment?
Albert Barnes: Notes on the Bible - 1834
31:3: Is not destruction to the wicked? - That is, Job says that he was well aware that destruction would overtake the wicked, and that if he had given indulgence to impure desires he could have looked for nothing else. Well knowing this, he says, he had guarded himself in the most careful manner from sin, and had labored with the greatest assiduity to keep his eyes and his heart pure.
And a strange punishment - - ונכר weneker. The word used here, means literally strangeness - a strange thing, something with which we were unacquainted. It is used here evidently in the sense of a strange or unusual punishment; something which does not occur in the ordinary course of events. The sense is, that for the sin here particularly referred to, God would interpose to inflict vengeance in a manner such as did not occur in the ordinary dealings of his providence. There would be some punishment adopted especially to this sin, and which would mark it with his special displeasure. Has it not been so in all ages? The Vulgate renders it, alienatio, and the Septuagint translates it in a similar manner - ἀπαλλοτρίωσις apallotriō sis - and they seem to have understood it as followed by entire alienation from God; an idea which would be every where sustained by a reference to the history of the sin referred to by Job. There is no sin that so much poisons all the fountains of pure feeling in the soul, and none that will so certainly terminate in the entire wreck of character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:3: destruction: Job 21:30; Psa 55:23, Psa 73:18; Pro 1:27, Pro 10:29, Pro 21:15; Mat 7:13; Rom 9:22; Th1 5:3; Th2 1:9; Pe2 2:1
a strange: Isa 28:21; Jde 1:7
Job 31:4
Geneva 1599
31:3 [Is] not destruction to the wicked? and a strange [punishment] to (c) the workers of iniquity?
(c) Job declares that the fear of God was a bridle to stay him from all wickedness.
John Gill
31:3 Is not destruction to the wicked?.... It is even to such wicked men, who live in the sin of fornication, and make it their business to ensnare and corrupt virgins; and which is another reason why Job was careful to avoid that sin; wickedness of every sort is the cause of destruction, destruction and misery are in the ways of wicked men, and their wicked ways lead unto it, and issue in it, even destruction of soul and body in hell, which is swift and sudden, and will be everlasting: this is laid up for wicked men among the treasures of God's wrath, and they are reserved that, and there is no way of deliverance from it but by Christ:
and a strange punishment to the workers of iniquity; the iniquity of fornication and whoredom, Prov 30:20; who make it their business to commit it, and live in a continued course of uncleanness and other sins; a punishment, something strange, unusual, and uncommon, as the filthy venereal disease in this world, and everlasting burnings in another; or "alienation" (y), a state of estrangement and banishment from the presence of God and Christ, and from the society of the saints, to all eternity; see Mt 25:46.
(y) "et abalienatio", Munster; "et alienatio", V. L. Pagninus, Montanus, Mercerus, Drusius, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
31:3 Answer to the question in Job 31:2.
strange--extraordinary.
31:431:4: ※ Ոչ ապաքէն Ինքն տեսցէ զճանապարհս իմ. եւ ամենայն գնացք իմ թուեսցին։
4 Ինքը չէ՞ միթէ, որ պարզ տեսնում է իմ ճանապարհը ու հաշուի առնում քայլերս բոլոր:
4 Միթէ Անիկա իմ ճամբաներս չի՞ տեսներ Ու ամէն քայլերս չի՞ համրեր։
Ո՞չ ապաքէն Ինքն տեսցէ զճանապարհս իմ, եւ ամենայն գնացք իմ թուեսցին:

31:4: ※ Ոչ ապաքէն Ինքն տեսցէ զճանապարհս իմ. եւ ամենայն գնացք իմ թուեսցին։
4 Ինքը չէ՞ միթէ, որ պարզ տեսնում է իմ ճանապարհը ու հաշուի առնում քայլերս բոլոր:
4 Միթէ Անիկա իմ ճամբաներս չի՞ տեսներ Ու ամէն քայլերս չի՞ համրեր։
zohrab-1805▾ eastern-1994▾ western am▾
31:431:4 Не видел ли Он путей моих, и не считал ли всех моих шагов?
31:4 οὐχὶ ουχι not; not actually αὐτὸς αυτος he; him ὄψεται οραω view; see ὁδόν οδος way; journey μου μου of me; mine καὶ και and; even πάντα πας all; every τὰ ο the διαβήματά διαβημα of me; mine ἐξαριθμήσεται εξαριθμεω enumerate
31:4 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not ה֖וּא hˌû הוּא he יִרְאֶ֣ה yirʔˈeh ראה see דְרָכָ֑י ḏᵊrāḵˈāy דֶּרֶךְ way וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole צְעָדַ֥י ṣᵊʕāḏˌay צַעַד marching יִסְפֹּֽור׃ yispˈôr ספר count
31:4. nonne ipse considerat vias meas et cunctos gressus meos dinumeratDoth not he consider my ways, and number all my steps?
4. Doth not he see my ways, and number all my steps?
31:4. Does he not examine my ways and number all my steps?
31:4. Doth not he see my ways, and count all my steps?
Doth not he see my ways, and count all my steps:

31:4 Не видел ли Он путей моих, и не считал ли всех моих шагов?
31:4
οὐχὶ ουχι not; not actually
αὐτὸς αυτος he; him
ὄψεται οραω view; see
ὁδόν οδος way; journey
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
τὰ ο the
διαβήματά διαβημα of me; mine
ἐξαριθμήσεται εξαριθμεω enumerate
31:4
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
ה֖וּא hˌû הוּא he
יִרְאֶ֣ה yirʔˈeh ראה see
דְרָכָ֑י ḏᵊrāḵˈāy דֶּרֶךְ way
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
צְעָדַ֥י ṣᵊʕāḏˌay צַעַד marching
יִסְפֹּֽור׃ yispˈôr ספר count
31:4. nonne ipse considerat vias meas et cunctos gressus meos dinumerat
Doth not he consider my ways, and number all my steps?
31:4. Does he not examine my ways and number all my steps?
31:4. Doth not he see my ways, and count all my steps?
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Adam Clarke: Commentary on the Bible - 1831
31:4: Doth not he see my ways - Can I suppose that I could screen myself from the eye of God while guilty of such iniquities?
Albert Barnes: Notes on the Bible - 1834
31:4: Doth he not see my ways? - This either means that God was a witness of all that he did - his thoughts, words, and deeds, and would punish him if he had given indulgence to improper feelings and thoughts; or that since God saw all his thoughts, he could boldly appeal to him as a witness of his innocence in this matter, and in proof that his life and heart were pure. Rosenmuller adopts the latter interpretation; Herder seems to incline to the former. Umbreit renders it, "God himself must be a witness that I speak the truth." It is not easy to determine which is the true meaning. Either of them will accord well with the scope of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:4: Job 14:16, Job 34:21; Gen 16:13; Ch2 16:9; Psa 44:21, Psa 139:1-3; Pro 5:21, Pro 15:3; Jer 16:17, Jer 32:19; Joh 1:48; Heb 4:13
Job 31:5
John Gill
31:4 Doth not he see my ways, and count all my steps? That is, God, who is above, and the Almighty that dwells on high; he looks down from heaven, and beholds all the ways and works, the steps and motions, of the children of men; there is no darkness where the workers of iniquity can hide themselves; the fornicator and adulterer choose the night season for the commission of their sin, fancying no eye sees them; but they cannot escape the eye of God, who is omniscient; he observes the ways they walk in, the methods they take to compass their designs; he marks and counts every step taken by them, as he does indeed take notice of and reckons up every action of men, good and bad; and the consideration of this was another argument with Job to avoid the sin of uncleanness; for however privately he might commit it, so as not to be seen by men, it could not be hidden from the all seeing eye of God. Some take these words to be an obtestation, or appeal to God for the truth of what he had said; that he made a covenant with his eyes, and took every precaution to prevent his failing into the sin of uncleanness; and he whose eyes were upon his ways, knew how holily and unblamably he had walked; or else, as if the sense was, that had he given in to such an impure course of life, he might expect the omniscient God, that is above, and dwells on high, would bring upon him destruction, and a strange punishment, since he is the avenger of all such; others connect the words with the following, doth he not see my ways and steps, whether I have walked with vanity, &c. or not?
Robert Jamieson, A. R. Fausset and David Brown
31:4 Doth not he see? &c.--Knowing this, I could only have expected "destruction" (Job 31:3), had I committed this sin (Prov 5:21).
31:531:5: Եթէ գնացեա՛լ իցեմ ընդ այպանօղս. եթէ վաղվաղեա՛ց ոտն իմ ՚ի նենգութիւն։
5 Թէ ծաղրողի հետ գնացած լինեմ, թէ իմ ոտքերը նենգութեան ճամփով շտապած լինեն
5 Եթէ ստութեան մէջ քալեցի, Կամ իմ ոտքս նենգութեան արտորաց,
Եթէ գնացեալ իցեմ ընդ այպանօղս, եթէ վաղվաղեաց ոտն իմ ի նենգութիւն:

31:5: Եթէ գնացեա՛լ իցեմ ընդ այպանօղս. եթէ վաղվաղեա՛ց ոտն իմ ՚ի նենգութիւն։
5 Թէ ծաղրողի հետ գնացած լինեմ, թէ իմ ոտքերը նենգութեան ճամփով շտապած լինեն
5 Եթէ ստութեան մէջ քալեցի, Կամ իմ ոտքս նենգութեան արտորաց,
zohrab-1805▾ eastern-1994▾ western am▾
31:531:5 Если я ходил в суете, и если нога моя спешила на лукавство,
31:5 εἰ ει if; whether δὲ δε though; while ἤμην ειμι be πεπορευμένος πορευομαι travel; go μετὰ μετα with; amid γελοιαστῶν γελοιαστης if; whether δὲ δε though; while καὶ και and; even ἐσπούδασεν σπουδαζω diligent ὁ ο the πούς πους foot; pace μου μου of me; mine εἰς εις into; for δόλον δολος cunning; treachery
31:5 אִם־ ʔim- אִם if הָלַ֥כְתִּי hālˌaḵtî הלך walk עִם־ ʕim- עִם with שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וַ wa וְ and תַּ֖חַשׁ ttˌaḥaš חושׁ make haste עַל־ ʕal- עַל upon מִרְמָ֣ה mirmˈā מִרְמָה deceit רַגְלִֽי׃ raḡlˈî רֶגֶל foot
31:5. si ambulavi in vanitate et festinavit in dolo pes meusIf I have walked in vanity, and my foot hath made haste to deceit:
5. If I have walked with vanity, and my foot hath hasted to deceit;
31:5. If I have walked in vanity, or if my foot has hurried towards deceitfulness,
31:5. If I have walked with vanity, or if my foot hath hasted to deceit;
If I have walked with vanity, or if my foot hath hasted to deceit:

31:5 Если я ходил в суете, и если нога моя спешила на лукавство,
31:5
εἰ ει if; whether
δὲ δε though; while
ἤμην ειμι be
πεπορευμένος πορευομαι travel; go
μετὰ μετα with; amid
γελοιαστῶν γελοιαστης if; whether
δὲ δε though; while
καὶ και and; even
ἐσπούδασεν σπουδαζω diligent
ο the
πούς πους foot; pace
μου μου of me; mine
εἰς εις into; for
δόλον δολος cunning; treachery
31:5
אִם־ ʔim- אִם if
הָלַ֥כְתִּי hālˌaḵtî הלך walk
עִם־ ʕim- עִם with
שָׁ֑וְא šˈāwᵊ שָׁוְא vanity
וַ wa וְ and
תַּ֖חַשׁ ttˌaḥaš חושׁ make haste
עַל־ ʕal- עַל upon
מִרְמָ֣ה mirmˈā מִרְמָה deceit
רַגְלִֽי׃ raḡlˈî רֶגֶל foot
31:5. si ambulavi in vanitate et festinavit in dolo pes meus
If I have walked in vanity, and my foot hath made haste to deceit:
31:5. If I have walked in vanity, or if my foot has hurried towards deceitfulness,
31:5. If I have walked with vanity, or if my foot hath hasted to deceit;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Иову чужда была далее неправда в виде скрытой, замаскированной лжи (евр. "шаве"; ср. XI:11; синодальное - "суета") и обмана (евр. "мирма"). Подобных пороков не может усмотреть за ним самый беспристрастный суд ("пусть взвесят на весах"; ср. Дан V:27); он выйдет с него непорочным (ср. I:1; II:3).
Adam Clarke: Commentary on the Bible - 1831
31:5: If I have walked with vanity - If I have been guilty of idolatry, or the worshipping of a false god: for thus שאו shau, which we here translate vanity, is used Jer 18:15; (compare with Psa 31:6; Hos 12:11; and Jon 2:9), and it seems evident that the whole of Job's discourse here is a vindication of himself from all idolatrous dispositions and practices.
Albert Barnes: Notes on the Bible - 1834
31:5: If I have walked with vanity - This is the second specification in regard to his private deportment. He says that his life had been sincere, upright, honest. The word vanity here is equivalent to falsehood, for so the parallelism demands, and so the word (שׁוא shâ v') is often used; Psa 12:3; Psa 41:7; Exo 23:1; Deu 5:20; compare Isa, Deu 1:13. The meaning of Job here is, that he had been true and honest. In his dealings with others he had not defrauded them; he had not misrepresented things; he had spoken the exact truth, and had done that which was without deception or guile.
If my foot hath hasted to deceit - That is, if I have gone to execute a purpose of deceit or fraud. He had never, on seeing an opportunity where others might be defrauded, hastened to embrace it. The Septuagint renders this verse, "If I have walked with scoffers - μετα γελοιαστῶν meta geloiastō n - and if my foot has hastened to deceit."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:5: If: Psa 7:3-5
walked: Psa 4:2, Psa 12:2, Psa 44:20, Psa 44:21; Pro 12:11; Jer 2:5; Eze 13:8
Job 31:6
Carl Friedrich Keil and Franz Delitzsch
31:5
5 If I had intercourse with falsehood,
And my foot hastened after deceit:
6 Let Him weigh me in the balances of justice,
And let Eloah know my innocence.
7 If my steps turned aside from the way,
And my heart followed mine eyes,
And any spot hath cleaved to my hands:
8 May I sow and another eat,
And let my shoots be rooted out.
We have translated שׁוא (on the form vid., on Job 15:31, and the idea on Job 11:11) falsehood, for it signifies desolateness and hollowness under a concealing mask, therefore the contradiction between what is without and within, lying and deceit, parall. מרמה, deceit, delusion, imposition. The phrase הלך עם־שׁוא is based on the personification of deceit, or on thinking of it in connection with the מתי־שׁוא (Job 11:11). The form ותּחשׁ cannot be derived from חוּשׁ, from which it ought to be ותּחשׁ, like ויּסר Judg 4:18 and freq., ויּשׂר (serravit) 1Chron 20:3, ויּעט (increpavit) 1Kings 25:14. Many grammarians (Ges. 72, rem. 9; Olsh. 257, g) explain the Pathach instead of Kametz as arising from the virtual doubling of the guttural (Dagesh forte implicitum), for which, however, no ground exists here; Ewald (232, b) explains it by "the hastening of the tone towards the beginning," which explains nothing, since the retreat of the tone has not this effect anywhere else. We must content ourselves with the supposition that ותּחשׁ is formed from a חשׁה having a similar meaning to חוּשׁ (חישׁ), as also ויּעט, 1Kings 15:19, comp. 1Kings 14:32, is from a עטח of similar signification with עיט. The hypothetical antecedent, Job 31:5, is followed by the conclusion, Job 31:6 : If he have done this, may God not spare him. He has, however, not done it; and if God puts him to an impartial trial, He will learn his תּמּה, integritas, purity of character. The "balance of justice" is the balance of the final judgment, which the Arabs call Arab. mı̂zân 'l-a‛mâl, "the balance of actions (works)."
(Note: The manual of ethics by Ghazzli is entitled mı̂zân el-a‛mâl in the original, מאזני צדק in Bar-Chisdai's translation, vid., Gosche on Ghazzli's life and works, S. 261 of the volume of the Berliner Akademie d. Wissensch. for 1858.)
Job 31:7 also begins hypothetically: if my steps (אשּׁוּרי from אשּׁוּר, which is used alternately with אשׁוּר without distinction, contrary to Ew. 260, b) swerve (תּטּה, the predicate to the plur. which follows, designating a thing, according to Ges. 146, 3) from the way (i.e., the one right way), and my heart went after my eyes, i.e., if it followed the drawing of the lust of the eye, viz., to obtain by deceit or extortion the property of another, and if a spot (מאוּם, macula, as Dan 1:4, = מוּם, Job 11:15; according to Ew., equivalent to מחוּם, what is blackened and blackens, then a blemish, and according to Olsh., in מאוּמה...לא, like the French ne ... point) clave to my hands: I will sow, and let another eat, and let my shoots be rooted out. The poet uses צאצאים elsewhere of offspring of the body or posterity, Job 5:25; Job 21:8; Job 27:14; here, however, as in Isaiah, with whom he has this word in common, Job 34:2; Job 42:5, the produce of the ground is meant. Job 31:8 is, according to Jn 4:37, a λόγος, a proverb. In so far as he may have acted thus, Job calls down upon himself the curse of Deut. 38:20f.: what he sows, let strangers reap and eat; and even when that which is sown does not fall into the hands of strangers, let it be uprooted.
John Gill
31:5 If I have walked with vanity,.... Or with vain men, as Bar Tzemach interprets it, keeping company and having fellowship with them in their vain and sinful practices; or in the vanity of his mind, indulging himself in impurity of heart and life; or rather using deceitful methods to cheat and defraud others; for this seems to be another vice Job clears himself of, acting unjustly in his dealings with men, or dealing falsely with them:
or if my foot hath hasted to deceit; to cheat men in buying and selling, being ready and swift to do it, and in haste to become rich, which puts men oftentimes on evil ways and methods to attain it; see Prov 28:20.
John Wesley
31:5 Walked - Dealt with men. Vanity - With lying, or falsehood. Deceit - If when I had an opportunity of enriching myself, by wronging others, I have readily and greedily complied with It.
Robert Jamieson, A. R. Fausset and David Brown
31:5 Job's abstinence from evil deeds.
vanity--that is, falsehood (Ps 12:2).
31:631:6: Զի կշռեա՛լ եմ ՚ի կշի՛ռս արդարութեան, եւ գիտէ Տէր զանմեղութիւն իմ։
6 (բայց կշռուել եմ արդար կշեռքով, եւ գիտէ Տէրն իմ անմեղութիւնը),
6 Թող կշռէ զիս արդարութեան կշիռքով Ու Աստուած իմ անմեղութիւնս գիտնայ։
զի կշռեալ եմ ի կշիռս արդարութեան, եւ գիտէ Տէր զանմեղութիւն իմ:

31:6: Զի կշռեա՛լ եմ ՚ի կշի՛ռս արդարութեան, եւ գիտէ Տէր զանմեղութիւն իմ։
6 (բայց կշռուել եմ արդար կշեռքով, եւ գիտէ Տէրն իմ անմեղութիւնը),
6 Թող կշռէ զիս արդարութեան կշիռքով Ու Աստուած իմ անմեղութիւնս գիտնայ։
zohrab-1805▾ eastern-1994▾ western am▾
31:631:6 пусть взвесят меня на весах правды, и Бог узнает мою непорочность.
31:6 ἱσταίη ιστημι stand; establish με με me ἄρα αρα.2 it follows ἐν εν in ζυγῷ ζυγος yoke δικαίῳ δικαιος right; just οἶδεν οιδα aware δὲ δε though; while ὁ ο the κύριος κυριος lord; master τὴν ο the ἀκακίαν ακακια of me; mine
31:6 יִשְׁקְלֵ֥נִי yišqᵊlˌēnî שׁקל weigh בְ vᵊ בְּ in מֹאזְנֵי־ mōzᵊnê- מֹאזְנַיִם balances צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and יֵדַ֥ע yēḏˌaʕ ידע know אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god תֻּמָּתִֽי׃ tummāṯˈî תֻּמָּה integrity
31:6. adpendat me in statera iusta et sciat Deus simplicitatem meamLet him weigh me in a just balance, and let God know my simplicity.
6. (Let me be weighed in an even balance, that God may know mine integrity;)
31:6. let him weigh me in a just balance, and let God know my simplicity.
31:6. Let me be weighed in an even balance, that God may know mine integrity.
Let me be weighed in an even balance, that God may know mine integrity:

31:6 пусть взвесят меня на весах правды, и Бог узнает мою непорочность.
31:6
ἱσταίη ιστημι stand; establish
με με me
ἄρα αρα.2 it follows
ἐν εν in
ζυγῷ ζυγος yoke
δικαίῳ δικαιος right; just
οἶδεν οιδα aware
δὲ δε though; while
ο the
κύριος κυριος lord; master
τὴν ο the
ἀκακίαν ακακια of me; mine
31:6
יִשְׁקְלֵ֥נִי yišqᵊlˌēnî שׁקל weigh
בְ vᵊ בְּ in
מֹאזְנֵי־ mōzᵊnê- מֹאזְנַיִם balances
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וְ wᵊ וְ and
יֵדַ֥ע yēḏˌaʕ ידע know
אֱ֝לֹ֗והַּ ˈʔᵉlˈôₐh אֱלֹוהַּ god
תֻּמָּתִֽי׃ tummāṯˈî תֻּמָּה integrity
31:6. adpendat me in statera iusta et sciat Deus simplicitatem meam
Let him weigh me in a just balance, and let God know my simplicity.
31:6. let him weigh me in a just balance, and let God know my simplicity.
31:6. Let me be weighed in an even balance, that God may know mine integrity.
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Adam Clarke: Commentary on the Bible - 1831
31:6: Mine integrity - תמתי tummathi, my perfection; the totality of my unblameable life.
Albert Barnes: Notes on the Bible - 1834
31:6: Let me be weighed in an even balance - Margin, him weigh me in balances of justice. That is, let him ascertain exactly my character, and treat me accordingly. If on trial it be found that I am guilty in this respect, I consent to be punished accordingly. Scales or balances are often used as emblematic of justice. Many suppose, however, that this verse is a parenthesis, and that the imprecation in , relates to , as well as to . But most probably the meaning is, that he consented to have his life tried in this respect in the most exact and rigid manner, and was willing to abide the result. A man may express such a consciousness of integrity in his dealings with others, without any improper self-reliance or boasting. It may be a simple fact of which he may be certain, that he has never meant to defraud any man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:6: Let me be weighed in an even balance: Heb. Let him weigh me in balances of justice, Sa1 2:3; Psa 7:8, Psa 7:9, Psa 17:2, Psa 17:3, Psa 26:1; Pro 16:11; Isa 26:7; Dan 5:27; Mic 6:11
know: Jos 22:22; Psa 1:6, Psa 139:23; Mat 7:23; Ti2 2:19
Job 31:7
Geneva 1599
31:6 Let me be weighed in an even balance, that God may know mine (d) integrity.
(d) He shows what his uprightness stands in, in as much as he was blameless before men and did not sin against the second table.
John Gill
31:6 Let me be weighed in an even balance,.... Or "in balances of righteousness" (z), even in the balance or strict justice, the justice of God; he was so conscious to himself that he had done no injustice to any man in his dealings with them, that, if weight of righteousness, which was to be, and was the rule of his conduct between man and man, was put into one scale, and his actions into another, the balance would be even, there would be nothing wanting, or, however, that would require any severe censure:
that God may know mine integrity; God did knew his integrity, and bore a testimony to it, and to his retaining it, Job 2:3; but his meaning is, that should God strictly inquire into his life and conduct with respect to his dealings with men, as it would appear that he had lived in all good conscience to that day, so he doubted not but he would find his integrity such, that he would own and acknowledge it, approve of it, and commend it, and make it known to his friends and others, whereby he would be cleared of all those calumnies that were cast upon him. Some connect these words with the following, reading them affirmatively, "God knows mine integrity"; he knows that my step has not turned out of the way of truth and righteousness; that my heart has not walked after mine eye, in lustful thoughts and desires; and that there is no spoil, nor rapine, nor violence in my hand, that I should deserve such a punishment as to sow, and another eat: thus Sephorno.
(z) "in bilancibus justitiae", Montanus, Mercerus, Drusius, so Junius & Tremellius, Cocceius, Michaelis, Schultens.
John Wesley
31:6 Let me - I desire nothing more than to have my heart and life weighed in just balances, and searched out by the all - seeing God. That God - Or, and he will know; (upon search he will find out: which is spoken of God after the manner of men:) Mine integrity - So this is an appeal to God to be witness of his sincerity.
Robert Jamieson, A. R. Fausset and David Brown
31:6 Parenthetical. Translate: "Oh, that God would weigh me . . . then would He know," &c.
31:731:7: Եթէ թիւրեցա՛ւ ոտն իմ ՚ի ճանապարհէ. եթէ չոգաւ սիրտ իմ զկնի ակա՛ն իմոյ. եթէ հպեցայ ձեռօ՛ք իմովք ՚ի կաշառս։
7 թէ շեղուած լինի ոտքս ճիշտ ուղուց, սիրտս՝ ընթացած աչքիս յետեւից, թէ կպած լինեմ ձեռքով՝ կաշառքի, -
7 Եթէ ոտքս ճամբայէն խոտորեցաւ Ու սիրտս աչքերուս ետեւէն գնաց Ու ձեռքերուս արատ մը փակաւ,
Եթէ թիւրեցաւ ոտն իմ ի ճանապարհէ, եթէ չոգաւ սիրտ իմ զկնի ական իմոյ, եթէ հպեցայ ձեռօք իմովք ի կաշառս:

31:7: Եթէ թիւրեցա՛ւ ոտն իմ ՚ի ճանապարհէ. եթէ չոգաւ սիրտ իմ զկնի ակա՛ն իմոյ. եթէ հպեցայ ձեռօ՛ք իմովք ՚ի կաշառս։
7 թէ շեղուած լինի ոտքս ճիշտ ուղուց, սիրտս՝ ընթացած աչքիս յետեւից, թէ կպած լինեմ ձեռքով՝ կաշառքի, -
7 Եթէ ոտքս ճամբայէն խոտորեցաւ Ու սիրտս աչքերուս ետեւէն գնաց Ու ձեռքերուս արատ մը փակաւ,
zohrab-1805▾ eastern-1994▾ western am▾
31:731:7 Если стопы мои уклонялись от пути и сердце мое следовало за глазами моими, и если что-либо {нечистое} пристало к рукам моим,
31:7 εἰ ει if; whether ἐξέκλινεν εκκλινω deviate; avoid ὁ ο the πούς πους foot; pace μου μου of me; mine ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey εἰ ει if; whether δὲ δε though; while καὶ και and; even τῷ ο the ὀφθαλμῷ οφθαλμος eye; sight ἐπηκολούθησεν επακολουθεω follow after ἡ ο the καρδία καρδια heart μου μου of me; mine εἰ ει if; whether δὲ δε though; while καὶ και and; even ταῖς ο the χερσίν χειρ hand μου μου of me; mine ἡψάμην απτομαι grasp; touch δώρων δωρον present
31:7 אִ֥ם ʔˌim אִם if תִּטֶּ֣ה tiṭṭˈeh נטה extend אַשֻּׁרִי֮ ʔaššurˈî אַשּׁוּר step מִנִּ֪י minnˈî מִן from הַ֫ hˈa הַ the דָּ֥רֶךְ ddˌāreḵ דֶּרֶךְ way וְ wᵊ וְ and אַחַ֣ר ʔaḥˈar אַחַר after עֵ֭ינַי ˈʕênay עַיִן eye הָלַ֣ךְ hālˈaḵ הלך walk לִבִּ֑י libbˈî לֵב heart וּ֝ ˈû וְ and בְ vᵊ בְּ in כַפַּ֗י ḵappˈay כַּף palm דָּ֣בַק dˈāvaq דבק cling, cleave to מֻאֽוּם׃ פ muʔˈûm . f מאוּם blemish
31:7. si declinavit gressus meus de via et si secutum est oculos meos cor meum et in manibus meis adhesit maculaIf my step hath turned out of the way, and if my heart hath followed my eyes, and if a spot hath cleaved to my hands:
7. If my step hath turned out of the way, and mine heart walked after mine eyes, and if any spot hath cleaved to mine hands:
31:7. If my steps have turned aside from the way, or if my heart has followed my eyes, or if a blemish has clung to my hands,
31:7. If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;
If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands:

31:7 Если стопы мои уклонялись от пути и сердце мое следовало за глазами моими, и если что-либо {нечистое} пристало к рукам моим,
31:7
εἰ ει if; whether
ἐξέκλινεν εκκλινω deviate; avoid
ο the
πούς πους foot; pace
μου μου of me; mine
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
τῷ ο the
ὀφθαλμῷ οφθαλμος eye; sight
ἐπηκολούθησεν επακολουθεω follow after
ο the
καρδία καρδια heart
μου μου of me; mine
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ταῖς ο the
χερσίν χειρ hand
μου μου of me; mine
ἡψάμην απτομαι grasp; touch
δώρων δωρον present
31:7
אִ֥ם ʔˌim אִם if
תִּטֶּ֣ה tiṭṭˈeh נטה extend
אַשֻּׁרִי֮ ʔaššurˈî אַשּׁוּר step
מִנִּ֪י minnˈî מִן from
הַ֫ hˈa הַ the
דָּ֥רֶךְ ddˌāreḵ דֶּרֶךְ way
וְ wᵊ וְ and
אַחַ֣ר ʔaḥˈar אַחַר after
עֵ֭ינַי ˈʕênay עַיִן eye
הָלַ֣ךְ hālˈaḵ הלך walk
לִבִּ֑י libbˈî לֵב heart
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
כַפַּ֗י ḵappˈay כַּף palm
דָּ֣בַק dˈāvaq דבק cling, cleave to
מֻאֽוּם׃ פ muʔˈûm . f מאוּם blemish
31:7. si declinavit gressus meus de via et si secutum est oculos meos cor meum et in manibus meis adhesit macula
If my step hath turned out of the way, and if my heart hath followed my eyes, and if a spot hath cleaved to my hands:
31:7. If my steps have turned aside from the way, or if my heart has followed my eyes, or if a blemish has clung to my hands,
31:7. If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8. За уклонение от пути указанной Богом правды (XXIII:11), начинающееся с пожелания глаз (Быт III:6; 1: Ин II:16), увлекающих душу на путь греха (Притч XXIII:33), которая в свою очередь воздействует на руки, заставляя их осквернить себя чем-нибудь нечистым ("пристало к рукам моим"; ср. Втор XIII:18), в данном случае приобретением чужой собственности, Иов готов понести заслуженное наказание. Его посевами должен воспользоваться другой (ст. 8: ср. V:5; Лев XXVI:16; Втор XXVIII:30: и д. ), а все вообще принадлежавшие ему произведения земли должны быть истреблены. Синодальное выражение "отрасли" передает еврейское слово "цеецаим", которое означает, во-первых, "потомки" (V:25; XXI:8; XXVII:14), во-вторых, "произведения земли" (Ис XXXIV:1; XLII:5). Судя по контексту, здесь оно употреблено в последнем смысле.
Adam Clarke: Commentary on the Bible - 1831
31:7: If my step hath turned out of the way - I am willing to be sifted to the uttermost - for every step of my foot, for every thought of my heart, for every look of mine eye, and for every act of my hands.
Albert Barnes: Notes on the Bible - 1834
31:7: If my step hath turned out of the way - The path in which I ought to walk - the path of virtue.
And mine heart walked after mine eyes - That is, if I have coveted what my eyes have beheld; or if I have been determined by the appearance of things rather than by what is right, I consent to bear the appropriate punishment.
And if any blot hath cleaved to mine hands - To have clean hands is emblematic of innocence; ; Psa 24:4; compare Mat 27:24. The word blot here means stain, blemish: Dan 1:4. The idea is, that his hands were pure, and that he had not been guilty of any act of fraud or violence in depriving others of their property.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:7: If my: Psa 44:20, Psa 44:21
mine heart: Num 15:39; Ecc 11:9; Eze 6:9, Eze 14:3, Eze 14:7; Mat 5:29
cleaved: Psa 101:3; Isa 33:15
Job 31:8
Geneva 1599
31:7 If my step hath turned out of the way, and mine heart (e) walked after mine eyes, and if any blot hath cleaved to mine hands;
(e) That is, has accomplished the lust of my eyes.
John Gill
31:7 If my step hath turned out of the way,.... The way of God, the way of his commandments, the good and right way, the way of truth and righteousness, so far as Job had knowledge of it: for, besides the law and light of nature the Gentiles had in common, good men had some revelation, and notions of the mind and will of God unto them, both before and after the flood, previous to the Mosaic dispensation; which in some measure directed them what way to walk in, with respect to worship and duty; and from this way Job swerved not; not that he walked so perfectly in it as to be free from sin, and never commit any; or that he never took a step out of the way, or stepped awry; but he did not knowingly, wittingly, and purposely turn out of the way; and when, through infirmity of the flesh, the temptations of Satan, and snares of the world, he was drawn aside, he did not obstinately and finally persist therein; though this may have respect not to sin in general, but to the particular sin he is clearing himself from, namely, dealing falsely and deceitfully with men, in whatsoever he had to do with them, in matters of "meum" and "tuum"; or with regard to the rules of justice and equity between man and man, he was not conscious to himself he had departed from them; a like expression to those in Ps 7:3, where some particular sin is referred unto:
and mine heart walked after mine eyes; meaning not in the lust of uncleanness, of which he had spoken before, as such do whose eyes are full of adultery; but in the sin of covetousness, so Achan's heart walked after his eyes, Josh 7:20; and this is one of the three things the world is full of, and the men of it indulge themselves in, the lust of the eyes, 1Jn 2:16; the sense is, that when he saw the riches and wealth of others, he did not covet them, nor take any illicit methods to get them out of their hands; or, when he saw the goods they were possessed of, and had with them to dispose of, he did not take the advantage of their ignorance, or use any evil ways and means to cheat and beguile them of them: it is pleasing to the flesh for the heart to walk after the eye, or to indulge to that which it is taken with; but it is very vain and foolish, as well as very dangerous so to do, Eccles 2:10; a good man chooses a better guide than his eyes; even to be a follower of God, to tread in the steps of his living Redeemer, to walk not after the flesh, but after the Spirit, and according to the law and will of God:
and if any blot cleaved to my hands; any spot, stain, or blemish, as all sin is of a defiling nature, particularly the hands may be blotted by shedding innocent blood, by taking bribes to pervert judgment; which the Septuagint version directs to here; and by getting, holding, and retaining mammon of unrighteousness, or ill gotten goods; which is what is chiefly if not solely intended here; for it may be rendered, "if any thing hath cleaved", &c. so Aben Ezra and Ben Gersom; for the word signifies both a "blot" and "anything": and the Targum takes in both senses: the meaning seems to be, that there was not anything of another man's in his hands, which he had taken from him by force and violence, or find obtained by any deceitful methods, and which he held fast, and it stuck with him as pitch to the hands, and he did not care to part with it, or restore it, whereby his hands were defiled; otherwise Job had no such opinion of the cleanness of his hands and actions, as if he thought there was no spot of sin in them, or only such as he could wash out himself; he clearly speaks the contrary, Job 9:30; which is the sense of every good man, who, conscious of his spots and blemishes, washes his hands, his actions, his conversation garments, and makes them white in the blood of the Lamb; and such, and such only, have clean hands.
John Wesley
31:7 Heart - If I have let my heart loose to covet forbidden things, which mine eyes have seen: commonly sin enters by the eye into the heart. A blot - Any unjust gain.
Robert Jamieson, A. R. Fausset and David Brown
31:7 Connected with Job 31:6.
the way--of God (Job 23:11; Jer 5:5). A godly life.
heart . . . after . . . eyes--if my heart coveted, what my eyes beheld (Eccles 11:9; Josh 7:21).
hands-- (Ps 24:4).
31:831:8: Ապա ես սերմանեցից՝ եւ ա՛յլք կերիցեն. եւ անարմա՛տ եղէց յերկրի։
8 ապա թող որ ես սերմանեմ, սակայն ուրիշներն ուտեն, ու ես անարմատ լինեմ երկրի վրայ:
8 Թող ես սերմանեմ եւ ուրիշը ուտէ Ու բուսցուցածս արմատէն թող փրցուի։
ապա ես սերմանեցից` եւ այլք կերիցեն, եւ անարմատ եղէց յերկրի:

31:8: Ապա ես սերմանեցից՝ եւ ա՛յլք կերիցեն. եւ անարմա՛տ եղէց յերկրի։
8 ապա թող որ ես սերմանեմ, սակայն ուրիշներն ուտեն, ու ես անարմատ լինեմ երկրի վրայ:
8 Թող ես սերմանեմ եւ ուրիշը ուտէ Ու բուսցուցածս արմատէն թող փրցուի։
zohrab-1805▾ eastern-1994▾ western am▾
31:831:8 то пусть я сею, а другой ест, и пусть отрасли мои искоренены будут.
31:8 σπείραιμι σπειρω sow ἄρα αρα.2 it follows καὶ και and; even ἄλλοι αλλος another; else φάγοισαν εσθιω eat; consume ἄρριζος αρριζος though; while γενοίμην γινομαι happen; become ἐπὶ επι in; on γῆς γη earth; land
31:8 אֶ֭זְרְעָה ˈʔezrᵊʕā זרע sow וְ wᵊ וְ and אַחֵ֣ר ʔaḥˈēr אַחֵר other יֹאכֵ֑ל yōḵˈēl אכל eat וְֽ wᵊˈ וְ and צֶאֱצָאַ֥י ṣeʔᵉṣāʔˌay צֶאֱצָאִים offspring יְשֹׁרָֽשׁוּ׃ yᵊšōrˈāšû שׁרשׁ root
31:8. seram et alius comedat et progenies mea eradiceturThen let me sow and let another reap: and let my offspring be rooted out.
8. Then let me sow, and let another eat; yea, let the produce of my field be rooted out.
31:8. then may I sow, and let another consume, and let my offspring be eradicated.
31:8. [Then] let me sow, and let another eat; yea, let my offspring be rooted out.
Then let me sow, and let another eat; yea, let my offspring be rooted out:

31:8 то пусть я сею, а другой ест, и пусть отрасли мои искоренены будут.
31:8
σπείραιμι σπειρω sow
ἄρα αρα.2 it follows
καὶ και and; even
ἄλλοι αλλος another; else
φάγοισαν εσθιω eat; consume
ἄρριζος αρριζος though; while
γενοίμην γινομαι happen; become
ἐπὶ επι in; on
γῆς γη earth; land
31:8
אֶ֭זְרְעָה ˈʔezrᵊʕā זרע sow
וְ wᵊ וְ and
אַחֵ֣ר ʔaḥˈēr אַחֵר other
יֹאכֵ֑ל yōḵˈēl אכל eat
וְֽ wᵊˈ וְ and
צֶאֱצָאַ֥י ṣeʔᵉṣāʔˌay צֶאֱצָאִים offspring
יְשֹׁרָֽשׁוּ׃ yᵊšōrˈāšû שׁרשׁ root
31:8. seram et alius comedat et progenies mea eradicetur
Then let me sow and let another reap: and let my offspring be rooted out.
8. Then let me sow, and let another eat; yea, let the produce of my field be rooted out.
31:8. then may I sow, and let another consume, and let my offspring be eradicated.
31:8. [Then] let me sow, and let another eat; yea, let my offspring be rooted out.
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Adam Clarke: Commentary on the Bible - 1831
31:8: Let me sow, and let another eat - Let me be plagued both in my circumstances and in my family.
My offspring be rooted out - It has already appeared probable that all Job's children were not destroyed in the fall of the house mentioned
Albert Barnes: Notes on the Bible - 1834
31:8: Then let me sow, and let another eat - This is the imprecation which he invokes, in case he had been guilty in this respect. He consented to sow his fields, and let others enjoy the harvest. The expression used here is common in the Scriptures to denote insecurity of property or calamity in general; see Lev 26:16 : "And ye shall sow your seed in vain, for your enemies shall eat it;" compare Deu 28:30; Amo 9:13-14.
Yea, let my offspring be rooted out - Or, rather, "Let what I plant be rooted up." So Umbreit, Noyes, Schultens, Rosenmuller, Herder, and Lee understand it. There is no evidence that he here alludes to his children, for the connection does not demand it, nor does the word used here require such an interpretation. The word צאצאים tse'ĕ tsâ'iym - means properly shoots; that is, what springs out of anything - as the earth, or a tree - from יצא yâ tsâ' - to go out, to go forth. It is applied to the productions of the earth in Isa 42:5; Isa 34:1, and to children or posterity, in Isa 22:24; Isa 61:9; Isa 65:23; ; . Here it refers evidently to the productions of the earth; and the idea is, that if he had been guilty of dishonesty or fraud in his dealings, he wished that all that he had sowed should be rooted up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:8: let me: Job 5:5, Job 24:6; Lev 26:16; Deu 28:30-33, Deu 28:38, Deu 28:51; Jdg 6:3-6; Mic 6:15
let my: Job 5:4, Job 15:30, Job 18:19; Psa 109:13
Job 31:9
Geneva 1599
31:8 [Then] let me sow, and let another (f) eat; yea, let my offspring be rooted out.
(f) According to the curse of the law, (Deut 28:33).
John Gill
31:8 Then let me sow, and another eat,.... If what he had before said was not true; but he had turned out of the way of righteousness, and walked after the sight of his eyes, and the mammon of unrighteousness cleaved to his hands; then he wishes might sow his fields, and another enjoy the increase of them, which is one of God's judgments threatened unto the wicked and disobedient, Lev 26:16;
let my offspring be rooted out; but Job had no offspring or children at this time to be rooted out or destroyed; they were all destroyed already; some think therefore that this imprecation was made by him in the time of his prosperity, though here repeated as it was then, he made a covenant with his eyes; but then this might have been improved against him and retorted on him, that so it was according to his wish; and therefore he must have been guilty of the sin he would have purged himself from; others suppose that he refers to the future, and to the offspring he hoped to have hereafter; and when he should have them, wishes they may be rooted out, if he had done what he denies he had; but it does not appear that Job had any hope at all of being restored to his former state of prosperity, and of being possessed of a family and substance again, but the reverse. Gussetius (a) will have it, that he means his grandchildren; those indeed are sometimes called a man's children, and may propriety be said to be his offspring, they springing frown him; and it is possible, that, as his sons were settled from him, they were married and had children; but this is not certain, or, if they had any, that these were not destroyed with them; wherefore it is best to take the word (b) in its first and literal sense, for what springs out of the earth, herbs, plants, and trees, as in Is 42:5; so Ben Gersom and Bar Tzemach, and which best agrees with the phrase of being "rooted out", and with what goes before; that as he had wished that which was sown in his fields might be eaten up by another, so what was planted and grew up in his gardens, orchards, vineyards, and olive yards, and the like, might be quite rooted out and destroyed; if he was not the man he declared himself to be, or had wronged any of their goods and property, then this would have been a just retaliation of him.
(a) Comment. Ebr. p. 338. (b) "germina mea", Beza, Montanus, Mercerus, Drusius, Michaelis, Schultens.
John Wesley
31:8 Increase - All my plants, and fruits, and improvements.
Robert Jamieson, A. R. Fausset and David Brown
31:8 Apodosis to Job 31:5, Job 31:7; the curses which he imprecates on himself, if he had done these things (Lev 26:16; Amos 9:14; Ps 128:2).
offspring--rather, "what I plant," my harvests.
31:931:9: Եթէ գնա՛ց սիրտ իմ զհետ կնոջ ա՛ռն այլոյ. եթէ դարանակա՛լ եղէ առ դրունս տան նորա։
9 Թէ գնացել է սիրտս ուրիշի կնոջ յետեւից, թէ դարանակալ եմ եղել իր տան դարպասների մօտ, -
9 Եթէ սիրտս կնոջ մը ետեւէն մոլորեցաւ, Կամ թէ դրացիիս դուռը դարանամուտ եղայ
Եթէ գնաց սիրտ իմ զհետ կնոջ առն այլոյ, եթէ դարանակալ եղէ առ դրունս [303]տան նորա:

31:9: Եթէ գնա՛ց սիրտ իմ զհետ կնոջ ա՛ռն այլոյ. եթէ դարանակա՛լ եղէ առ դրունս տան նորա։
9 Թէ գնացել է սիրտս ուրիշի կնոջ յետեւից, թէ դարանակալ եմ եղել իր տան դարպասների մօտ, -
9 Եթէ սիրտս կնոջ մը ետեւէն մոլորեցաւ, Կամ թէ դրացիիս դուռը դարանամուտ եղայ
zohrab-1805▾ eastern-1994▾ western am▾
31:931:9 Если сердце мое прельщалось женщиною и я строил ковы у дверей моего ближнего,
31:9 εἰ ει if; whether ἐξηκολούθησεν εξακολουθεω follow ἡ ο the καρδία καρδια heart μου μου of me; mine γυναικὶ γυνη woman; wife ἀνδρὸς ανηρ man; husband ἑτέρου ετερος different; alternate εἰ ει if; whether καὶ και and; even ἐγκάθετος εγκαθετος infiltrator ἐγενόμην γινομαι happen; become ἐπὶ επι in; on θύραις θυρα door αὐτῆς αυτος he; him
31:9 אִם־ ʔim- אִם if נִפְתָּ֣ה niftˈā פתה seduce לִ֭בִּי ˈlibbî לֵב heart עַל־ ʕal- עַל upon אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and עַל־ ʕal- עַל upon פֶּ֖תַח pˌeṯaḥ פֶּתַח opening רֵעִ֣י rēʕˈî רֵעַ fellow אָרָֽבְתִּי׃ ʔārˈāvᵊttî ארב lie in ambush
31:9. si deceptum est cor meum super mulierem et si ad ostium amici mei insidiatus sumIf my heart hath been deceived upon a woman, and if I have laid wait at my friend's door:
9. If mine heart have been enticed unto a woman, and I have laid wait at my neighbour’s door:
31:9. If my heart has been deceived over a woman, or if I have waited in ambush at my friend’s door,
31:9. If mine heart have been deceived by a woman, or [if] I have laid wait at my neighbour’s door;
If mine heart have been deceived by a woman, or [if] I have laid wait at my neighbour' s door:

31:9 Если сердце мое прельщалось женщиною и я строил ковы у дверей моего ближнего,
31:9
εἰ ει if; whether
ἐξηκολούθησεν εξακολουθεω follow
ο the
καρδία καρδια heart
μου μου of me; mine
γυναικὶ γυνη woman; wife
ἀνδρὸς ανηρ man; husband
ἑτέρου ετερος different; alternate
εἰ ει if; whether
καὶ και and; even
ἐγκάθετος εγκαθετος infiltrator
ἐγενόμην γινομαι happen; become
ἐπὶ επι in; on
θύραις θυρα door
αὐτῆς αυτος he; him
31:9
אִם־ ʔim- אִם if
נִפְתָּ֣ה niftˈā פתה seduce
לִ֭בִּי ˈlibbî לֵב heart
עַל־ ʕal- עַל upon
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
רֵעִ֣י rēʕˈî רֵעַ fellow
אָרָֽבְתִּי׃ ʔārˈāvᵊttî ארב lie in ambush
31:9. si deceptum est cor meum super mulierem et si ad ostium amici mei insidiatus sum
If my heart hath been deceived upon a woman, and if I have laid wait at my friend's door:
31:9. If my heart has been deceived over a woman, or if I have waited in ambush at my friend’s door,
31:9. If mine heart have been deceived by a woman, or [if] I have laid wait at my neighbour’s door;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
9-10. Избегавший прелюбодейных помыслов (ст. I), Иов тем более не виновен в самом прелюбодеянии. Его сердце не прельщалось женою ближнего и он не изыскивал хитрых средств ("строил ковы"; ср. Притч VII:7), чтобы осквернить его семейный очаг. Наказанием за это должна была служить утрата собственной жены, превращение ее в рабыню - наложницу другого: "мелет на другого" (ср. Исх XI:5; Ис XLVII:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door; 10 Then let my wife grind unto another, and let others bow down upon her. 11 For this is a heinous crime; yea, it is an iniquity to be punished by the judges. 12 For it is a fire that consumeth to destruction, and would root out all mine increase. 13 If I did despise the cause of my manservant or of my maidservant, when they contended with me; 14 What then shall I do when God riseth up? and when he visiteth, what shall I answer him? 15 Did not he that made me in the womb make him? and did not one fashion us in the womb?
Two more instances we have here of Job's integrity:--
I. That he had a very great abhorrence of the sin of adultery. As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, v. 1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here, 1. How clear he was from this sin, v. 9. (1.) He did not so much as covet his neighbour's wife; for even his heart was not deceived by a woman. The beauty of another man's wife did not kindle in him any unchaste desires, nor was he ever moved by the allurements of an adulterous woman, such as is described, Prov. vii. 6, &c. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness. (2.) He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Prov. vii. 19. See ch. xxiv. 15. 2. What a dread he had of this sin, and what frightful apprehensions he had concerning the malignity of it--that it was a heinous crime (v. 11), one of the greatest vilest sins a man can be guilty of, highly provoking to God, and destructive to the prosperity of the soul. With respect to the mischievousness of it, and the punishment it deserved, he owns that, if he were guilty of that heinous crime, (1.) His family might justly be made infamous in the highest degree (v. 10): Let my wife grind to another. Let her be a slave (so some), a harlot, so others. God often punishes the sins of one with the sin of another, the adultery of the husband with the adultery of the wife, as in David's case (2 Sam. xii. 11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Hos. iv. 13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them. (2.) He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror. (3.) It might justly become the ruin of his estate; nay, he knew it would be so (v. 12): It is a fire. Lust is a fire in the soul: those that indulge it are said to burn. It consumes all that is good there (the convictions, the comforts), and lays the conscience waste. It kindles the fire of God's wrath, which, if not extinguished by the blood of Christ, will burn to the lowest hell. It will consume even to that eternal destruction. It consumes the body, Prov. v. 11. It consumes the substance; it roots out all the increase. Burning lusts bring burning judgments. Perhaps it alludes to the burning of Sodom, which was intended for an example to those who should afterwards, in like manner, live ungodly.
II. That he had a very great tenderness for his servants and ruled them with a gentle hand. He had a great household and he managed it well. By this he evidenced his sincerity that he had grace to govern his passion as well as his appetite; and he that in these two things has the rule of his own spirit is better than the mighty, Prov. xvi. 32. Here observe, 1. What were Job's condescensions to his servants (v. 13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col. iv. 1, Eph. vi. 9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (ch. i. 15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (ch. xix. 15, 16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us. 2. What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker. (1.) As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up?" He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa. x. 3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us--if he should visit every offence, and take every forfeiture--if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then? (2.) As his and his servants' Creator, v. 15. When he was tempted to be harsh with his servants, to deny them their right and turn a deaf ear to their reasonings, this thought came very seasonably into his mind, "Did not he that made me in the womb make him? I am a creature as well as he, and my being is derived and depending as well as his. He partakes of the same nature that I do and is the work of the same hand: Have we not all one Father?" Note, Whatever difference there is among men in their outward condition, in their capacity of mind, or strength of body, or place in the world, he that made the one made the other also, which is a good reason why we should not mock at men's natural infirmities, nor trample upon those that are in any way our inferiors, but, in every thing, do as we would be done by. It is a rule of justice, Parium par sit ratio--Let equals be equally estimated and treated; and therefore since there is so great a parity among men, they being all made of the same mould, by the same power, for the same end, notwithstanding the disparity of our outward condition, we are bound so far to set ourselves upon the level with those we deal with as to do to them, in all respects, as we would they should do to us.
Adam Clarke: Commentary on the Bible - 1831
31:9: If mine heart have been deceived by a woman - The Septuagint add, ανδρος ἑτερου, another man's wife.
Albert Barnes: Notes on the Bible - 1834
31:9: If mine heart have been deceived by a woman - If I have been enticed by her beauty. The word rendered "deceived" פתה pâ thâ h means to open, to expand. It is then applied to that which is open or ingenuous; to that which is unsuspicious - like a youth; and thence is used in the sense of being deceived, or enticed; Deu 11:16; Exo 22:16; Pro 1:10; Pro 16:29. The word "woman" here probably means a married woman, and stands opposed to "virgin" in ver. 1. The crime which he here disclaims is adultery, and he says that his heart had never been allured from conjugal fidelity by the charms or the arts of a woman.
Or if I have laid wait at my neighbor's door - That is, to watch when he would be absent from home. This was a common practice with those who were guilty of the crime referred to here; compare Pro 7:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:9: If mine: Jdg 16:5; Kg1 11:4; Neh 13:26; Pro 2:16-19, Pro 5:3-23, Pro 6:25, Pro 7:21, Pro 22:14; Ecc 7:26
if I: Job 24:15, Job 24:16; Jer 5:8; Hos 7:4
Job 31:10
Carl Friedrich Keil and Franz Delitzsch
31:9
9 If my heart has been befooled about a woman,
And if I lay in wait at my neighbour's door:
10 Let my wife grind unto another,
And let others bow down over her.
11 For this is an infamous act,
And this is a crime to be brought before judges;
12 Yea, it is a fire that consumeth to the abyss,
And should root out all my increase.
As he has guarded himself against defiling virgin innocence by lascivious glances, so is he also conscious of having made no attempt to trespass upon the marriage relationship of his neighbour (רע as in the Decalogue, Ex 20:17): his heart was not persuaded, or he did not allow his heart to be persuaded (נפתּה like πείθεσθαι), i.e., misled, on account of a woman (אשּׁה as אשׁת אישׁ, in post-bibl. usage, of another's wife), and he lay not in wait (according to the manner of adulterous lovers described at Job 24:15, which see) at his neighbour's door. We may here, with Wetzstein, compare the like-minded confession in a poem of Muhdi ibn-Muhammel: Arab. mâ nabb klb 'l-jâr mnâ ẇlâ ‛awâ, i.e., "The neighbour's dog never barked (נב, Beduin equivalent to נבח in the Syrian towns and villages) on our account (because we have gone by night with an evil design to his tent), and it never howled (being beaten by us, to make it cease its barking lest it should betray us)." In Job 31:10 follows the punishment which he wishes might overtake him in case he had acted thus: "may my wife grind to another," i.e., may she become his "maid behind the mill," Ex 11:5, comp. Is 47:2, who must allow herself to be used for everything; ἀλετρίς and a common low woman (comp. Plutarch, non posse suav. viv. c. 21, καὶ παχυσκελὴς ἀλετρὶς πρὸς μύλην κινουμένη) are almost one and the same. On the other hand, the Targ. (coeat cum alio), lxx (euphemistically ἀρέσαι ἑτέρῳ, not, as the Syr. Hexapl. shows, ἀλέσαι), and Jer. (scortum sit alterius), and in like manner Saad., Gecat., understand תּטחן directly of carnal surrender; and, in fact, according to the traditional opinion, b. Sota 10a: אין טחינה אלא לשׁון עבירה, i.e., "טחן everywhere in Scripture is intended of (carnal) trespass." With reference to Judg 16:21 and Lam 5:13 (where טחון, like Arab. ṭaḥûn, signifies the upper mill-stone, or in gen. the mill), this is certainly incorrect; the parallel, as well as Deut 28:30, favours this rendering of the word in the obscene sense of μύλλειν, molere, in this passage, which also is seen under the Arab. synon. of grinding, Arab. dahaka (trudere); according to which it would have to be interpreted: let her grind to another, i.e., serve him as it were as a nether mill-stone. The verb טחן, used elsewhere (in Talmud.) of the man, would here be transferred to the woman, like as it is used of the mill itself as that which grinds. This rendering is therefore not refuted by its being תּטחן and not תּטּחן. Moreover, the word thus understood is not unworthy of the poet, since he designedly makes Job seize the strongest expressions. Among moderns, תטחן is thus tropically explained by Ew., Umbr., Hahn, and a few others, but most expositors prefer the proper sense, in connection with which molat certainly, especially with respect to Job 31:9, is also equivalent to fiat pellex. It is hard to decide; nevertheless the preponderance of reasons seems to us to be on the side of the traditional tropical rendering, by the side of which Job 31:10 is not attached in progressive, but in synonymous parallelism: et super ea incurvent se alii, כּרע of the man, as in the phrase Arab. kr‛t 'l-mrât 'lâ 'l-rjl (curvat se mulier ad virum) of the acquiescence of the woman; אחרין is a poetical Aramaism, Ew. 177, a. The sin of adultery, in case he had committed it, ought to be punished by another taking possession of his own wife, for that (הוּא a neutral masc., Keri היא in accordance with the fem. of the following predicate, comp. Lev 18:17) is an infamous act, and that (היא referring back to זמּה, Keri הוּא in accordance with the masc. of the following predicate) is a crime for the judges. On this wavering between הוא and היא vid., Gesenius, Handwrterbuch, 1863, s. v. הוּא, S. 225. זמּה is the usual Thora-word for the shameless subtle encroachments of sensual desires (vid., Saalschtz, Mosaisches Recht, S. 791f.), and פּלילים עון (not עון), according to the usual view equivalent to crimen et crimen quidem judicum (however, on the form of connection intentionally avoided here, where the genitival relation might easily give an erroneous sense, vid., Ges. 116, rem.), signifies a crime which falls within the province of the penal code, for which in Job 31:28 it is less harshly עון פּלילי: a judicial, i.e., criminal offence. פּלילים is, moreover, not the plur. of פּלילי (Kimchi), but of פּליל, an arbitrator (root פל, findere, dirimere).
The confirmatory clause, Job 31:12, is co-ordinate with the preceding: for it (this criminal, adulterous enterprise) is a fire, a fire consuming him who allows the sparks of sinful desire to rise up within him (Prov 6:27.; Sir. 9:8), which devours even to the bottom of the abyss, not resting before it has dragged him whom it has seized down with it into the deepest depth of ruin, and as it were melted him away, and which ought to root out all my produce (all the fruit of my labour).
(Note: It is something characteristically Semitic to express the notion of destruction by the figure of burning up with fire [vid. supra, p. 449, note], and it is so much used in the present day as a natural inalienable form of thought, that in curses and imprecations everything, without distinction of the object, is to be burned; e.g., juhrik, may (God) burn up, or juhrak, ought to burn, bilâduh, his native country, bedenuh, his body, ‛ênuh, his eye, shawâribuh, his moustache (i.e., his honour), nefesuh, his breath, ‛omruh, his life, etc. - Wetzst.)
The function of ב is questionable. Ew. (217, f) explains it as local: in my whole revenue, i.e., throughout my whole domain. But it can also be Beth objecti, whether it be that the obj. is conceived as the means of the action (vid., on Job 16:4-5, Job 16:10; Job 20:20), or that, "corresponding to the Greek genitive, it does not express an entire full coincidence, but an action about and upon the object" (Ew. 217, S. 557). We take it as Beth obj. in the latter sense, after the analogy of the so-called pleonastic Arab. b (e.g., qaraa bi-suwari, he has practised the act of reading upon the Suras of the Koran); and which ought to undertake the act of outrooting upon my whole produce.
(Note: On this pleonastic Beth obj. (el-Bâ el-mezı̂de) vid., Samachschari's Mufassal, ed. Broch, pp. 125, 132 (according to which it serves "to give intensity and speciality"), and Beidhwi's observation on Sur. ii. 191. The most usual example for it is alqa bi-jedeihi ila et-tahlike, he has plunged his hands, i.e., himself, into ruin. The Bâ el-megâz (the metaphorical Beth obj.) is similar; it is used where the verb has not its most natural signification but a metaphorical one, e.g., ashada bidhikrihi, he has strengthened his memory: comp. De Sacy, Chrestomathie Arabe, i. 397.)
John Gill
31:9 If mine heart have been deceived by a woman,.... By another man's wife, by wantonly looking at her beauty, and so lusting after her; and so, not through any blame or fault of hers, or by any artful methods made use of by her, to allure and ensnare; such as were practised by the harlot, Prov 7:1; but by neither was the heart of Job deceived, and drawn into the sin of uncleanness; for he had made a covenant with his eyes, as not to look at a virgin, so much less at another man's wife, to prevent his lusting after her; and whatever temptations and solicitations he might have been attended with, through the grace of God, as Joseph was, he was enabled to withstand them; though as wise a man, and the wisest of men, had his heart deceived and drawn aside thereby, Eccles 7:26;
or if I have laid wait at my neighbour's door: to meet with his wife there, and carry on an intrigue with her; or to take the opportunity of going in when opened, in order to solicit her to his embraces, knowing her husband to be away from home; see Prov 5:8.
Robert Jamieson, A. R. Fausset and David Brown
31:9 Job asserts his innocence of adultery.
deceived--hath let itself be seduced (Prov 7:8; Gen 39:7-12).
laid wait--until the husband went out.
31:1031:10: Ապա լիցի հաճոյ եւ ի՛մ կինն այլում, եւ մանկունք իմ տառապեսցին։
10 ապա թող կինս նոյնպէս հաճելի լինի ուրիշի, ու թող տառապեն իմ մանուկները.
10 Իմ կինս ուրիշի մը համար աղօրիքի քար թող դարձնէ Եւ ուրիշները անոր վրայ թող ծռին։
ապա լիցի հաճոյ եւ իմ կինն այլում, եւ մանկունք իմ տառապեսցին:

31:10: Ապա լիցի հաճոյ եւ ի՛մ կինն այլում, եւ մանկունք իմ տառապեսցին։
10 ապա թող կինս նոյնպէս հաճելի լինի ուրիշի, ու թող տառապեն իմ մանուկները.
10 Իմ կինս ուրիշի մը համար աղօրիքի քար թող դարձնէ Եւ ուրիշները անոր վրայ թող ծռին։
zohrab-1805▾ eastern-1994▾ western am▾
31:1031:10 пусть моя жена мелет на другого, и пусть другие издеваются над нею,
31:10 ἀρέσαι αρεσκω accommodate; please ἄρα αρα.2 it follows καὶ και and; even ἡ ο the γυνή γυνη woman; wife μου μου of me; mine ἑτέρῳ ετερος different; alternate τὰ ο the δὲ δε though; while νήπιά νηπιος minor μου μου of me; mine ταπεινωθείη ταπεινοω humble; bring low
31:10 תִּטְחַ֣ן tiṭḥˈan טחן grind לְ lᵊ לְ to אַחֵ֣ר ʔaḥˈēr אַחֵר other אִשְׁתִּ֑י ʔištˈî אִשָּׁה woman וְ֝ ˈw וְ and עָלֶ֗יהָ ʕālˈeʸhā עַל upon יִכְרְע֥וּן yiḵrᵊʕˌûn כרע kneel אֲחֵרִֽין׃ ʔᵃḥērˈîn אַחֵר other
31:10. scortum sit alteri uxor mea et super illam incurventur aliiLet my wife be the harlot of another, and let other men lie with her.
10. Then let my wife grind unto another, and let others bow down upon her.
31:10. then let my wife be the harlot of another, and let other men lean over her.
31:10. [Then] let my wife grind unto another, and let others bow down upon her.
Then let my wife grind unto another, and let others bow down upon her:

31:10 пусть моя жена мелет на другого, и пусть другие издеваются над нею,
31:10
ἀρέσαι αρεσκω accommodate; please
ἄρα αρα.2 it follows
καὶ και and; even
ο the
γυνή γυνη woman; wife
μου μου of me; mine
ἑτέρῳ ετερος different; alternate
τὰ ο the
δὲ δε though; while
νήπιά νηπιος minor
μου μου of me; mine
ταπεινωθείη ταπεινοω humble; bring low
31:10
תִּטְחַ֣ן tiṭḥˈan טחן grind
לְ lᵊ לְ to
אַחֵ֣ר ʔaḥˈēr אַחֵר other
אִשְׁתִּ֑י ʔištˈî אִשָּׁה woman
וְ֝ ˈw וְ and
עָלֶ֗יהָ ʕālˈeʸhā עַל upon
יִכְרְע֥וּן yiḵrᵊʕˌûn כרע kneel
אֲחֵרִֽין׃ ʔᵃḥērˈîn אַחֵר other
31:10. scortum sit alteri uxor mea et super illam incurventur alii
Let my wife be the harlot of another, and let other men lie with her.
10. Then let my wife grind unto another, and let others bow down upon her.
31:10. then let my wife be the harlot of another, and let other men lean over her.
31:10. [Then] let my wife grind unto another, and let others bow down upon her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
31:10: Let my wife grind unto another - Let her work at the handmill, grinding corn; which was the severe work of the meanest slave. In this sense the passage is understood both by the Syriac and Arabic. See Exo 11:5 (note), and Isa 47:2 (note); and see at the end of the chapter, Isa 31:8 (note).
And let others bow down upon her - Let her be in such a state as to have no command of her own person; her owner disposing of her person as he pleases. In Asiatic countries slaves were considered so absolutely the property of their owners, that they not only served themselves of them in the way of scortation and concubinage, but they were accustomed to accommodate their guests with them! Job is so conscious of his own innocence, that he is willing it should be put to the utmost proof; and if found guilty, that he may be exposed to the most distressing and humiliating punishment; even to that of being deprived of his goods, bereaved of his children, his wife made a slave, and subjected to all indignities in that state.
Albert Barnes: Notes on the Bible - 1834
31:10: Then let my wife grined unto another - Let her be subjected to the deepest humiliation and degradation. Probably Job could not have found language which would have more emphatically expressed his sense of the enormity of this crime, or his perfect consciousness of innocence. The last thing which a man would imprecate on himself, would be that which is specified in this verse. The word "grind" (טחן ṭ â chan) means to crush, to beat small; then to grind, as in a handmill; Jdg 16:21; Num 11:8. This was usually the work of females and slaves; see the notes at Isa 47:2. The meaning here is, "Let my wife be the mill-wench to another; be his abject slave, and be treated by him with the deepest indignity." This passage has been understood by many in a different sense, which the parallelism might seem to demand, but which is not necessarily the true interpretation. The sense referred to is this: Cogatur uxor mea ad patiendum alius concubitum, ut verbum molendi hoc loco eodem sensu sumatur, quo non raro a Latinis usurpatur ut in illo Horatii (Satyr. L. i. Ecl. ii. verse 35), alienas permolere uxores.
In this sense the rabbinic writers understand Jdg 16:21 and Lam 5:13. So also the Chaldee renders the phrase before us (חורן תשמשעם אנתתי) coeat cure alio uxor mea; and so the Septuagint seems to have understood it - ἀρέσαι ἄρα κὰι ἡ γυνή μου ἑτέρῳ aresai ara kai hē gunē mou heterō. But probably Job meant merely that his wife should be reduced to the condition of servitude, and be compelled to labor in the employ of another. We may find here an answer to the opinion of Prof. Lee (in his notes at ), that the wife of Job was at this time dead, and that he was meditating the question about marrying again. May we not here also find an instance of the fidelity and forgiving spirit of Job toward a wife who is represented in the early part of this book as manifesting few qualities which could win the heart of an husband? There is no expression of impatience at her temper and her words on the part of Job, and he here speaks of it as the most serious of all calamities that could happen; the most painful of all punishments, that that same wife should be reduced to a condition of servitude and degradation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:10: grind: Exo 11:5; Isa 47:2; Mat 24:41
and let: Sa2 12:11; Jer 8:10; Hos 4:13, Hos 4:14
Job 31:11
Geneva 1599
31:10 [Then] let my wife (g) grind unto another, and let others bow down upon her.
(g) Let her be made a slave.
John Gill
31:10 Then let my wife grind unto another,.... Which some understand literally, of her being put to the worst of drudgery and slavery, to work at a mill, and grind corn for the service of a stranger, and be exposed to the company of the meanest of persons, and to their insults and abuses; as we find such as were taken captives and made prisoners by an enemy were put unto, as Samson, Judg 16:21; and it may be observed, that to grind in a mill was also the work of women, Ex 11:5; as it was in early times; Homer (c) speaks of it as in times before him; but others take the words in a figurative sense, as if he imprecated that she lie with another man, and be defiled by him, as the Targum, Aben Ezra, and others (d); see Is 47:1; and in like manner the following clause:
and let others bow down upon her; both which phrases are euphemisms, or clean and decent expressions, signifying what otherwise is not to be named; the Scriptures hereby directing, as to avoid unchaste thoughts, inclinations, and desires, and impure actions, so obscene words and filthy talking, as becometh saints: but there is some difficulty in Job's imprecating or wishing such a thing might befall his wife; it could not be lawful, if he had sinned, to wish his wife might sin also; or, if he was an adulterer, that she should be an adulteress; the sense is not, that Job really wished such a thing; but he uses such a way of speaking, to show how remote he was from the sin of uncleanness, there being nothing more disagreeable to a man than for his wife to defile his bed; it is the last thing he would wish for: and moreover Job suggests hereby, that had he been guilty of this sin, he must own and acknowledge that he would be righteously served, and it would be a just retaliation upon him, should his wife use him, or she be used, in such a manner; likewise, though a man may not wish nor commit a sin for the punishment of another; yet God sometimes punishes sin with sin, and even with the same kind of sin, and with this; so David's sin with Bathsheba was punished with Absalom lying with his wives and concubines before the sun, 2Kings 12:11; see Deut 28:30.
(c) Odyss. 7. v. 107. & Odyss. 20. v. 109. (d) So T. Bab Sotah, fol. 10. 1. & Luther, Schmidt apud Stockium, p. 414.
John Wesley
31:10 Then - Not as if Job desired this; but that if God should give up his wife to such wickedness, he should acknowledge his justice in it.
Robert Jamieson, A. R. Fausset and David Brown
31:10 grind--turn the handmill. Be the most abject slave and concubine (Is 47:2; 2Kings 12:11).
31:1131:11: Զի սրտմտութիւն անժո՛յժ բարկութեան է պղծել զկին առն։
11 քանզի այլ մարդու կնոջ պղծելը անզուսպ բարկութեան է լոկ արժանի.
11 Վասն զի այս պղծագործութիւն է Ու դատաւորներէն դատուելու՝ անօրէնութիւն։
Զի սրտմտութիւն անժոյժ բարկութեան է պղծել զկին առն:

31:11: Զի սրտմտութիւն անժո՛յժ բարկութեան է պղծել զկին առն։
11 քանզի այլ մարդու կնոջ պղծելը անզուսպ բարկութեան է լոկ արժանի.
11 Վասն զի այս պղծագործութիւն է Ու դատաւորներէն դատուելու՝ անօրէնութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
31:1131:11 потому что это преступление, это беззаконие, подлежащее суду;
31:11 θυμὸς θυμος provocation; temper γὰρ γαρ for ὀργῆς οργη passion; temperament ἀκατάσχετος ακατασχετος untameable τὸ ο the μιᾶναι μιαινω taint; defile ἀνδρὸς ανηρ man; husband γυναῖκα γυνη woman; wife
31:11 כִּי־ kî- כִּי that הִ֥יאהוא *hˌî הִיא she זִמָּ֑ה zimmˈā זִמָּה loose conduct וְ֝ו *ˈw וְ and ה֗וּאהיא *hˈû הוּא he עָוֹ֥ן ʕāwˌōn עָוֹן sin פְּלִילִֽים׃ pᵊlîlˈîm פָּלִיל judge
31:11. hoc enim nefas est et iniquitas maximaFor this is a heinous crime, and a most grievous iniquity.
11. For that were an heinous crime; yea, it were an iniquity to be punished by the judges:
31:11. For this is a crime and a very great injustice.
31:11. For this [is] an heinous crime; yea, it [is] an iniquity [to be punished by] the judges.
For this [is] an heinous crime; yea, it [is] an iniquity [to be punished by] the judges:

31:11 потому что это преступление, это беззаконие, подлежащее суду;
31:11
θυμὸς θυμος provocation; temper
γὰρ γαρ for
ὀργῆς οργη passion; temperament
ἀκατάσχετος ακατασχετος untameable
τὸ ο the
μιᾶναι μιαινω taint; defile
ἀνδρὸς ανηρ man; husband
γυναῖκα γυνη woman; wife
31:11
כִּי־ kî- כִּי that
הִ֥יאהוא
*hˌî הִיא she
זִמָּ֑ה zimmˈā זִמָּה loose conduct
וְ֝ו
*ˈw וְ and
ה֗וּאהיא
*hˈû הוּא he
עָוֹ֥ן ʕāwˌōn עָוֹן sin
פְּלִילִֽים׃ pᵊlîlˈîm פָּלִיל judge
31:11. hoc enim nefas est et iniquitas maxima
For this is a heinous crime, and a most grievous iniquity.
31:11. For this is a crime and a very great injustice.
31:11. For this [is] an heinous crime; yea, it [is] an iniquity [to be punished by] the judges.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Неизбежность такого наказания объясняется тем, что прелюбодеяние - преступление (евр. "зимма" - грех плоти; Лев XVIII:17; XIX:29), подлежащее возмездию по суду Бога (Лев XX:10). По своим последствиям оно - всепожирающий, не знающий границ ("поядающий до истребления", - до "аваддона"; ср. XXVI:6) огонь (ср. Притч VI:26-9; Сир IX:9), сопровождающийся расстройством всего достояния прелюбодея (Притч V:9; VI:35).
Adam Clarke: Commentary on the Bible - 1831
31:11: For this is a heinous crime - Mr. Good translates,
"For this would be a premeditated crime,
And a profligacy of the understanding."
See also That is, It would not only be a sin against the individuals more particularly concerned, but a sin of the first magnitude against society; and one of which the civil magistrate should take particular cognizance, and punish as justice requires.
Albert Barnes: Notes on the Bible - 1834
31:11: For this is an heinous crime - This expresses Job's sense of the enormity of such an offence. He felt that there was no palliation for it; he would in no way, and on no pretence, attempt to vindicate it.
An iniquity to be punished by the judges - A crime for the judges to determine on and decide. The sins which Job had specified before this, were those of the heart; but here he refers to a crime against society - an offence which deserved the interposition of the magistrate. It may be observed here, that adultery has always been regarded as a sin "to be punished by the judges." In most countries it has been punished with death; see the notes at Joh 8:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:11: an heinous: Gen 20:9, Gen 26:10, Gen 39:9; Exo 20:14; Pro 6:29-33
an iniquity: Job 31:28; Gen 38:24; Lev 20:10; Deu 22:22-24; Eze 16:38
Job 31:12
John Gill
31:11 For this is an heinous crime,.... Adultery; it is contrary to the light of nature, and is condemned by it as a great sin, Gen 20:9; as well as contrary to the express will and law of God, Ex 20:14; and, though all sin is a transgression of the law of God, and deserving of death; yet there are some sins greater and more heinous than others, being attended with aggravating circumstances; and such is this sin, it is a breach of the marriage contract and covenant between man and wife; it is doing injury to a man's property, and to that which is the nearest and dearest to him, and is what introduces confusion into families, kingdoms, and states; and therefore it follows:
yea, it is an iniquity to he punished by the judges; who might take cognizance of it, examine into it, and pass sentence for it, and execute it; and, if they neglect do their duty, God, the Judge of all the earth, will punish for it in the world to come, unless repented of: "for whoremongers and adulterers God will judge", Heb 13:4; the punishment of adultery was death by the law of God, and that by stoning, as appears from Lev 20:10; and it is remarkable, that the Heathens, who were ignorant of this law, enjoined the same punishment for it; so Homer (e) introduces Hector reproving Paris for this sin, and suggests to him, that if he had his deserved punishment, he would have been clothed with a "stone coat", as he beautifully expresses it; which Suidas (f) explains, by being overwhelmed with stones, or stoned; as Eustathius (g).
(e) Iliad. 3. v. 57. (f) In voce (g) In Homer. ibid.
John Wesley
31:11 This - Adultery. It is - Heb. an iniquity of the judges; which belongs to them to take cognizance of, and to punish, even with death; and that not only by the law of Moses, but even by the law of nature, as appears from the known laws and customs of the Heathen nations.
Robert Jamieson, A. R. Fausset and David Brown
31:11 In the earliest times punished with death (Gen 38:24). So in later times (Deut 22:22). Heretofore he had spoken only of sins against conscience; now, one against the community, needing the cognizance of the judge.
31:1231:12: Հո՛ւր վառեալ է յամենայն անդամս նորա. զի յոր կոյս հասցէ յարմատո՛յ խլեսցէ[9379]։ [9379] Այլք. Յարմատոց խլեսցէ։
12 կրակ կը վառուի իր մարմնի բոլոր անդամների մէջ. ո՛ր կողմն էլ հասնի՝ հիմքից կը ջնջի:
12 Լափող կրակ մըն է, որ պիտի վառի մինչեւ զիս կորսնցնէ Ու բոլոր արդիւնքս արմատէն խլէ։
հուր վառեալ է յամենայն անդամս նորա. զի յոր կոյս հասցէ յարմատոց խլեսցէ:

31:12: Հո՛ւր վառեալ է յամենայն անդամս նորա. զի յոր կոյս հասցէ յարմատո՛յ խլեսցէ[9379]։
[9379] Այլք. Յարմատոց խլեսցէ։
12 կրակ կը վառուի իր մարմնի բոլոր անդամների մէջ. ո՛ր կողմն էլ հասնի՝ հիմքից կը ջնջի:
12 Լափող կրակ մըն է, որ պիտի վառի մինչեւ զիս կորսնցնէ Ու բոլոր արդիւնքս արմատէն խլէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:1231:12 это огонь, поядающий до истребления, который искоренил бы все добро мое.
31:12 πῦρ πυρ fire γάρ γαρ for ἐστιν ειμι be καιόμενον καιω burn ἐπὶ επι in; on πάντων πας all; every τῶν ο the μερῶν μερος part; in particular οὗ ος who; what δ᾿ δε though; while ἂν αν perhaps; ever ἐπέλθῃ επερχομαι come on / against ἐκ εκ from; out of ῥιζῶν ριζα root ἀπώλεσεν απολλυμι destroy; lose
31:12 כִּ֤י kˈî כִּי that אֵ֣שׁ ʔˈēš אֵשׁ fire הִ֭יא ˈhî הִיא she עַד־ ʕaḏ- עַד unto אֲבַדֹּ֣ון ʔᵃvaddˈôn אֲבַדֹּון destruction תֹּאכֵ֑ל tōḵˈēl אכל eat וּֽ ˈû וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole תְּב֖וּאָתִ֣י tᵊvˌûʔāṯˈî תְּבוּאָה yield תְשָׁרֵֽשׁ׃ ṯᵊšārˈēš שׁרשׁ root
31:12. ignis est usque ad perditionem devorans et omnia eradicans geniminaIt is a fire that devoureth even to destruction, and rooteth up all things that spring.
12. For it is a fire that consumeth unto Destruction, and would root out all mine increase.
31:12. It is a fire devouring all the way to perdition, and it roots out all that springs forth.
31:12. For it [is] a fire [that] consumeth to destruction, and would root out all mine increase.
For it [is] a fire [that] consumeth to destruction, and would root out all mine increase:

31:12 это огонь, поядающий до истребления, который искоренил бы все добро мое.
31:12
πῦρ πυρ fire
γάρ γαρ for
ἐστιν ειμι be
καιόμενον καιω burn
ἐπὶ επι in; on
πάντων πας all; every
τῶν ο the
μερῶν μερος part; in particular
οὗ ος who; what
δ᾿ δε though; while
ἂν αν perhaps; ever
ἐπέλθῃ επερχομαι come on / against
ἐκ εκ from; out of
ῥιζῶν ριζα root
ἀπώλεσεν απολλυμι destroy; lose
31:12
כִּ֤י kˈî כִּי that
אֵ֣שׁ ʔˈēš אֵשׁ fire
הִ֭יא ˈhî הִיא she
עַד־ ʕaḏ- עַד unto
אֲבַדֹּ֣ון ʔᵃvaddˈôn אֲבַדֹּון destruction
תֹּאכֵ֑ל tōḵˈēl אכל eat
וּֽ ˈû וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
תְּב֖וּאָתִ֣י tᵊvˌûʔāṯˈî תְּבוּאָה yield
תְשָׁרֵֽשׁ׃ ṯᵊšārˈēš שׁרשׁ root
31:12. ignis est usque ad perditionem devorans et omnia eradicans genimina
It is a fire that devoureth even to destruction, and rooteth up all things that spring.
12. For it is a fire that consumeth unto Destruction, and would root out all mine increase.
31:12. It is a fire devouring all the way to perdition, and it roots out all that springs forth.
31:12. For it [is] a fire [that] consumeth to destruction, and would root out all mine increase.
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
31:12: For it is a fire - Nothing is so destructive of domestic peace. Where jealousy exists, unmixed misery dwells; and the adulterer and fornicator waste their substance on the unlawful objects of their impure affections.
Albert Barnes: Notes on the Bible - 1834
31:12: For it is a fire that consumeth to destruction - This may mean that such an offence would be a crime that would provoke God to send destruction, like a consuming fire upon the offender (Rosenmuller and Noyes), or more likely it is designed to be descriptive of the nature of the sin itself. According to this, the meaning is, that indulgence in this sin tends wholly to ruin and destroy a man. It is like a consuming fire, which sweeps away everything before it. It is destructive to the body, the morals, the soul. Accordingly, it may be remarked that there is no one vice which pours such desolation through the soul as licentiousness. See Rush on the Diseases of the Mind. It corrupts and taints all the fountains of morals, and utterly annihilates all purity of the heart. An intelligent gentleman, and a careful observer of the state of things in society, once remarked to me, that on coming to the city of Philadelphia, it was his fortune to be in the same boarding-house with a number of young men, nearly all of whom were known to him to be of licentious habits. He has lived to watch their course of life; and he remarked, that there was not one of them who did not ultimately show that he was essentially corrupt and unprincipled in every department of morals. There is not any one propensity of man that spreads such a withering influence over the soul as this; and, however it may be accounted for, it is certain that indulgence in this vice is a certain evidence that the whole soul is corrupt, and that no reliance is to be placed on the man's virtue in any respect, or in reference to any relation of life.
And would root out all mine increase - By its desolating effects on my heart and life. The meaning is, that it would utterly ruin him; compare Luk 15:13, Luk 15:30. How many a wretched sensualist can bear testimony to the truth of this statement! How many a young man has been wholly ruined in reference to his worldly interests, as well as in reference to his soul, by this vice compare Prov. 7: No young man could do a better service to himself than to commit the whole of that chapter to memory, and so engrave it on his soul that it never could be forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:12: Pro 3:33, Pro 6:27; Jer 5:7-9; Mal 3:5; Heb 13:4
Job 31:13
Geneva 1599
31:12 For it [is] a fire [that] consumeth (h) to destruction, and would root out all mine increase.
(h) He shows that although man neglects the punishment of adultery, yet the wrath of God will never cease till such are destroyed.
John Gill
31:12 For it is a fire that consumeth to destruction,.... Referring either to the nature of the sin of uncleanness; it is inflammatory, a burning lust, a fire burning in the breast; see 1Cor 7:9; or to the effect of it, either the rage of jealousy in the injured person, which is exceeding fierce, furious, and cruel, like devouring fire, not to be appeased or mitigated, Prov 6:34; or else it may respect the punishment of this sin in the times of Job, and which we find was practised among the Gentiles, as the Canaanites, Job's neighbours, burning such delinquents with fire; see Gen 38:24; or rather the wrath of God for it, which is poured forth as fire, and burns to the lowest hell, and into which lake of fire all such impure persons will be cast, unless the grace of God prevents; and which will be a fire that will consume and destroy both soul and body, and so be an utter and everlasting destruction, Rev_ 21:8;
and would root out all my increase; even in this world; adultery is a sin that not only ruins a man's character, fixes an indelible blot upon him, a reproach that shall not be wiped off, and consumes a man's body, and destroys the health of it, but his substance also, the increase of his fields, and of his fruits, and by means of it a man is brought to a piece of bread, to beg it, and to be glad of it, Prov 6:26.
John Wesley
31:12 Destruction - Lust is a fire in the soul; it consumes all that is good there, the convictions, the comforts; and lays the conscience waste. It consumes the body, consumes the substance, roots out all the increase. It kindles the fire of God's wrath, which if not quenched by the blood of Christ, will burn to the lowest hell.
Robert Jamieson, A. R. Fausset and David Brown
31:12 (Prov 6:27-35; Prov 8:6-23, Prov 8:26-27). No crime more provokes God to send destruction as a consuming fire; none so desolates the soul.
31:1331:13: Եթէ խոտեցի՛ երբէք զիրաւունս ծառայի կամ աղախնոյ մատիցելոյ առ իս յատեան[9380]. [9380] Ոմանք. Եւ եթէ խոտեցի... մատուցելոյ առ իս յատեան։
13 Իրաւունքն արդար թէ անտեսել եմ ես իմ ծառայի կամ իմ աղախնի, որ մօտ է եկել իմ դատաստանին, -
13 Եթէ ծառայիս կամ աղախինիս իրաւունք ընել չուզեցի Ու ինծի հետ վէճ ունեցան
Եթէ խոտեցի երբեք զիրաւունս ծառայի կամ աղախնոյ մատուցելոյ առ իս յատեան:

31:13: Եթէ խոտեցի՛ երբէք զիրաւունս ծառայի կամ աղախնոյ մատիցելոյ առ իս յատեան[9380].
[9380] Ոմանք. Եւ եթէ խոտեցի... մատուցելոյ առ իս յատեան։
13 Իրաւունքն արդար թէ անտեսել եմ ես իմ ծառայի կամ իմ աղախնի, որ մօտ է եկել իմ դատաստանին, -
13 Եթէ ծառայիս կամ աղախինիս իրաւունք ընել չուզեցի Ու ինծի հետ վէճ ունեցան
zohrab-1805▾ eastern-1994▾ western am▾
31:1331:13 Если я пренебрегал правами слуги и служанки моей, когда они имели спор со мною,
31:13 εἰ ει if; whether δὲ δε though; while καὶ και and; even ἐφαύλισα φαυλιζω judgment θεράποντός θεραπων minister μου μου of me; mine ἢ η or; than θεραπαίνης θεραπαινα judge; decide αὐτῶν αυτος he; him πρός προς to; toward με με me
31:13 אִם־ ʔim- אִם if אֶמְאַ֗ס ʔemʔˈas מאס retract מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice עַ֭בְדִּי ˈʕavdî עֶבֶד servant וַ wa וְ and אֲמָתִ֑י ʔᵃmāṯˈî אָמָה handmaid בְּ֝ ˈbᵊ בְּ in רִבָ֗ם rivˈām רִיב law-case עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
31:13. si contempsi subire iudicium cum servo meo et ancillae meae cum disceptarent adversum meIf I have despised to abide judgment with my manservant, or my maidservant, when they had any controversy against me:
13. If I did despise the cause of my manservant or of my maidservant, when they contended with me:
31:13. If I have despised being subject to judgment with my servant or my maid, when they had any complaint against me,
31:13. If I did despise the cause of my manservant or of my maidservant, when they contended with me;
If I did despise the cause of my manservant or of my maidservant, when they contended with me:

31:13 Если я пренебрегал правами слуги и служанки моей, когда они имели спор со мною,
31:13
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ἐφαύλισα φαυλιζω judgment
θεράποντός θεραπων minister
μου μου of me; mine
η or; than
θεραπαίνης θεραπαινα judge; decide
αὐτῶν αυτος he; him
πρός προς to; toward
με με me
31:13
אִם־ ʔim- אִם if
אֶמְאַ֗ס ʔemʔˈas מאס retract
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
עַ֭בְדִּי ˈʕavdî עֶבֶד servant
וַ wa וְ and
אֲמָתִ֑י ʔᵃmāṯˈî אָמָה handmaid
בְּ֝ ˈbᵊ בְּ in
רִבָ֗ם rivˈām רִיב law-case
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
31:13. si contempsi subire iudicium cum servo meo et ancillae meae cum disceptarent adversum me
If I have despised to abide judgment with my manservant, or my maidservant, when they had any controversy against me:
31:13. If I have despised being subject to judgment with my servant or my maid, when they had any complaint against me,
31:13. If I did despise the cause of my manservant or of my maidservant, when they contended with me;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
13-15. Иов никогда не злоупотреблял правами сильного по отношению к своим слугам и служанкам, - не отказывал им в справедливом суде. Побуждением к этому служила боязнь божественного наказания. При всем своем неравенстве, различии в положении, господин и слуга - одинаковые творения Божии, а дети одного Отца небесного, братья между собою (Мал II:10; Еф VI:9). И Бог не оставил бы без отмщения обидчика своих детей.
Adam Clarke: Commentary on the Bible - 1831
31:13: The cause of my man-servant - In ancient times slaves had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against himself, if they had a cause of complaint, and to give them all the benefit of the law.
Albert Barnes: Notes on the Bible - 1834
31:13: If I did despise the cause of my man-servant - Job turns to another subject, on which he claimed that his life had been upright. It was in reference to the treatment of his servants. The meaning here is, "I never refused to do strict justice to my servants when they brought their cause before me, or when they complained that my dealings with them had been severe."
When they contended with me - That is, when they brought their cause before me, and complained that I had not provided for them comfortably, or that their task had been too hard. If in any respect they supposed they had cause of complaint, I listened to them attentively, and endeavored to do right. He did not take advantage of his sower to oppress them, nor did he suppose that they had no rights of any kind. It is evident, from this, that Job had those who sustained to him the relation of servants; but whether they were slaves, or hired servants, is not known. The language here will agree with either supposition, though it cannot be doubted that slavery was known as early as the time of Job. There is no certain evidence that he held any slaves, in the proper sense of the term, nor that he regarded slavery as right; compare the notes at . He here refers to the numerous persons that had been in his employ in the days of his prosperity, and says that he had never taken advantage of his power or rank to do them wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:13: the cause: Exo 21:20, Exo 21:21, Exo 21:26, Exo 21:27; Lev 25:43, Lev 25:46; Deu 15:12-15; Jer 34:14-17; Eph 6:9; Col 4:1
when: In ancient times slaves had no action at law against their owners; but Job admitted them to all civil rights, and permitted them to complain even against himself.
Job 31:14
Carl Friedrich Keil and Franz Delitzsch
31:13
13 If I despised the cause of my servant and my maid,
When they contended with me:
14 What should I do, if God should rise up,
And if He should make search, what should I answer Him?
15 Hath not He who formed me in the womb formed him also,
And hath not One fashioned us in the belly?
Tit might happen, as Job 31:13 assumes, that his servant or his maid (אמה, Arab. amatun, denotes a maid who is not necessarily a slave, ‛abde, as Job 19:15, whereas שׁפחה does not occur in the book) contended with him, and in fact so that they on their part began the dispute (for, as the Talmud correctly points out, it is not בּריבי עמּם, but בּריבם עמּדי), but he did not then treat them as a despot; they were not accounted as res but personae by him, he allowed them to maintain their personal right in opposition to him. Christopher Scultetus observes here: Gentiles quidem non concedebant jus servo contra dominum, cui etiam vitae necisque potestas in ipsum erat; sed Iob amore justitiae libere se demisit, ut vel per alios judices aut arbitros litem talem curaret decidi vel sibi ipsi sit moderatus, ut juste pronuntiaret. If he were one who despised (אמאס not מאסתּי) his servants' cause: what should he do if God arose and entered into judgment; and if He should appoint an examination (thus Hahn correctly, for the conclusion shows that פקד is here a synon. of בחן Ps 17:3, and חקר Ps 44:22, Arab. fqd, V, VIII, accurate inspicere), what should he answer?
Job 31:15
The same manner of birth, by the same divine creative power and the same human agency, makes both master and servant substantially brethren with equal claims: Has not He who brought me forth in my mother's womb (also) brought forth him (this my servant or my maid), and has not One fashioned us in our mother's belly? אחד, unus, viz., God, is the subj., as Mal 2:10, אחד (אב) אל (for the thought comp. Eph 6:9), as it is also translated by the Targ., Jer., Saad., and Gecat.; whereas the lxx (ἐν τῇ αὐτῇ κοιλίᾳ), Syr., Symm. (as it appears from his translation ἐν ὁμοίῳ τρόπῳ), construe אחד as the adj. to בּרחם, which is also the idea of the accentuation (Rebia mugrasch, Mercha, Silluk). On the other hand, it has been observed (also Norzi) that it ought to be האסחד according to this meaning; but it was not absolutely necessary, vid., Ges. 111, 2, b. אחד also would not be unsuitable in this combination; it would, as e.g., in אחד חלום, not affirm identity of number, but of character. But אחד is far more significant, and as the final word of the strophe more expressive, when referred to God. The form ויכוּננּוּ is to be judged of just like ותּמוּגנוּ, Is 54:6; either they are forms of an exceptionally transitive (as שׁוּב, Ps 85:5, and in שׁוב שׁבות) use of the Kal of these verbs (vid., e.g., Parchon and Kimchi), or they are syncopated forms of the Pilel for ויכנננּוּ, ותּמגגנוּ, syncopated on account of the same letters coming together, especially in ויכנננו (Ew. 81, a, and most others); but this coincidence is sought elsewhere (e.g., Ps 50:23; Prov 1:28), and not avoided in this manner (e.g., Ps 119:73). Beside this syncope ויכוּננּוּ might also be expected, while according to express testimony the first Nun is raphatum: we therefore prefer to derive these forms from Kal, without regarding them, with Olsh., as errors in writing. The suff. is rightly taken by lxx, Targ., Abulwalid, and almost all expositors,
(Note: Also in the Jerusalem Talmud, where R. Johanan, eating nothing which he did not also share with his slave, refers to these words of Job. Comp. also the story from the Midrash in Guiseppe Levi's Parabeln Legenden und Ged. aus Thalmud und Midrasch, S. 141 (Germ. transl. 1863): The wife of R. Jose began a dispute with her maid. Her husband came up and asked the cause, and when he saw that his wife was in the wrong, told her so in the presence of the maid. The wife said in a rage: Thou sayest I am wrong in the presence of my maid? The Rabbi answered: I do as Job did.)
not as singular (ennu = êhu), but as plural (ennu = ênu); The Babylonian school pointed ויכוּננוּ, like ממנו where it signifies a nobis, ממּנוּ (Psalter ii. 459, and further information in Pinsker's works, Zur Geschichte des Karaismus, and Ueber das sogen. assyrische Punktationssystem). Therefore: One, i.e., one and the same God, has fashioned us in the womb without our co-operation, in an equally animal way, which smites down all pride, in like absolute conditionedness.
Geneva 1599
31:13 If I did despise the cause of my manservant or of my maidservant, when they (i) contended with me;
(i) When they thought themselves evil intreated by me.
John Gill
31:13 If I did despise the cause of my manservant, or of my maidservant,.... Whether it was a cause that related to any controversy or quarrel among themselves when it was brought before him, he did not reject it, because of the meanness of the contending parties, and the state of servitude they were in; but he received it and searched into it, heard patiently what each had to say, examined them thoroughly, entered into the merits of the cause, and either reconciled them, or passed a righteous sentence, punished the delinquent, and protected the innocent; or, if it was a cause relating to himself, any complaint of their work, or wages, or food, or clothing, as it seems to be from what follows:
when they contended with me; had anything to complain of, or to object to him on the above account, or any other, where there was any show or colour of foundation for it; otherwise it cannot be thought he would indulge a saucy, impudent, and contradicting behaviour in them towards him: masters in those times and countries had an unlimited, and exercised a despotic power over their servants, and used them with great rigour, and refused to do them justice upon complaints; but Job behaved as if he had had the rules of the apostle before him to act by in his conduct towards his servants, Eph 6:9; and even condescended to submit the cause between him and his servants to other judges or arbitrators, or rather took cognizance of it himself, heard patiently and carefully what they had to allege, and did them justice.
Robert Jamieson, A. R. Fausset and David Brown
31:13 Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.
despise the cause--refused to do them justice.
31:1431:14: եւ զի՞նչ գործեցից եթէ հարցուփո՛րձ արասցէ ինձ Տէր. եւ եթէ այցելութիւն, զի՞նչ պատասխանի արարից[9381]։ [9381] Ոմանք. Եւ եթէ զինչ պատասխանի արարից։
14 ի՞նչ եմ անելու, եթէ հարցուփորձ անի ինձ Տէրը, կամ թէ դատ անի՝ ի՞նչ պատասխան եմ ես տալու նրան:
14 Ես ի՞նչ պիտի ընեմ, երբ Աստուած ելլէ Ու երբ քննէ ի՞նչ պատասխան պիտի տամ անոր։
եւ զի՞նչ գործեցից եթէ հարցուփորձ արասցէ ինձ [304]Տէր, եւ եթէ այցելութիւն` զի՞նչ պատասխանի արարից:

31:14: եւ զի՞նչ գործեցից եթէ հարցուփո՛րձ արասցէ ինձ Տէր. եւ եթէ այցելութիւն, զի՞նչ պատասխանի արարից[9381]։
[9381] Ոմանք. Եւ եթէ զինչ պատասխանի արարից։
14 ի՞նչ եմ անելու, եթէ հարցուփորձ անի ինձ Տէրը, կամ թէ դատ անի՝ ի՞նչ պատասխան եմ ես տալու նրան:
14 Ես ի՞նչ պիտի ընեմ, երբ Աստուած ելլէ Ու երբ քննէ ի՞նչ պատասխան պիտի տամ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
31:1431:14 то что стал бы я делать, когда бы Бог восстал? И когда бы Он взглянул на меня, что мог бы я отвечать Ему?
31:14 τί τις.1 who?; what? γὰρ γαρ for ποιήσω ποιεω do; make ἐὰν εαν and if; unless ἔτασίν ετασις of me; mine ποιήσηται ποιεω do; make ὁ ο the κύριος κυριος lord; master ἐὰν εαν and if; unless δὲ δε though; while καὶ και and; even ἐπισκοπήν επισκοπη supervision; visitation τίνα τις.1 who?; what? ἀπόκρισιν αποκρισις response ποιήσομαι ποιεω do; make
31:14 וּ û וְ and מָ֣ה mˈā מָה what אֶֽ֭עֱשֶׂה ˈʔˈeʕᵉśeh עשׂה make כִּֽי־ kˈî- כִּי that יָק֣וּם yāqˈûm קום arise אֵ֑ל ʔˈēl אֵל god וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִ֝פְקֹ֗ד ˈyifqˈōḏ פקד miss מָ֣ה mˈā מָה what אֲשִׁיבֶֽנּוּ׃ ʔᵃšîvˈennû שׁוב return
31:14. quid enim faciam cum surrexerit ad iudicandum Deus et cum quaesierit quid respondebo illiFor what shall I do when God shall rise to judge? and when he shall examine, what shall I answer him?
14. What then shall I do when God riseth up? and when he visiteth, what shall I answer him?
31:14. then what will I do when God rises to judge, and, when he inquires, how will I respond to him?
31:14. What then shall I do when God riseth up? and when he visiteth, what shall I answer him?
What then shall I do when God riseth up? and when he visiteth, what shall I answer him:

31:14 то что стал бы я делать, когда бы Бог восстал? И когда бы Он взглянул на меня, что мог бы я отвечать Ему?
31:14
τί τις.1 who?; what?
γὰρ γαρ for
ποιήσω ποιεω do; make
ἐὰν εαν and if; unless
ἔτασίν ετασις of me; mine
ποιήσηται ποιεω do; make
ο the
κύριος κυριος lord; master
ἐὰν εαν and if; unless
δὲ δε though; while
καὶ και and; even
ἐπισκοπήν επισκοπη supervision; visitation
τίνα τις.1 who?; what?
ἀπόκρισιν αποκρισις response
ποιήσομαι ποιεω do; make
31:14
וּ û וְ and
מָ֣ה mˈā מָה what
אֶֽ֭עֱשֶׂה ˈʔˈeʕᵉśeh עשׂה make
כִּֽי־ kˈî- כִּי that
יָק֣וּם yāqˈûm קום arise
אֵ֑ל ʔˈēl אֵל god
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִ֝פְקֹ֗ד ˈyifqˈōḏ פקד miss
מָ֣ה mˈā מָה what
אֲשִׁיבֶֽנּוּ׃ ʔᵃšîvˈennû שׁוב return
31:14. quid enim faciam cum surrexerit ad iudicandum Deus et cum quaesierit quid respondebo illi
For what shall I do when God shall rise to judge? and when he shall examine, what shall I answer him?
31:14. then what will I do when God rises to judge, and, when he inquires, how will I respond to him?
31:14. What then shall I do when God riseth up? and when he visiteth, what shall I answer him?
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
31:14: What then shall I do when God riseth up? - That is, when he rises up to pronounce sentence upon people, or to execute impartial justice. Job admits that if he had done injustice to a servant, he would have reason to dread the divine indignation, and that he could have no excuse. "I tremble," said President Jefferson, speaking of slavery in the United States "when I remember that God is just!" Notes on Virginia.
And when he visiteth - When he comes to inspect human conduct. Umbreit renders it "when he punishes." The word visit is often used in this sense in the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:14: What then: Job 9:32, Job 10:2; Psa 7:6, Psa 9:12, Psa 9:19, Psa 10:12-15, Psa 44:21, Psa 76:9, Psa 143:2; Isa 10:3; Zac 2:13
when he: Hos 9:7; Mic 7:4; Mar 7:2; Jam 2:13
what shall: Rom 3:19
Job 31:15
Geneva 1599
31:14 What then shall I do when (k) God riseth up? and when he visiteth, what shall I answer him?
(k) If I had oppressed others, how would I have escaped God's judgment.
John Gill
31:14 What then shall I do when God riseth up?.... That is, if he had despised and rejected the cause of his servants, or had neglected, or refused to do them justice; he signifies he should be at the utmost loss to know what to do, what excuse to make, or what to say in his own defence, when God should rise up to defend the cause of the injured; either in a way of Providence in this life, or at the great day of judgment in the world to come, when everything will be brought to account, and masters and servants must stand alike before the judgment seat of God, to receive for the things they have done, whether good or evil:
and when he visiteth, what shall I answer him? when he makes a visitation among men, either in this world, even in a fatherly way, visits transgressions, and reproves and corrects for them; had he been guilty of ill usage of his servants, he must have silently submitted to such visitations and chastisements, having nothing to say for himself why he should not be thus dealt with; or in the world to come, in the great day of visitation, when God shall make inquisition for sin, and seek it out, and call to an account for it; and should this be produced against him, even contempt of the cause of his servants, he was sensible he could not answer him for it, nor for anyone sin of a thousand, as no man will be able to do; but must be speechless, unless he has a better righteousness than his own to answer for him in that time to come. This is Job's first reason which deterred him from using his servants ill; another follows.
Robert Jamieson, A. R. Fausset and David Brown
31:14 Parenthetical; the reason why Job did not despise the cause of his servants. Translate: What then (had I done so) could I have done, when God arose (to call me to account); and when He visited (came to enquire), what could I have answered Him?
31:1531:15: Ոչ ապաքէն որպէս եղէ յարգանդի՝ եւ նոքա եղեն, ՚ի նմին որովայնի եղաք[9382]։ [9382] Ոսկան. Որպէս ես եղէ յարգան՛՛։
15 Չէ՞ որ ինձ նման նրանք էլ մի օր պտղաւորուել են ինչ-որ արգանդում. նոյն որովայնում ենք գոյացել մենք:
15 Չէ՞ որ զիս որովայնի մէջ ստեղծողը զանոնք ալ ստեղծեց։Մէկ չէ՞ մեզ ամէնքս ալ արգանդի մէջ ձեւակերպողը։
[305]Ո՞չ ապաքէն որպէս եղէ յարգանդի` եւ նոքա եղեն, ի նմին որովայնի եղաք:

31:15: Ոչ ապաքէն որպէս եղէ յարգանդի՝ եւ նոքա եղեն, ՚ի նմին որովայնի եղաք[9382]։
[9382] Ոսկան. Որպէս ես եղէ յարգան՛՛։
15 Չէ՞ որ ինձ նման նրանք էլ մի օր պտղաւորուել են ինչ-որ արգանդում. նոյն որովայնում ենք գոյացել մենք:
15 Չէ՞ որ զիս որովայնի մէջ ստեղծողը զանոնք ալ ստեղծեց։Մէկ չէ՞ մեզ ամէնքս ալ արգանդի մէջ ձեւակերպողը։
zohrab-1805▾ eastern-1994▾ western am▾
31:1531:15 Не Он ли, Который создал меня во чреве, создал и его и равно образовал нас в утробе?
31:15 πότερον ποτερος whether οὐχ ου not ὡς ως.1 as; how καὶ και and; even ἐγὼ εγω I ἐγενόμην γινομαι happen; become ἐν εν in γαστρί γαστηρ stomach; pregnant καὶ και and; even ἐκεῖνοι εκεινος that γεγόνασιν γινομαι happen; become γεγόναμεν γινομαι happen; become δὲ δε though; while ἐν εν in τῇ ο the αὐτῇ αυτος he; him κοιλίᾳ κοιλια insides; womb
31:15 הֲֽ֝ ˈhˈᵃ הֲ [interrogative] לֹא־ lō- לֹא not בַ֭ ˈva בְּ in † הַ the בֶּטֶן bbeṭˌen בֶּטֶן belly עֹשֵׂ֣נִי ʕōśˈēnî עשׂה make עָשָׂ֑הוּ ʕāśˈāhû עשׂה make וַ֝ ˈwa וְ and יְכֻנֶ֗נּוּ yᵊḵunˈennû כון be firm בָּ bā בְּ in † הַ the רֶ֥חֶם rˌeḥem רֶחֶם womb אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
31:15. numquid non in utero fecit me qui et illum operatus est et formavit in vulva unusDid not he that made me in the womb make him also: and did not one and the same form me in the womb?
15. Did not he that made me in the womb make him? and did not one fashion us in the womb?
31:15. Is not he who created me in the womb, also he who labored to make him? And did not one and the same form me in the womb?
31:15. Did not he that made me in the womb make him? and did not one fashion us in the womb?
Did not he that made me in the womb make him? and did not one fashion us in the womb:

31:15 Не Он ли, Который создал меня во чреве, создал и его и равно образовал нас в утробе?
31:15
πότερον ποτερος whether
οὐχ ου not
ὡς ως.1 as; how
καὶ και and; even
ἐγὼ εγω I
ἐγενόμην γινομαι happen; become
ἐν εν in
γαστρί γαστηρ stomach; pregnant
καὶ και and; even
ἐκεῖνοι εκεινος that
γεγόνασιν γινομαι happen; become
γεγόναμεν γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῇ ο the
αὐτῇ αυτος he; him
κοιλίᾳ κοιλια insides; womb
31:15
הֲֽ֝ ˈhˈᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
בַ֭ ˈva בְּ in
הַ the
בֶּטֶן bbeṭˌen בֶּטֶן belly
עֹשֵׂ֣נִי ʕōśˈēnî עשׂה make
עָשָׂ֑הוּ ʕāśˈāhû עשׂה make
וַ֝ ˈwa וְ and
יְכֻנֶ֗נּוּ yᵊḵunˈennû כון be firm
בָּ בְּ in
הַ the
רֶ֥חֶם rˌeḥem רֶחֶם womb
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
31:15. numquid non in utero fecit me qui et illum operatus est et formavit in vulva unus
Did not he that made me in the womb make him also: and did not one and the same form me in the womb?
31:15. Is not he who created me in the womb, also he who labored to make him? And did not one and the same form me in the womb?
31:15. Did not he that made me in the womb make him? and did not one fashion us in the womb?
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
31:15: Did not he that made me - make him? - I know that God is the Judge of all; that all shall appear before him in that state where the king and his subject, the master and his slave, shall be on an equal footing, all civil distinctions being abolished for ever. If, then I had treated my slaves with injustice, how could I stand before the judgment-seat of God? I have treated others as I wish to be treated.
Albert Barnes: Notes on the Bible - 1834
31:15: Did not he that made me in the womb make him? - Had we not one and the same Creator, and have we not consequently the same nature? We may observe in regard to this sentiment, (1.) That it indicates a very advanced state of view in regard to man. The attempt has been always made by those who wish to tyrannize over others, or who aim to make slaves of others, to show that they are of a different race, and that in the design for which they were made, they are wholly inferior. Arguments have been derived from their complexion, from their supposed inferiority of intellect, and the deep degradation of their condition, often little above that of brutes, to prove that they were originally inferior to the rest of mankind. On this the plea has been often urged, and oftener felt than urged, that it is right to reduce them to slavery. Since this feeling so early existed, and since there is so much that may be plausibly said in defense of it, it shows that Job had derived his views from something more than the speculations of people, and the desire of power, when he says that he regarded all people as originally equal, and as having the same Creator. It is in fact a sentiment which people have been practically very reluctant to believe, and which works its way very slowly even yet on the earth; compare Act 17:26. (2.) This sentiment, if fairly embraced and carried out, would soon destroy slavery everywhere.
If people felt that they were reducing to bondage those who were originally on a level with themselves - made by the same God, with the same faculties, and for the same end; if they felt that in their very origin, in their nature, there was that which could not be made mere property, it would soon abolish the whole system. It is kept up only where people endeavor to convince themselves that there is some original inferiority in the slave which makes it proper that he should be reduced to servitude and be held as property. But as soon as there can be diffused abroad the sentiment of Paul, that "God hath made of one blood all nations of men," Act 17:26, or the sentiment of the patriarch Job, that "the same God made us and them in the womb," that moment the shackles of the slave will fall, and he will be free. Hence it is apparent, how Christianity, that carries this lesson on its fore-front, is the grand remedy for the evils of slavery, and needs only to be universally diffused to bring the system to an end.
And did not one fashion us in the womb - Margin, Or, did he not fashion us in one womb? The Hebrew will bear either construction, but the parallelism rather requires that given in the text, and most expositors agree in this interpretation. The sentiment is, whichever interpretation be adopted, that they had a common origin; that God would watch over them alike as his children; and that, therefore, they had equal rights.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:15: Did not he: Job 34:19; Neh 5:5; Pro 14:31, Pro 22:2; Isa 58:7; Mal 2:10
did not one fashion us in the womb: or, did he not fashion us in one womb, Job 10:8-12; Psa 139:14-16
Job 31:16
Geneva 1599
31:15 Did not he that made me in the womb make (l) him? and did not one fashion us in the womb?
(l) He was moved to show pity to servants, because they were God's creatures as he was.
John Gill
31:15 Did not he that made me in the womb make him?.... And her also, both his manservant and maidservant: these were made, by the Lord as Job was, and in a like place and manner as he himself; though parents are the instruments of begetting children, and of bringing them into the world, God is the Maker of men, as at the beginning, and all are alike made by him, in whatsoever rank, condition, and circumstance of life, whether masters or servants; and they are all fabricated in the same shop of nature, the womb of a woman:
and did not one fashion us in the womb? that is, he who is the one God, according to Mal 2:10; God is one in nature and essence, though there are three Persons in the unity of the Godhead; and this one God, Father, Son, and Spirit, is the Creator of all men and things; hence we read of "Creators", Eccles 12:1; and, though one God makes the bodies and creates the souls of men now as at the first, and all are formed and fashioned by him, high, low, rich and poor, bond and free; and they have all the same rational powers and faculties of soul, Ps 33:15; as well as the same curious art and skill are employed in forming and fashioning their bodies and the members of them, in the lower parts of the earth, in their mother's womb; yea, they are fashioned "in one womb" (h), as the words will better bear to be rendered according to the position of them in the original and the accents; not indeed in the same identical womb, but in a like one: there are two words in the original here, both translated "womb"; the one signifies the "ovarium", in which the conception is made; the other designs the "secundine", in which the fetus is wrapped or covered; for so it may be rendered, "did he not cover us?" &c. (i); though Jarchi, Aben Ezra, Ben Gersom, and others, interpret it of the one God as we do: Job's reasoning is, that seeing he and his servants were equally the workmanship of God, and both made in the womb by him, and curiously fashioned alike, and possessed of the same rational powers, it would be unreasonable in him to use them ill, who were his fellow creatures; and should he, he might expect the Maker of them both would highly resent it. Macrobius (k), an Heathen writer, gives a remarkable instance of the care heaven, as he expresses it, has of servants, and how much the contempt of it is resented thereby; and reasons much in the same manner concerning them as Job does here, that they are men, though servants; are of the same original, breathe in the same air, live and die as other men.
(h) , Sept. "in utero uno", Munster; so Beza, Drusius, Michaelis. (i) Saturnal. l. 1. c. 11. (k) Vid. Hackman. Praecidan. Sacr. p. 193.
Robert Jamieson, A. R. Fausset and David Brown
31:15 Slaveholders try to defend themselves by maintaining the original inferiority of the slave. But Mal 2:10; Acts 17:26; Eph 6:9 make the common origin of masters and servants the argument for brotherly love being shown by the former to the latter.
31:1631:16: Իսկ տկարք որոց պէտք ինչ էին, ո՞չ արդեւք երբէք վճարեցի։ Զակն այրւոյ ո՛չ կողկողեցուցի։
16 Իսկ այն խեղճին, որ կարիքի մէջ էր, արդեօք երբեւէ օգնութեան չեկա՞յ: Թողեցի՞ արդեօք, որ այրու աչքերն ողբալուց մաշուեն:
16 Եթէ աղքատին խնդրածը չտուի Ու որբեւայրիին աչքերը մարեցուցի
Իսկ տկարք որոց պէտք ինչ էին, ո՞չ արդեւք երբեք վճարեցի. զակն այրւոյ ոչ կողկողեցուցի:

31:16: Իսկ տկարք որոց պէտք ինչ էին, ո՞չ արդեւք երբէք վճարեցի։ Զակն այրւոյ ո՛չ կողկողեցուցի։
16 Իսկ այն խեղճին, որ կարիքի մէջ էր, արդեօք երբեւէ օգնութեան չեկա՞յ: Թողեցի՞ արդեօք, որ այրու աչքերն ողբալուց մաշուեն:
16 Եթէ աղքատին խնդրածը չտուի Ու որբեւայրիին աչքերը մարեցուցի
zohrab-1805▾ eastern-1994▾ western am▾
31:1631:16 Отказывал ли я нуждающимся в их просьбе и томил ли глаза вдовы?
31:16 ἀδύνατοι αδυνατος impossible; disabled δὲ δε though; while χρείαν χρεια need ἥν ος who; what ποτ᾿ ποτε once; some time εἶχον εχω have; hold οὐκ ου not ἀπέτυχον αποτυγχανω widow δὲ δε though; while τὸν ο the ὀφθαλμὸν οφθαλμος eye; sight οὐκ ου not ἐξέτηξα εκτηκω melt out; destroy
31:16 אִם־ ʔim- אִם if אֶ֭מְנַע ˈʔemnaʕ מנע withhold מֵ mē מִן from חֵ֣פֶץ ḥˈēfeṣ חֵפֶץ pleasure דַּלִּ֑ים dallˈîm דַּל poor וְ wᵊ וְ and עֵינֵ֖י ʕênˌê עַיִן eye אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow אֲכַלֶּֽה׃ ʔᵃḵallˈeh כלה be complete
31:16. si negavi quod volebant pauperibus et oculos viduae expectare feciIf I have denied to the poor what they desired, and have made the eyes of the widow wait:
16. If I have withheld the poor from desire, or have caused the eyes of the widow to fail;
31:16. If I have denied the poor what they wanted and have made the eyes of the widow wait;
31:16. If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail;
If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail:

31:16 Отказывал ли я нуждающимся в их просьбе и томил ли глаза вдовы?
31:16
ἀδύνατοι αδυνατος impossible; disabled
δὲ δε though; while
χρείαν χρεια need
ἥν ος who; what
ποτ᾿ ποτε once; some time
εἶχον εχω have; hold
οὐκ ου not
ἀπέτυχον αποτυγχανω widow
δὲ δε though; while
τὸν ο the
ὀφθαλμὸν οφθαλμος eye; sight
οὐκ ου not
ἐξέτηξα εκτηκω melt out; destroy
31:16
אִם־ ʔim- אִם if
אֶ֭מְנַע ˈʔemnaʕ מנע withhold
מֵ מִן from
חֵ֣פֶץ ḥˈēfeṣ חֵפֶץ pleasure
דַּלִּ֑ים dallˈîm דַּל poor
וְ wᵊ וְ and
עֵינֵ֖י ʕênˌê עַיִן eye
אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow
אֲכַלֶּֽה׃ ʔᵃḵallˈeh כלה be complete
31:16. si negavi quod volebant pauperibus et oculos viduae expectare feci
If I have denied to the poor what they desired, and have made the eyes of the widow wait:
31:16. If I have denied the poor what they wanted and have made the eyes of the widow wait;
31:16. If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-20. Не отказывая в помощи разного рода нуждающимся (ср. XXII:7), не истощая терпения просящей о помощи вдовы несбыточными обещаниями ("томить глаза"; ср. 1: Цар II:33), Иов был покровителем сирот, вдов и бедных. С первыми он делился хлебом, являлся их отцом, вторым с самого раннего периода своей жизни заменял сына и третьих согревал от холода, доставляя одежду (ср. XXIX:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; 17 Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; 18 (For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;) 19 If I have seen any perish for want of clothing, or any poor without covering; 20 If his loins have not blessed me, and if he were not warmed with the fleece of my sheep; 21 If I have lifted up my hand against the fatherless, when I saw my help in the gate: 22 Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone. 23 For destruction from God was a terror to me, and by reason of his highness I could not endure.
Eliphaz had particularly charged Job with unmercifulness to the poor (ch. xxii. 6, &c.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here,
I. The testimony which Job's conscience gave in concerning his constant behaviour towards the poor. He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests,
1. That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help. (1.) He was always ready to grant their desires and answer their expectations, v. 16. If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail. (2.) He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, v. 17. As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected. (3.) He was very tender of them, and had a fatherly concern for them, v. 18. He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him. (4.) He provided food convenient for them; they ate of the same morsels that he did (v. 17), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth. (5.) He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, v. 19. Poor people may perish for want of clothing as well as for want of food--for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep (v. 20), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool.
2. That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless (v. 21), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here.
II. The imprecation with which he confirms this protestation (v. 22): "If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone," that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another." Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet.
III. The principles by which Job was restrained from all uncharitableness and unmercifulness. He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished (v. 23): "Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy." He stood in awe, 1. Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them (Eccl. v. 8); but Job considered this. 2. Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening.
Albert Barnes: Notes on the Bible - 1834
31:16: If I have withheld the poor from their desire - Job now turns to another class of virtues, regarded also as of great importance in the patriarchal ages, kindness to the poor and the afflicted; to the fatherless and the widow. He appeals to his former life on this subject; affirms that he had a good conscience in the recollection of his dealings with them, and impliedly declares that it could not have been for any deficiency in the exercise of these virtues that his calamities had come upon him. The meaning here is, that he had not denied to the poor their wish. If they had come and desired bread of him, he had not withheld it; see .
Or caused the eyes of the widow to fail - That is, I have not frustrated her hopes, or disappointed her expectations, when she has looked intently upon me, and desired my aid. The "failing of the eyes" refers to failing of the object of their expectation; or the expression means that she had not looked to him in vain; see .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:16: withheld: Job 22:7-9; Deu 15:7-10; Psa 112:9; Luk 16:21; Act 11:29; Gal 2:10
the eyes: Deu 28:32; Psa 69:3, Psa 119:82, Psa 119:123; Isa 38:14; Lam 4:17
Job 31:17
Carl Friedrich Keil and Franz Delitzsch
31:16
16 If I held back the poor from what they desired,
And caused the eyes of the widow to languish,
17 And ate my morsel alone
Without letting the fatherless eat thereof: -
18 No indeed, from my youth he grew up to me as to a father,
And from my mother's womb I guided her -
The whole strophe is the hypothetical antecedent of the imprecative conclusion, Job 31:22, which closes the following strophe. Since מנע דּבר ממּנוּ, cohibere aliquid ab aliquo (Job 22:7), is said as much in accordance with the usage of the language as מנעו מדּבר, cohibere aliquem ab aliquo (Num 24:11; Eccles 2:10), in the sense of denegare alicui aliquid, there is no reason for taking מחפץ דּלּים together as a genitival clause (a voto tenuium), as the accentuation requires it. On חפץ, vid., on Job 21:21; it signifies solicitude (what is ardently desired) and business, here the former: what is ever the interest and want of the poor (the reduced or those without means). From such like things he does not keep the poor back, i.e., does not refuse them; and the eyes of the widow he did not cause or allow to languish (כּלּה, to bring to an end, i.e., cause to languish, of the eyes, as Lev 26:16; 1Kings 2:33); he let not their longing for assistance be consumed of itself, let not the fountain of their tears become dry without effect. If he had done the opposite, if he had eaten his bread (פּת = פּת לחם) alone, and not allowed the orphan to eat of it with him - but no, he had not acted thus; on the contrary (כּי as Ps 130:4 and frequently), he (the parentless one) grew up to him (גּדלני = גּדל לּי, Ges. 121, 4, according to Ew. 315, b, "by the interweaving of the dialects of the people into the ancient form of the declining language;" perhaps it is more correct to say it is by virtue of a poetic, forced, and rare brevity of expression) as to a father (= לאב כּמו), and from his mother's womb he guided her, the helpless and defenceless widow, like a faithful child leading its sick or aged mother. The hyperbolical expression מבּטן אמּי dates this sympathizing and active charity back to the very beginning of Job's life. He means to say that it is in-born to him, and he has exercised it ever since he was first able to do so. The brevity of the form גּדלני, brief to incorrectness, might be removed by the pointing גּדּלני (Olsh.): from my youth up he (the fatherless one) honoured me as a father; and גּדּלני (instead of כּבּדני would be explained by the consideration, that a veneration is meant that attributed a dignity which exceed his age to the נער who was not yet old enough to be a father. But גּדּל signifies "to cause to grow" in such a connection elsewhere (parall. רומם, to raise), wherefore lxx translates ἐξέτρεφον (גּדּלתּי); and גּדלני has similar examples of the construction of intransitives with the acc. instead of the dat. (especially Zech 7:5) in its favour: they became me great, i.e., became great in respect of me. Other ways of getting over the difficulty are hardly worth mentioning: the Syriac version reads כּאב (pain) and אנחות; Raschi makes Job 31:18, the idea of benevolence, the subj., and Job 31:18 (as מדּה, attribute) the obj. The suff. of אנחנּה Schlottm. refers to the female orphan; but Job refers again to the orphan in the following strophe, and the reference to the widow, more natural here on account of the gender, has nothing against it. The choice of the verb (comp. Job 38:32) also corresponds to such a reference, since the Hiph. has an intensified Kal-signification here.
(Note: זכר and הזכיר, to remember; זרע and הזריע, to sow, to cover with seed; חרשׁ and החרישׁ, both in the signification silere and fabricari; לעג and הלעיג, to mock, Job 21:3; משׁל and המשׁיל, dominari, Job 25:2; נטה and הטה, to extend, to bow; קנה ;w and הקנה (to obtain by purchase); קצר and הקציר, to reap, Job 24:6, are all similar. In Arab. the Kal nahaituhu signifies I put him aside by going on one side (nahw or nâhije), the Hiph. anhaituhu, I put him aside by bringing him to the side (comp. ינחם, Job 12:23).)
From earliest youth, so far back as he can remember, he was wont to behave like a father to the orphan, and like a child to the widow.
Geneva 1599
31:16 If I have withheld the poor from [their] desire, or have caused the eyes of the widow (m) to fail;
(m) By long waiting for her request.
John Gill
31:16 If I have withheld the poor from their desire,.... Their reasonable desires, and which it was in his power to grant; as when they desired a piece of bread, being hungry, or clothes to cover them, being naked; but not unreasonable desires, seeking and asking great things for themselves, or unlimited and unbounded ones, such as the two sons of Zebedee desired of Christ, Mk 10:35;
or have caused the eyes of the widow to fail; through long waiting for, and expecting help and succour from him, and at last disappointed. Job did not use the widow in such a manner as to give her reason to hope for relief or counsel from him she came for, and make her wait long, and then send her away empty, as he was charged, Job 22:9; but he soon dispatched her, by granting her what she sued to him for.
John Wesley
31:16 If I - Denied them what they desired of me. To fail - With tedious expectation of my justice or charity. Job is most large upon this head, because in this matter Eliphaz had most particularly accused him.
Robert Jamieson, A. R. Fausset and David Brown
31:16 fail--in the vain expectation of relief (Job 11:20).
31:1731:17: ※ Եթէ կերա՞յ արդեւք զպատառն իմ միայն՝ եւ որբոյն ո՛չ կարկառեցի։
17 Կամ թէ պատառս մենա՞կ կերայ ես ու չհանեցի՞ բաժին որբերին:
17 Եթէ պատառս մինակ կերայ Ու անկէ որբն ալ չկերաւ
Եթէ կերա՞յ արդեւք զպատառն իմ միայն, եւ որբոյն ոչ կարկառեցի:

31:17: ※ Եթէ կերա՞յ արդեւք զպատառն իմ միայն՝ եւ որբոյն ո՛չ կարկառեցի։
17 Կամ թէ պատառս մենա՞կ կերայ ես ու չհանեցի՞ բաժին որբերին:
17 Եթէ պատառս մինակ կերայ Ու անկէ որբն ալ չկերաւ
zohrab-1805▾ eastern-1994▾ western am▾
31:1731:17 Один ли я съедал кусок мой, и не ел ли от него и сирота?
31:17 εἰ ει if; whether δὲ δε though; while καὶ και and; even τὸν ο the ψωμόν ψωμος of me; mine ἔφαγον φαγω swallow; eat μόνος μονος only; alone καὶ και and; even οὐχὶ ουχι not; not actually ὀρφανῷ ορφανος orphaned μετέδωκα μεταδιδωμι impart; give a share
31:17 וְ wᵊ וְ and אֹכַ֣ל ʔōḵˈal אכל eat פִּתִּ֣י pittˈî פַּת bit לְ lᵊ לְ to בַדִּ֑י vaddˈî בַּד linen, part, stave וְ wᵊ וְ and לֹא־ lō- לֹא not אָכַ֖ל ʔāḵˌal אכל eat יָתֹ֣ום yāṯˈôm יָתֹום orphan מִמֶּֽנָּה׃ mimmˈennā מִן from
31:17. si comedi buccellam meam solus et non comedit pupillus ex eaIf I have eaten my morsel alone, and the fatherless hath not eaten thereof:
17. Or have eaten my morsel alone, and the fatherless hath not eaten thereof;
31:17. if I have eaten my morsel of food alone, while orphans have not eaten from it;
31:17. Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;
Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof:

31:17 Один ли я съедал кусок мой, и не ел ли от него и сирота?
31:17
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
τὸν ο the
ψωμόν ψωμος of me; mine
ἔφαγον φαγω swallow; eat
μόνος μονος only; alone
καὶ και and; even
οὐχὶ ουχι not; not actually
ὀρφανῷ ορφανος orphaned
μετέδωκα μεταδιδωμι impart; give a share
31:17
וְ wᵊ וְ and
אֹכַ֣ל ʔōḵˈal אכל eat
פִּתִּ֣י pittˈî פַּת bit
לְ lᵊ לְ to
בַדִּ֑י vaddˈî בַּד linen, part, stave
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָכַ֖ל ʔāḵˌal אכל eat
יָתֹ֣ום yāṯˈôm יָתֹום orphan
מִמֶּֽנָּה׃ mimmˈennā מִן from
31:17. si comedi buccellam meam solus et non comedit pupillus ex ea
If I have eaten my morsel alone, and the fatherless hath not eaten thereof:
31:17. if I have eaten my morsel of food alone, while orphans have not eaten from it;
31:17. Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;
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Adam Clarke: Commentary on the Bible - 1831
31:17: Or have eaten my morsel myself alone - Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Το μεν γαρ δειπνον φασι κοινα δια την κοινωνιαν καλεισθαι· καθ' ἑαυτους γαρ ηριστων επιεικως οἱ παλαι ρωμαιοι, συνδειπνουντες τοις φιλοις. "The ancient Romans named supper Coena, (κοινα), which signifies communion (κοινωνια) or fellowship; for although they dined alone, they supped with their friends." - Plut. Symp. lib. viii., prob. 6, p. 687. But Job speaks here of dividing his bread with the hungry: Or have eaten my morsel myself alone. And he is a poor despicable caitiff who would eat it alone, while there was another at hand, full as hungry as himself.
Albert Barnes: Notes on the Bible - 1834
31:17: Or have eaten my morsel myself alone - If I have not imparted what I had though ever so small, to others. This was in accordance with the Oriental laws of hospitality. It is regarded as a fixed law among the Arabians, that the guest shall always be helped first, and to that which is best; and no matter how needy the family may be, or how much distressed with hunger, the settled laws of hospitality demand that the stranger-guest shall have the first and best portion. Dr. Robinson, in his "Biblical Researches," gives an amusing instance of the extent to which this law is carried, and the sternness with which it is executed among the Arabs. In the journey from Suez to Mount Sinai, intending to furnish a supper for the Arabs in their employ, he and his fellow-travelers had bought a kid, and led it along to the place of their encampment. At night the kid was killed and roasted, and the Arabs were anticipating a savory supper.
But those of whom they had bought the kid, learned in some way that they were to encamp near, and naturally concluded that the kid was bought to be eaten, and followed them to the place of encampment, to the number of five or six persons. "Now the stern law of Arabian hospitality demands, that whenever a guest is present at a meal, whether there be much or little, the first and best portion must be laid before the stranger. In this instance the five or six guests attained their object, and had not only the selling of the kid, but also the eating of it, while our poor Arabs, whose mouths had long been watering with expectation, were forced to take up with the fragments." Vol. 1:118. There is often, indeed, much ostentation in the hospitality of the Orientals, but the law is stern and inflexible. "No sooner," says Shaw (Travels, vol. 1:p. 20), "was our food prepared, than one of the Arabs, having placed himself on the highest spot of ground in the neighborhood, called out thrice with a loud voice to all their brethren, the sons of the faithful, to come and partake of it; though none of them were in view, or perhaps within a hundred miles of them." The great law of hospitality Job says he had carefully observed, and had not withheld what he had from the poor and the fatherless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:17: have: Deu 15:11, Deu 15:14; Neh 8:10; Luk 11:41; Joh 13:29; Act 4:32
the fatherless: Job 29:13-16; Eze 18:7, Eze 18:16; Rom 12:13; Jam 1:27; Jo1 3:17
Job 31:18
John Gill
31:17 Or have eaten my morsel myself alone,.... Though he had kept no doubt a plentiful table in the time of his prosperity suitable to his circumstances, yet had been no luxurious person, and therefore calls provisions a "morsel"; however, be it what it would, more or less, he did not eat it alone; what he had for himself the poor had a share of it with him, and the same he ate himself he gave to them:
and the fatherless hath not eaten thereof: meaning the poor fatherless: for as to the rich fatherless, it was no charity to feed them: this verse contradicts the charge exhibited against him, Job 22:7.
Robert Jamieson, A. R. Fausset and David Brown
31:17 Arabian rules of hospitality require the stranger to be helped first, and to the best.
31:1831:18: ※ Զի ՚ի մանկութենէ իմմէ սնուցի իբրեւ զհայր, եւ յարգանդէ մօր իմոյ առաջնորդեցի։
18 Իմ երիտասարդ օրերից հօր պէս սնունդ տուեցի, մօրս արգանդից ուղի ցոյց տուի:
18 (Վասն զի երիտասարդութենէս ի վեր հօր պէս մեծցուցի զանիկա*Ու մօրս արգանդէն անոր* խնամք տարի)
Զի ի մանկութենէ իմմէ սնուցի իբրեւ զհայր, եւ յարգանդէ մօր իմոյ առաջնորդեցի:

31:18: ※ Զի ՚ի մանկութենէ իմմէ սնուցի իբրեւ զհայր, եւ յարգանդէ մօր իմոյ առաջնորդեցի։
18 Իմ երիտասարդ օրերից հօր պէս սնունդ տուեցի, մօրս արգանդից ուղի ցոյց տուի:
18 (Վասն զի երիտասարդութենէս ի վեր հօր պէս մեծցուցի զանիկա*Ու մօրս արգանդէն անոր* խնամք տարի)
zohrab-1805▾ eastern-1994▾ western am▾
31:1831:18 Ибо с детства он рос со мною, как с отцом, и от чрева матери моей я руководил {вдову}.
31:18 ὅτι οτι since; that ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine ἐξέτρεφον εκτρεφω cherish; nourish ὡς ως.1 as; how πατὴρ πατηρ father καὶ και and; even ἐκ εκ from; out of γαστρὸς γαστηρ stomach; pregnant μητρός μητηρ mother μου μου of me; mine ὡδήγησα οδηγεω guide
31:18 כִּ֣י kˈî כִּי that מִ֭ ˈmi מִן from נְּעוּרַי nnᵊʕûrˌay נְעוּרִים youth גְּדֵלַ֣נִי gᵊḏēlˈanî גדל be strong כְ ḵᵊ כְּ as אָ֑ב ʔˈāv אָב father וּ û וְ and מִ mi מִן from בֶּ֖טֶן bbˌeṭen בֶּטֶן belly אִמִּ֣י ʔimmˈî אֵם mother אַנְחֶֽנָּה׃ ʔanḥˈennā נחה lead
31:18. quia ab infantia mea crevit mecum miseratio et de utero matris meae egressa est mecum(For from my infancy mercy grew up with me: and it came out with me from my mother's womb:)
18. (Nay, from my youth he grew up with me as with a father, and I have been her guide from my mother’s womb;)
31:18. (for from my infancy mercy grew with me, and it came out with me from my mother’s womb;)
31:18. (For from my youth he was brought up with me, as [with] a father, and I have guided her from my mother’s womb;)
For from my youth he was brought up with me, as [with] a father, and I have guided her from my mother' s womb:

31:18 Ибо с детства он рос со мною, как с отцом, и от чрева матери моей я руководил {вдову}.
31:18
ὅτι οτι since; that
ἐκ εκ from; out of
νεότητός νεοτης youth
μου μου of me; mine
ἐξέτρεφον εκτρεφω cherish; nourish
ὡς ως.1 as; how
πατὴρ πατηρ father
καὶ και and; even
ἐκ εκ from; out of
γαστρὸς γαστηρ stomach; pregnant
μητρός μητηρ mother
μου μου of me; mine
ὡδήγησα οδηγεω guide
31:18
כִּ֣י kˈî כִּי that
מִ֭ ˈmi מִן from
נְּעוּרַי nnᵊʕûrˌay נְעוּרִים youth
גְּדֵלַ֣נִי gᵊḏēlˈanî גדל be strong
כְ ḵᵊ כְּ as
אָ֑ב ʔˈāv אָב father
וּ û וְ and
מִ mi מִן from
בֶּ֖טֶן bbˌeṭen בֶּטֶן belly
אִמִּ֣י ʔimmˈî אֵם mother
אַנְחֶֽנָּה׃ ʔanḥˈennā נחה lead
31:18. quia ab infantia mea crevit mecum miseratio et de utero matris meae egressa est mecum
(For from my infancy mercy grew up with me: and it came out with me from my mother's womb:)
18. (Nay, from my youth he grew up with me as with a father, and I have been her guide from my mother’s womb;)
31:18. (for from my infancy mercy grew with me, and it came out with me from my mother’s womb;)
31:18. (For from my youth he was brought up with me, as [with] a father, and I have guided her from my mother’s womb;)
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
31:18: This is a very difficult verse, and is variously translated. Take the following instances: - For from his youth he (the male orphan) was brought up with me as a father. Yea, I have guided her (the female orphan) from her mother's womb - Heath.
Nam a pueris educavit me commiseratio; jam inde ab utero matris meae illa me deduxit - Houbigant.
"For commiseration educated me from my childhood;
And she brought me up even from my mother's womb."
This is agreeable to the Vulgate.
"Behold, from my youth calamity hath quickened me;
Even from my mother's womb have I distributed it."
This is Mr. Goods version, and is widely different from the above.
For mercy grewe up with me fro my youth,
And compassion fro my mother's wombe.
Coverdale.
Ὁτι εκ νεοτητος μου εξετρεφον ὡς πατηρ, και εκ γαστρος μητρος μου ὡδηγησα - Septuagint. "For from my youth I nourished them as a father; and I was their guide from my mother's womb."
The Syriac. - "For from my childhood he educated me in distresses, and from the womb of my mother in groans." The Arabic is nearly the same.
The general meaning may be gathered from the above; but who can reconcile such discordant translations?
Albert Barnes: Notes on the Bible - 1834
31:18: For from my youth he was brought up with me - This verse is usually regarded as a parenthesis, though very various expositions have been given of it. Some have understood it as denying that he had in any way neglected the widow and the fatherless, and affirming that the orphan had always, even from his youth, found a father in him, and the widow a guide. Others, as our translators, suppose that it is a parenthesis thrown in to indicate his general course of life, although the imprecation which he makes on himself, if he had neglected the widow and the orphan, is found in . Luther reads the two pRev_ious verses as questions, and this as an answer to them, and so also do Rosenmuller and Noyes. Umbreit regards this verse as a parenthesis. This is probably to be considered as the correct interpretation, for this better agrees with the Hebrew than the other proposed. It implies a denial of having neglected the widow and the orphan, but the full expression of his abhorrence of a charge of having done so, is to be found in the strong language in . The unusual Hebrew word גדלני gâ dalniy probably stands for עמי גדל gâ dal ‛ imy - "he was brought up with me." This form of the word does not occur elsewhere.
As with a father - That is, he always found in me one who treated him as a father. The meaning is, that he had always had under his care those who were orphans; that from his very youth they had been accustomed to look up to him as a father; and that they had never been disappointed in him. It is the language of one who seems to have been born to rank, and who had the means of benefiting others, and who had done it all his life. This accords also with the Oriental notions of kindness - requiring that it should be shown especially to the widow and the fatherless.
I have guided her - Margin, "That is, the widow." The meaning is, that he had been her counsellor and friend.
From my mother's womb - This cannot be literally true, but it means that he had done it from early life; or as we would say, he had always done it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:18: her: that is, the widow
Job 31:19
Geneva 1599
31:18 (For from my youth he was brought up with me, (n) as [with] a father, and I have guided her from my mother's womb;)
(n) He nourished the fatherless, and maintained the widows cause.
John Gill
31:18 For from my youth he was brought up with me as with a father,.... That is, the poor or the fatherless, one or both; as soon as he was at years of discretion, and was capable of observing the distressed circumstances of others, he had a tender and compassionate regard to the poor and fatherless, and acted the part of a father to them; was as affectionately concerned for them as if he had been their father, and took such care of them as if they were his children; see Job 29:16;
and I have guided her from my mother's womb; the widow, by his counsel and advice; an hyperbolical expression, signifying how early he was a succourer of such persons, by giving his friendly advice, or needful assistance; the Vulgate Latin version renders it, "from my youth mercy grew up with me", &c. a merciful disposition, a compassionate regard to the poor and fatherless; this was as it were connatural to him; for though there is no good disposition really in man, without the grace of God, of which Job might early partake, yet there is a show of it in some persons, in comparison of others; some have a natural tender disposition to the poor, when others are naturally cruel and hardhearted to them; and so Mr. Broughton renders the words to this sense,
"for from my youth this grew with me as a father, and from my mother did I tender it:''
but the first sense seems best.
John Wesley
31:18 Youth - As soon as I was capable of managing mine own affairs. With me - Under my care. A father - With all the diligence and tenderness of a father. Her - The widow mentioned Job 31:16. From - From my tender years; ever since I was capable of discerning good and evil.
Robert Jamieson, A. R. Fausset and David Brown
31:18 Parenthetical: asserting that he did the contrary to the things in Job 31:16-17.
he--the orphan.
guided her--namely, the widow, by advice and protection. On this and "a father," see Job 29:16.
31:1931:19: Եթէ արարի՞ անտես զմերկն կորուսեալ՝ եւ ո՛չ զգեցուցի։
19 Կորած մերկերին անտեսեցի՞ ես ու չհագցրի՞:
19 Եթէ հանդերձ չունեցող մը՝ կորսուելու վրայ, Կամ ծածկոց չունեցող չքաւոր մը տեսայ
Եթէ արարի՞ անտես զմերկն կորուսեալ, եւ ոչ զգեցուցի:

31:19: Եթէ արարի՞ անտես զմերկն կորուսեալ՝ եւ ո՛չ զգեցուցի։
19 Կորած մերկերին անտեսեցի՞ ես ու չհագցրի՞:
19 Եթէ հանդերձ չունեցող մը՝ կորսուելու վրայ, Կամ ծածկոց չունեցող չքաւոր մը տեսայ
zohrab-1805▾ eastern-1994▾ western am▾
31:1931:19 Если я видел кого погибавшим без одежды и бедного без покрова,
31:19 εἰ ει if; whether δὲ δε though; while καὶ και and; even ὑπερεῖδον υπεροραω overlook γυμνὸν γυμνος naked ἀπολλύμενον απολλυμι destroy; lose καὶ και and; even οὐκ ου not ἠμφίασα αμφιαζω clothe
31:19 אִם־ ʔim- אִם if אֶרְאֶ֣ה ʔerʔˈeh ראה see אֹ֖ובֵד ʔˌôvēḏ אבד perish מִ mi מִן from בְּלִ֣י bbᵊlˈî בְּלִי destruction לְב֑וּשׁ lᵊvˈûš לְבוּשׁ clothing וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] כְּ֝ס֗וּת ˈkᵊsˈûṯ כְּסוּת covering לָ lā לְ to † הַ the אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
31:19. si despexi pereuntem eo quod non habuerit indumentum et absque operimento pauperemIf I have despised him that was perishing for want of clothing, and the poor man that had no covering:
19. If I have seen any perish for want of clothing, or that the needy had no covering;
31:19. if I have looked down on him who was perishing because he had no clothing and the poor without any covering,
31:19. If I have seen any perish for want of clothing, or any poor without covering;
If I have seen any perish for want of clothing, or any poor without covering:

31:19 Если я видел кого погибавшим без одежды и бедного без покрова,
31:19
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ὑπερεῖδον υπεροραω overlook
γυμνὸν γυμνος naked
ἀπολλύμενον απολλυμι destroy; lose
καὶ και and; even
οὐκ ου not
ἠμφίασα αμφιαζω clothe
31:19
אִם־ ʔim- אִם if
אֶרְאֶ֣ה ʔerʔˈeh ראה see
אֹ֖ובֵד ʔˌôvēḏ אבד perish
מִ mi מִן from
בְּלִ֣י bbᵊlˈî בְּלִי destruction
לְב֑וּשׁ lᵊvˈûš לְבוּשׁ clothing
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
כְּ֝ס֗וּת ˈkᵊsˈûṯ כְּסוּת covering
לָ לְ to
הַ the
אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
31:19. si despexi pereuntem eo quod non habuerit indumentum et absque operimento pauperem
If I have despised him that was perishing for want of clothing, and the poor man that had no covering:
31:19. if I have looked down on him who was perishing because he had no clothing and the poor without any covering,
31:19. If I have seen any perish for want of clothing, or any poor without covering;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:19: If I have seen any perish ... - He turns to another virtue of the same general class - that of providing for the poor. The meaning is clear, that he had always assisted the poor and needy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:19: Job 22:6; Ch2 28:15; Isa 58:7; Mat 25:36, Mat 25:43; Luk 3:11; Act 9:39; Jam 2:16; Jo1 3:18
Job 31:20
Carl Friedrich Keil and Franz Delitzsch
31:19
19 If I saw one perishing without clothing,
And that the needy had no covering;
20 If his loins blessed me not,
And he did not warm himself from the hide of my lambs;
21 If I have lifted up my hand over the orphan,
Because I saw my help in the gate:
22 Let my shoulder fall out of its shoulder-blade,
And mine arm be broken from its bone;
23 For terror would come upon me, the destruction of God,
And before His majesty I should not be able to stand.
On אובד comp. on Job 4:11; Job 29:13; he who is come down from his right place and is perishing (root בד, to separate, still perfectly visible through the Arab. bâda, ba‛ida, to perish), or also he who is already perished, periens and perditus. The clause, Job 31:19, forms the second obj. to אם אראה, which otherwise signifies si video, but here, in accordance with the connection, signifies si videbam. The blessing of the thankful (Job 29:13) is transferred from the person to the limbs in Job 31:20, which need and are benefited by the warmth imparted. אם־לא here is not an expression of an affirmative asseveration, but a negative turn to the continuation of the hypothetical antecedents. The shaking, הניף, of the hand, Job 31:21, is intended, like Is 11:15; Is 19:16 (comp. the Pilel, Is 10:32), Zech 2:13, as a preparation for a crushing stroke. Job refrained himself from such designs upon the defenceless orphan, even when he saw his help in the gate, i.e., before the tribunal (Job 29:7), i.e., even when he had a certain prospect or powerful assistance there. If he has acted otherwise, his כּתף, i.e., his upper arm together with the shoulder, must fall out from its שׁכם, i.e., the back which bears it together with the shoulder-blades, and his אזרע, upper and lower arm, which is considered here according to its outward flesh, must be broken out of its קנה, tube, i.e., the reed-like hollow bone which gives support to it, i.e., be broken asunder from its basis (Syr. a radice sua), this sinning arm, which did not compassionate the naked, and mercilessly threatened the defenceless and helpless. The ת raphatum which follows in both cases, and the express testimony of the Masora, show that משּׁכמה and מקּנה have no Mappik. The He quiescens, however, is in both instances softened from the He mappic. of the suff., Ew. 21,f. פּחד in Job 31:23 is taken by most expositors as predicate: for terror is (was) to me evil as God, the righteous judge, decrees it. But אלי is not favourable to this. It establishes the particular thing which he imprecates upon himself, and that consequently which, according to his own conviction and perception, ought justly to overtake him out of the general mass, viz., that terror ought to come upon him, a divine decreed weight of affliction. איד אל is a permutative of פחד = פחד אלהים, and אלי with Dech equivalent to אלי (יבא) יהיה, comp. Jer 2:19 (where it is to be interpreted: and that thou lettest no fear before me come over thee). Thus also Job 31:23 is suitably connected with the preceding: and I should not overcome His majesty, i.e., I should succumb to it. The מן corresponds to the prae in praevalerem; שׂאת (lxx falsely, λῆμμα, judgment, decision = משׂא, Jer. pondus) is not intended otherwise than Job 13:11 (parall. פחד as here).
John Gill
31:19 If I have seen any perish for want of clothing,.... A man may be in such poor circumstances as to want proper clothing to cover his naked body with, and preserve it from the inclemencies of the weather, and for want of it be ready to perish or die with cold. Job denies he had seen any such; not that he had never seen persons in such perishing circumstances; but he had not seen them as to "despise" them, as the Vulgate Latin version, as to have them in contempt, or look at them with disdain because of their poverty and rags, or sordid apparel; or so as to "overlook" them, as the Septuagint version, to neglect them, and to take no notice of them, and make no provision for their clothing, a warm and comfortable garment, as in Job 31:20,
or any poor without covering; without clothing sufficient to cover himself with, and keep him warm; Job had seen such objects, but he did not leave them in such a condition; he saw them, and had compassion on them, and clothed them.
John Wesley
31:19 Perish - When it was in my power to help them.
Robert Jamieson, A. R. Fausset and David Brown
31:19 perish--that is, ready to perish (Job 29:13).
31:2031:20: ※ Եթէ ո՛չ օրհնեցին զիս տկարք. եւ ՚ի կտրոց խաշանց իմոց ջեռան թիկունք նոցա։
20 Չքաւորներն ինձ չօրհնեցի՞ն միթէ, նրանց թիկունքը խաշներիս բրդով էլ չտաքացա՞ւ:
20 Ու եթէ անոր երանքը չօրհնեցին զիս Ու իմ ոչխարներուս բուրդէն չտաքցան
Եթէ ոչ օրհնեցին զիս [306]տկարք, եւ ի կտրոց խաշանց իմոց ջեռան թիկունք նոցա:

31:20: ※ Եթէ ո՛չ օրհնեցին զիս տկարք. եւ ՚ի կտրոց խաշանց իմոց ջեռան թիկունք նոցա։
20 Չքաւորներն ինձ չօրհնեցի՞ն միթէ, նրանց թիկունքը խաշներիս բրդով էլ չտաքացա՞ւ:
20 Ու եթէ անոր երանքը չօրհնեցին զիս Ու իմ ոչխարներուս բուրդէն չտաքցան
zohrab-1805▾ eastern-1994▾ western am▾
31:2031:20 не благословляли ли меня чресла его, и не был ли он согрет шерстью овец моих?
31:20 ἀδύνατοι αδυνατος impossible; disabled δὲ δε though; while εἰ ει if; whether μὴ μη not εὐλόγησάν ευλογεω commend; acclaim με με me ἀπὸ απο from; away δὲ δε though; while κουρᾶς κουρα lamb μου μου of me; mine ἐθερμάνθησαν θερμαινω warm οἱ ο the ὦμοι ωμος shoulder αὐτῶν αυτος he; him
31:20 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not בֵרֲכ֣וּנִי vērᵃḵˈûnî ברך bless חֲלָצָ֑יוחלצו *ḥᵃlāṣˈāʸw חֶלֶץ loins וּ û וְ and מִ mi מִן from גֵּ֥ז ggˌēz גֵּז grass כְּ֝בָשַׂי ˈkᵊvāśay כֶּבֶשׂ young ram יִתְחַמָּֽם׃ yiṯḥammˈām חמם be hot
31:20. si non benedixerunt mihi latera eius et de velleribus ovium mearum calefactus estIf his sides have not blessed me, and if he were not warmed with the fleece of my sheep:
20. If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;
31:20. if his sides have not blessed me, and if he were not warmed with the fleece of my sheep;
31:20. If his loins have not blessed me, and [if] he were [not] warmed with the fleece of my sheep;
If his loins have not blessed me, and [if] he were [not] warmed with the fleece of my sheep:

31:20 не благословляли ли меня чресла его, и не был ли он согрет шерстью овец моих?
31:20
ἀδύνατοι αδυνατος impossible; disabled
δὲ δε though; while
εἰ ει if; whether
μὴ μη not
εὐλόγησάν ευλογεω commend; acclaim
με με me
ἀπὸ απο from; away
δὲ δε though; while
κουρᾶς κουρα lamb
μου μου of me; mine
ἐθερμάνθησαν θερμαινω warm
οἱ ο the
ὦμοι ωμος shoulder
αὐτῶν αυτος he; him
31:20
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
בֵרֲכ֣וּנִי vērᵃḵˈûnî ברך bless
חֲלָצָ֑יוחלצו
*ḥᵃlāṣˈāʸw חֶלֶץ loins
וּ û וְ and
מִ mi מִן from
גֵּ֥ז ggˌēz גֵּז grass
כְּ֝בָשַׂי ˈkᵊvāśay כֶּבֶשׂ young ram
יִתְחַמָּֽם׃ yiṯḥammˈām חמם be hot
31:20. si non benedixerunt mihi latera eius et de velleribus ovium mearum calefactus est
If his sides have not blessed me, and if he were not warmed with the fleece of my sheep:
31:20. if his sides have not blessed me, and if he were not warmed with the fleece of my sheep;
31:20. If his loins have not blessed me, and [if] he were [not] warmed with the fleece of my sheep;
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
31:20: If his loins have not blessed me - This is a very delicate touch: the part that was cold and shivering is now covered with warm woollen. It feels the comfort; and by a fine prosopopoeia, is represented as blessing him who furnished the clothing.
Albert Barnes: Notes on the Bible - 1834
31:20: If his loins have not blessed me - This is a personification by which the part of the body that had been clothed by the benevolence of Job, is supposed to speak and render him thanks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:20: Job 29:11; Deu 24:13
Job 31:21
John Gill
31:20 If his loins have not blessed me,.... Which were girded and covered with garments he gave him; which, as often as he put on and girded his loins with, put him in mind of his generous benefactor, and this put him upon sending up an ejaculatory wish to heaven, that all happiness and blessedness might attend him, who had so comfortably clothed him; see Job 29:13;
and if he were not warmed with the fleece of my sheep; not with a fleece of wool as taken off the back of the sheep, or with a sheep's skin, having the wool on it, but with it, as made up into cloth; with a woollen garment, which was a kind of clothing that very early obtained, and is what is warm and comfortable, see Deut 22:11. Job clothed the naked, not with gay apparel, which was not necessary, but with decent and useful raiment, and not with the fleece of other men's sheep, but with the fleece of his own sheep, or with cloth made of the wool of his own flock, giving what was his own and not others; which always should be observed in acts of charity; see 2Kings 12:4. Thus Christ, the antitype of Job, feeds the poor and the fatherless whom he finds, though he does not leave them so; it is at his own table, and with his own bread, with provisions of his own making; and clothes them with the robe of his righteousness, and garments of salvation, which is a clothing and a covering to them, and secures them from perishing, and causes joy and gladness in them, Is 61:10.
Robert Jamieson, A. R. Fausset and David Brown
31:20 loins--The parts of the body benefited by Job are poetically described as thanking him; the loins before naked, when clad by me, wished me every blessing.
31:2131:21: Եթէ վերացուցի ձեռն ՚ի վերայ որբոյն՝ յուսացեալ թէ բազում է իմ օգնականութիւն[9383]. [9383] Ոմանք. Բազում է իմ օգնութիւն։
21 Թէ որբի վրայ ձեռք եմ բարձրացրել՝ հաշուելով, թէ շատ են օգնականներս,
21 Եթէ ձեռքս որբին դէմ վերցուցի, Երբ տեսայ թէ դրանը մէջ ինծի օգնականներ կան
Եթէ վերացուցի ձեռն ի վերայ որբոյն` յուսացեալ թէ բազում է իմ օգնականութիւն:

31:21: Եթէ վերացուցի ձեռն ՚ի վերայ որբոյն՝ յուսացեալ թէ բազում է իմ օգնականութիւն[9383].
[9383] Ոմանք. Բազում է իմ օգնութիւն։
21 Թէ որբի վրայ ձեռք եմ բարձրացրել՝ հաշուելով, թէ շատ են օգնականներս,
21 Եթէ ձեռքս որբին դէմ վերցուցի, Երբ տեսայ թէ դրանը մէջ ինծի օգնականներ կան
zohrab-1805▾ eastern-1994▾ western am▾
31:2131:21 Если я поднимал руку мою на сироту, когда видел помощь себе у ворот,
31:21 εἰ ει if; whether ἐπῆρα επαιρω lift up; rear up ὀρφανῷ ορφανος orphaned χεῖρα χειρ hand πεποιθὼς πειθω persuade ὅτι οτι since; that πολλή πολυς much; many μοι μοι me βοήθεια βοηθεια help περίεστιν περιειμι go round; survive
31:21 אִם־ ʔim- אִם if הֲנִיפֹ֣ותִי hᵃnîfˈôṯî נוף swing עַל־ ʕal- עַל upon יָתֹ֣ום yāṯˈôm יָתֹום orphan יָדִ֑י yāḏˈî יָד hand כִּֽי־ kˈî- כִּי that אֶרְאֶ֥ה ʔerʔˌeh ראה see בַ֝ ˈva בְּ in † הַ the שַּׁ֗עַר ššˈaʕar שַׁעַר gate עֶזְרָתִֽי׃ ʕezrāṯˈî עֶזְרָה help
31:21. si levavi super pupillum manum meam etiam cum viderem me in porta superioremIf I have lifted up my hand against the fatherless, even when I saw myself superior in the gate:
21. If I have lifted up my hand against the fatherless, because I saw my help in the gate:
31:21. if I have lifted up my hand over an orphan, even when it might seem to me that I the advantage over him at the gate;
31:21. If I have lifted up my hand against the fatherless, when I saw my help in the gate:
If I have lifted up my hand against the fatherless, when I saw my help in the gate:

31:21 Если я поднимал руку мою на сироту, когда видел помощь себе у ворот,
31:21
εἰ ει if; whether
ἐπῆρα επαιρω lift up; rear up
ὀρφανῷ ορφανος orphaned
χεῖρα χειρ hand
πεποιθὼς πειθω persuade
ὅτι οτι since; that
πολλή πολυς much; many
μοι μοι me
βοήθεια βοηθεια help
περίεστιν περιειμι go round; survive
31:21
אִם־ ʔim- אִם if
הֲנִיפֹ֣ותִי hᵃnîfˈôṯî נוף swing
עַל־ ʕal- עַל upon
יָתֹ֣ום yāṯˈôm יָתֹום orphan
יָדִ֑י yāḏˈî יָד hand
כִּֽי־ kˈî- כִּי that
אֶרְאֶ֥ה ʔerʔˌeh ראה see
בַ֝ ˈva בְּ in
הַ the
שַּׁ֗עַר ššˈaʕar שַׁעַר gate
עֶזְרָתִֽי׃ ʕezrāṯˈî עֶזְרָה help
31:21. si levavi super pupillum manum meam etiam cum viderem me in porta superiorem
If I have lifted up my hand against the fatherless, even when I saw myself superior in the gate:
31:21. if I have lifted up my hand over an orphan, even when it might seem to me that I the advantage over him at the gate;
31:21. If I have lifted up my hand against the fatherless, when I saw my help in the gate:
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
21. Тем более Иов не был притеснителем сирот ("поднимать руку"; ср. Ис X:32; XI:15; XIX:16; Зах II:13), хотя и мог это делать, надеясь на безнаказанность со стороны судей ("когда видел помощь себе у ворот"; ср. XXIX:7), у которых пользовался влиянием (Ibid., ст. 8: и д. ).
Adam Clarke: Commentary on the Bible - 1831
31:21: If I have lifted up my hand against the fatherless - I have at no time opposed the orphan, nor given, in behalf of the rich and powerful, a decision against the poor, when I saw my help in the gate - when I was sitting chief on the throne of judgment, and could have done it without being called to account. There are sentiments very like these in the poem of Lebeid, one of the authors of the Moallakhat. I shall quote several verses from the elegant translation of Sir William Jones, in which the character of a charitable and bountiful chief is well described: -
"Oft have I invited a numerous company to the death of a camel bought for slaughter, to be divided with arrows of equal dimensions."
"I invite them to draw lots for a camel without a foal, and for a camel with her young one, whose flesh I distribute to all the neighbors."
"The guest and the stranger admitted to my board seem to have alighted in the sweet vale of Tebaala, luxuriant with vernal blossoms."
"The cords of my tent approaches every needy matron, worn with fatigue, like a camel doomed to die at her master's tomb, whose venture is both scanty and ragged."
"There they crown with meat (while the wintry winds contend with fierce blasts) a dish flowing like a rivulet, into which the famished orphans eagerly plunge."
"He distributes equal shares, he dispenses justice to the tribes, he is indignant when their right is diminished; and, to establish their right, often relinquishes his own."
"He acts with greatness of mind, and nobleness of heart: he sheds the dew of his liberality on those who need his assistance; he scatters around his own gains and precious spoils, the prizes of his valor." - Ver. 73-80.
Albert Barnes: Notes on the Bible - 1834
31:21: If I have lifted up my hand against the fatherless - That is, if I have taken advantage of my rank, influence, and power, to oppress and injure him.
When I saw my help in the gate - The gate of a city was a place of concourse; a place where debates were held, and where justice was administered. Job speaks here of that part of his life when he was clothed with authority as a magistrate, or when he had power and influence as a public man. He says that he had never abused this power to oppress the fatherless. He had never taken advantage of his influence to injure them, because he saw he had a strong party under his control, or because he had power enough to carry his point, or because he had those under him who would sustain him in an oppressive measure. This is spoken with reference to the usually feeble and defenseless condition of the orphan, as one who is deprived of his natural protector and who is, therefore, liable to be wronged by those in power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:21: lifted: Job 6:27, Job 22:9, Job 24:9, Job 29:12; Pro 23:10, Pro 23:11; Jer 5:28; Eze 22:7
when: Mic 2:1, Mic 2:2, Mic 7:3
Job 31:22
Geneva 1599
31:21 If I have lifted (o) up my hand against the fatherless, when I saw my help in the gate:
(o) To oppress him and to do him harm.
John Gill
31:21 If I have lifted up my hand against the fatherless,.... Either in a menacing way, threatening what he would do to them; which, from a man of wealth and authority, a civil magistrate, a judge, is very terrible to the poor and fatherless; or in order to strike him, which would be to smite with the fist of wickedness; or give a signal to others, by lifting up the hand to smite, as Ananias gave orders to smite the Apostle Paul; or thereby to give his vote against the fatherless wrongly, suffrages being sometimes made by lifting up the hands; or hereby Job signifies, that he was so far from doing the fatherless any real injury, that he had not so much as lifted up his hand, and even a finger against him:
when I saw my help in the gate; in the court of judicature held in the gate of the city, as was usual; though he knew he had the bench of judges for him, or they would give sentence in his behalf, and against the fatherless, if he did but hold up his hand, or lift up a finger to them, so ready would they be take his part and be on his side; yet he never made use of his power and interest to their detriment, or took such an advantage against them.
John Wesley
31:21 When - When I saw I could influence the judges to do what I pleased.
Robert Jamieson, A. R. Fausset and David Brown
31:21 when--that is, "because."
I saw--that I might calculate on the "help" of a powerful party in the court of justice--("gate"), if I should be summoned by the injured fatherless.
31:2231:22: ապա թափեսցի յանրակէ ուս իմ, եւ բազուկ իմ յարմկանէ իմմէ խորտակեսցի։
22 ապա թող ուսս թափուի անրակից, իսկ բազուկս էլ պոկուի արմունկից.
22 Թող իմ անրակս ուսէս իյնայ Ու բազուկս արմուկէս կտրուի։
ապա թափեսցի յանրակէ ուս իմ, եւ բազուկ իմ յարմկանէ իմմէ խորտակեսցի:

31:22: ապա թափեսցի յանրակէ ուս իմ, եւ բազուկ իմ յարմկանէ իմմէ խորտակեսցի։
22 ապա թող ուսս թափուի անրակից, իսկ բազուկս էլ պոկուի արմունկից.
22 Թող իմ անրակս ուսէս իյնայ Ու բազուկս արմուկէս կտրուի։
zohrab-1805▾ eastern-1994▾ western am▾
31:2231:22 то пусть плечо мое отпадет от спины, и рука моя пусть отломится от локтя,
31:22 ἀποσταίη αφιστημι distance; keep distance ἄρα αρα.2 it follows ὁ ο the ὦμός ωμος shoulder μου μου of me; mine ἀπὸ απο from; away τῆς ο the κλειδός κλεις key ὁ ο the δὲ δε though; while βραχίων βραχιων arm μου μου of me; mine ἀπὸ απο from; away τοῦ ο the ἀγκῶνός αγκων of me; mine συντριβείη συντριβω fracture; smash
31:22 כְּ֭תֵפִי ˈkᵊṯēfî כָּתֵף shoulder מִ mi מִן from שִּׁכְמָ֣ה ššiḵmˈā שְׁכֶם shoulder תִפֹּ֑ול ṯippˈôl נפל fall וְ֝ ˈw וְ and אֶזְרֹעִ֗י ʔezrōʕˈî אֶזְרֹעַ arm מִ mi מִן from קָּנָ֥ה qqānˌā קָנֶה reed תִשָּׁבֵֽר׃ ṯiššāvˈēr שׁבר break
31:22. umerus meus a iunctura sua cadat et brachium meum cum suis ossibus confringaturLet my shoulder fall from its joint, and let my arm with its bones be broken.
22. Then let my shoulder fall from the shoulder blade, and mine arm be broken from the bone.
31:22. then may my shoulder fall from its joint, and may my arm, with all its bones, be broken.
31:22. [Then] let mine arm fall from my shoulder blade, and mine arm be broken from the bone.
Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone:

31:22 то пусть плечо мое отпадет от спины, и рука моя пусть отломится от локтя,
31:22
ἀποσταίη αφιστημι distance; keep distance
ἄρα αρα.2 it follows
ο the
ὦμός ωμος shoulder
μου μου of me; mine
ἀπὸ απο from; away
τῆς ο the
κλειδός κλεις key
ο the
δὲ δε though; while
βραχίων βραχιων arm
μου μου of me; mine
ἀπὸ απο from; away
τοῦ ο the
ἀγκῶνός αγκων of me; mine
συντριβείη συντριβω fracture; smash
31:22
כְּ֭תֵפִי ˈkᵊṯēfî כָּתֵף shoulder
מִ mi מִן from
שִּׁכְמָ֣ה ššiḵmˈā שְׁכֶם shoulder
תִפֹּ֑ול ṯippˈôl נפל fall
וְ֝ ˈw וְ and
אֶזְרֹעִ֗י ʔezrōʕˈî אֶזְרֹעַ arm
מִ mi מִן from
קָּנָ֥ה qqānˌā קָנֶה reed
תִשָּׁבֵֽר׃ ṯiššāvˈēr שׁבר break
31:22. umerus meus a iunctura sua cadat et brachium meum cum suis ossibus confringatur
Let my shoulder fall from its joint, and let my arm with its bones be broken.
31:22. then may my shoulder fall from its joint, and may my arm, with all its bones, be broken.
31:22. [Then] let mine arm fall from my shoulder blade, and mine arm be broken from the bone.
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
22. Насильник, пусть он лишится органа насилия, - руки.
Adam Clarke: Commentary on the Bible - 1831
31:22: Let mine arm fall - Mr. Good, as a medical man, is at home in the translation of this verse: -
"May my shoulder-bone be shivered at the blade,
And mine arm be broken off at the socket."
Let judgment fall particularly on those parts which have either done wrong, or refused to do right when in their power.
Albert Barnes: Notes on the Bible - 1834
31:22: Then let mine arm - The strong language which Job uses here, shows his consciousness of innocence, and his detestation of the offences to which he here refers, -22. The word rendered "arm" here (כתף kâ thê ph) means properly the shoulder. Isa 46:7; Isa 49:22; Num 7:9; compare the notes at Isa 11:14. There is no instance, it is believed, unless this is one, in which it means arm, and the meaning here is, that he wished, if he had been guilty, his shoulder might separate from the blade. So Herder, Rosenmuller, Umbreit, and Noyes render it; and so the Vulgate and the Septuagint.
From my shoulder-blade - The scapula - the flat bone to which the upper arm is attached. The wish of Job is, that the shoulder might separate from that, and of course the arm would be useless. Such a strong imprecation implies a firm consciousness of innocence.
And mine arm - The word arm here denotes the forearm - the arm from the elbow to the fingers.
From the bone - Margin, "the chanelbone." Literally, "from the reed" - מקנה miqâ neh. Umbreit renders it, Schneller als ein Rohr - quicker than a reed. The word קנה qâ neh means properly a reed, cane, calamus (see the notes at Isa 43:24), and is here applied to the upper arm, or arm above the elbow, from its resemblance to a reed or cane. It is applied, also, to the arm or branch of a chandelier, or candlestick, Exo 25:31, and to the rod or beam of a balance, isa xlvi. 6. The meaning here is, that he wished that his arm should be broken at the elbow, or the forearm be separated from the upper arm, if he were guilty of the sins which he had specified. There is allusion, probably, and there is great force and propriety in the allusion, to what he had said in l: "If his arm had been lifted up against an orphan, he prayed that it might fall powerless."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:22: let: Job 31:10, Job 31:40; Jos 22:22, Jos 22:23; Psa 7:4, Psa 7:5, Psa 137:6
bone: or, chanel bone
Job 31:23
Geneva 1599
31:22 [Then] let mine (p) arm fall from my shoulder blade, and mine arm be broken from the bone.
(p) Let me rot in pieces.
John Gill
31:22 Then let mine arm fall from my shoulder blade,.... With which the upper part of it is connected; let it be disjointed from it, or rot and drop off from it; a dreadful calamity this, to lose an arm and the use of it, to have it full off immediately, as a judgment from God, and in just retaliation for lifting up an hand or arm against the fatherless; as Jeroboam's arm withered when he put it forth from the altar, and ordered hands to be laid upon the prophet for crying against the altar, 3Kings 13:4; and mine arm be broken from the bone; from the channel bone, as the margin of our Bibles, or rather from the elbow, the lower part of the arm and so may be rendered, "or mine arm", &c. Eliphaz had brought a charge against Job, that the arms of the fatherless had been broken, and suggests that they had been broken by him, or by his orders, Job 22:9; and Job here wishes, that if that was the case, that his own arm was broken: such imprecations are not to be made in common, or frequently, and only when a man's innocence cannot be vindicated but by an appeal to the omniscient God; an instance somewhat like this, see in Ps 137:5.
Robert Jamieson, A. R. Fausset and David Brown
31:22 Apodosis to Job 31:13, Job 31:16-17, Job 31:19-21. If I had done those crimes, I should have made a bad use of my influence ("my arm," figuratively, Job 31:21): therefore, if I have done them let my arm (literally) suffer. Job alludes to Eliphaz' charge (Job 22:9). The first "arm" is rather the shoulder. The second "arm" is the forearm.
from the bone--literally, "a reed"; hence the upper arm, above the elbow.
31:2331:23: ※ Զի ա՛հ Տեառն կալաւ զիս, եւ առաջի նորա ո՛չ հանդարտեցի[9384]։ [9384] Ոմանք. Ոչ հանդարտեցից։
23 քանզի ինձ Տիրոջ սարսափն է պատել, ու նրա առաջ չեմ կարող կանգնել:
23 Քանի որ Աստուծոյ դատաստանէն* կը վախնայի Ու անոր մեծափառութեանը առջեւ չէի կրնար կենալ։
Զի ահ [307]Տեառն կալաւ զիս, եւ [308]առաջի նորա ոչ հանդարտեցից:

31:23: ※ Զի ա՛հ Տեառն կալաւ զիս, եւ առաջի նորա ո՛չ հանդարտեցի[9384]։
[9384] Ոմանք. Ոչ հանդարտեցից։
23 քանզի ինձ Տիրոջ սարսափն է պատել, ու նրա առաջ չեմ կարող կանգնել:
23 Քանի որ Աստուծոյ դատաստանէն* կը վախնայի Ու անոր մեծափառութեանը առջեւ չէի կրնար կենալ։
zohrab-1805▾ eastern-1994▾ western am▾
31:2331:23 ибо страшно для меня наказание от Бога: пред величием Его не устоял бы я.
31:23 φόβος φοβος fear; awe γὰρ γαρ for κυρίου κυριος lord; master συνέσχεν συνεχω block up / in; confine με με me καὶ και and; even ἀπὸ απο from; away τοῦ ο the λήμματος λημμα he; him οὐχ ου not ὑποίσω υποφερω bear up under
31:23 כִּ֤י kˈî כִּי that פַ֣חַד fˈaḥaḏ פַּחַד trembling אֵ֭לַי ˈʔēlay אֶל to אֵ֣יד ʔˈêḏ אֵיד calamity אֵ֑ל ʔˈēl אֵל god וּ֝ ˈû וְ and מִ mi מִן from שְּׂאֵתֹ֗ו śśᵊʔēṯˈô שְׂאֵת uprising לֹ֣א lˈō לֹא not אוּכָֽל׃ ʔûḵˈāl יכל be able
31:23. semper enim quasi tumentes super me fluctus timui Deum et pondus eius ferre non potuiFor I have always feared God as waves swelling over me, and his weight I was unable to bear.
23. For calamity from God was a terror to me, and by reason of his excellency I could do nothing.
31:23. For I have always feared God, like waves flowing over me, whose weight I was unable to bear.
31:23. For destruction [from] God [was] a terror to me, and by reason of his highness I could not endure.
For destruction [from] God [was] a terror to me, and by reason of his highness I could not endure:

31:23 ибо страшно для меня наказание от Бога: пред величием Его не устоял бы я.
31:23
φόβος φοβος fear; awe
γὰρ γαρ for
κυρίου κυριος lord; master
συνέσχεν συνεχω block up / in; confine
με με me
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
λήμματος λημμα he; him
οὐχ ου not
ὑποίσω υποφερω bear up under
31:23
כִּ֤י kˈî כִּי that
פַ֣חַד fˈaḥaḏ פַּחַד trembling
אֵ֭לַי ˈʔēlay אֶל to
אֵ֣יד ʔˈêḏ אֵיד calamity
אֵ֑ל ʔˈēl אֵל god
וּ֝ ˈû וְ and
מִ mi מִן from
שְּׂאֵתֹ֗ו śśᵊʔēṯˈô שְׂאֵת uprising
לֹ֣א lˈō לֹא not
אוּכָֽל׃ ʔûḵˈāl יכל be able
31:23. semper enim quasi tumentes super me fluctus timui Deum et pondus eius ferre non potui
For I have always feared God as waves swelling over me, and his weight I was unable to bear.
31:23. For I have always feared God, like waves flowing over me, whose weight I was unable to bear.
31:23. For destruction [from] God [was] a terror to me, and by reason of his highness I could not endure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Насилие было для Иова невозможно: от него удерживался он страхом пред величием Божиим.
Adam Clarke: Commentary on the Bible - 1831
31:23: Destruction from God was a terror - I have ever been preserved from outward sin, through the fear of God's judgments; I knew his eye was constantly upon me, and I could
"Never in my Judge's eye my Judge's anger dare."
Albert Barnes: Notes on the Bible - 1834
31:23: For destruction from God was a terror to me - The destruction which God would bring upon one who was guilty of the crime here specified, awed and restrained me. He was deterred from this crime of oppressing the fatherless by the fear of God. He could have escaped the judgment of people. He had power and influence enough not to dread the penalty of human law. He could have done it in such a way as not to have been arraigned before any earthly tribunal, but he remembered that the eye of God was upon him, and that he was the avenger of the fatherless and the widow.
And by reason of his highness - On account of his majesty, exaltation, glory.
I could not endure - אוכל לא lo''û kô l - I could not; that is, I could not do it. I was so much awed by his majesty; I had such a veneration for him, that I could not be guilty of such an offence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:23: destruction: Job 20:23, Job 21:20; Gen 39:9; Psa 119:120; Isa 13:6; Joe 1:15; Co2 5:11
by: Job 13:11, Job 40:9, Job 42:5, Job 42:6; Psa 76:7
Job 31:24
Geneva 1599
31:23 For destruction [from] God [was] a (q) terror to me, and by reason of his highness I could not endure.
(q) I did not refrain from sin for fear of men, but because I feared God.
John Gill
31:23 For destruction from God was a terror to me,.... Though he feared not men, they being at his beck and command, ready to do any thing for him he should order, yet he feared God; and the dread of his resentment, and of destruction from him the lawgiver, who is able to save and to destroy, had such an influence on him as to deter and keep him from all unkindness to the poor, and in justice to the fatherless; he dreaded the destruction of himself, his family, and substance in this world, and everlasting destruction of soul and body in the world to come; which of all things is to be feared, Mt 10:28; and Old Testament saints were much under a spirit of bondage to fear, and were actuated thereby; and, though Job might not be under any dread of eternal damnation, knowing his interest in the living Redeemer; yet he might fear temporal destruction, as it is certain he did; which thing he feared came upon him, though not for any crime or crimes he was guilty of, see Job 30:25; he might fear, as a good man may, the chastisements and corrections of his heavenly Father:
and by reason of his highness I could not endure; God is higher than the highest angels, or men; he is above all gods, so called; he is God over all, blessed for ever; and such is his height, his glory, and his majesty, that it is terrible, and the dread of them makes men afraid; nor can any sinner stand before him, nor withstand him, nor hope to prevail against him, nor flee from his presence, nor escape out of his hand, nor bear his wrath and indignation, and the coming down of his arm; for what hands can be strong, or heart endure, when the almighty God deals with them? or Job's sense may be, that such an awe of the divine Being was always upon him, that he could not do any unkind thing to the poor, or unjust one to the fatherless.
John Wesley
31:23 For - I stood in awe of God and of his judgments. I could not - I knew myself unable either to oppose his power, or to bear his wrath. Even good men have need to restrain themselves from sin, with the fear of Destruction from God. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam in innocency was awed by a threatning.
Robert Jamieson, A. R. Fausset and David Brown
31:23 For--that is, the reason why Job guarded against such sins. Fear of God, though he could escape man's judgment (Gen 39:9). UMBREIT more spiritedly translates, Yea, destruction and terror from God might have befallen me (had I done so): mere fear not being the motive.
highness--majestic might.
endure--I could have availed nothing against it.
31:2431:24: ※ Եթէ կարգեցի զոսկի ՚ի հող իմ. եթէ յականս պատուականս յուսացայ։
24 Եթէ հողիս մէջ ոսկի պահեցի, յոյս դրի ես թանկ քարերի վրայ,
24 Եթէ յոյսս ոսկիի վրայ դրի, Զուտ ոսկիին ըսի թէ՝ ‘Իմ վստահութիւնս դուն ես’
[309]Եթէ կարգեցի զոսկի ի հող իմ, եթէ յականս պատուականս յուսացայ:

31:24: ※ Եթէ կարգեցի զոսկի ՚ի հող իմ. եթէ յականս պատուականս յուսացայ։
24 Եթէ հողիս մէջ ոսկի պահեցի, յոյս դրի ես թանկ քարերի վրայ,
24 Եթէ յոյսս ոսկիի վրայ դրի, Զուտ ոսկիին ըսի թէ՝ ‘Իմ վստահութիւնս դուն ես’
zohrab-1805▾ eastern-1994▾ western am▾
31:2431:24 Полагал ли я в золоте опору мою и говорил ли сокровищу: ты надежда моя?
31:24 εἰ ει if; whether ἔταξα τασσω arrange; appoint χρυσίον χρυσιον gold piece; gold leaf ἰσχύν ισχυς force μου μου of me; mine εἰ ει if; whether δὲ δε though; while καὶ και and; even λίθῳ λιθος stone πολυτελεῖ πολυτελης costly ἐπεποίθησα πειθω persuade
31:24 אִם־ ʔim- אִם if שַׂ֣מְתִּי śˈamtî שׂים put זָהָ֣ב zāhˈāv זָהָב gold כִּסְלִ֑י kislˈî כֶּסֶל imperturbability וְ֝ ˈw וְ and לַ la לְ to † הַ the כֶּ֗תֶם kkˈeṯem כֶּתֶם gold אָמַ֥רְתִּי ʔāmˌartî אמר say מִבְטַחִֽי׃ mivṭaḥˈî מִבְטָח trust
31:24. si putavi aurum robur meum et obrizae dixi fiducia meaIf I have thought gold my strength, and have said to fine gold: My confidence:
24. If I have made gold my hope, and have said to the fine gold, my confidence;
31:24. If I have considered gold to be my strength, or if I have called purified gold ‘my Trust;’
31:24. If I have made gold my hope, or have said to the fine gold, [Thou art] my confidence;
If I have made gold my hope, or have said to the fine gold, [Thou art] my confidence:

31:24 Полагал ли я в золоте опору мою и говорил ли сокровищу: ты надежда моя?
31:24
εἰ ει if; whether
ἔταξα τασσω arrange; appoint
χρυσίον χρυσιον gold piece; gold leaf
ἰσχύν ισχυς force
μου μου of me; mine
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
λίθῳ λιθος stone
πολυτελεῖ πολυτελης costly
ἐπεποίθησα πειθω persuade
31:24
אִם־ ʔim- אִם if
שַׂ֣מְתִּי śˈamtî שׂים put
זָהָ֣ב zāhˈāv זָהָב gold
כִּסְלִ֑י kislˈî כֶּסֶל imperturbability
וְ֝ ˈw וְ and
לַ la לְ to
הַ the
כֶּ֗תֶם kkˈeṯem כֶּתֶם gold
אָמַ֥רְתִּי ʔāmˌartî אמר say
מִבְטַחִֽי׃ mivṭaḥˈî מִבְטָח trust
31:24. si putavi aurum robur meum et obrizae dixi fiducia mea
If I have thought gold my strength, and have said to fine gold: My confidence:
31:24. If I have considered gold to be my strength, or if I have called purified gold ‘my Trust;’
31:24. If I have made gold my hope, or have said to the fine gold, [Thou art] my confidence;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
24-25. Щедрый благотворитель (ст. 17-20), Иов был чужд корыстолюбия, не считал земные сокровища величайшим благом, основою своего благосостояния (ср. XXII:25; Пс LXI:11; 1: Тим VI:17). Поэтому ему была несвойственна радость при умножении богатств.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 If I have made gold my hope, or have said to the fine gold, Thou art my confidence; 25 If I rejoiced because my wealth was great, and because mine hand had gotten much; 26 If I beheld the sun when it shined, or the moon walking in brightness; 27 And my heart hath been secretly enticed, or my mouth hath kissed my hand: 28 This also were an iniquity to be punished by the judge: for I should have denied the God that is above. 29 If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him: 30 Neither have I suffered my mouth to sin by wishing a curse to his soul. 31 If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied. 32 The stranger did not lodge in the street: but I opened my doors to the traveller.
Four articles more of Job's protestation we have in these verses, which, as all the rest, not only assure us what he was and did, but teach us what we should be and do:--
I. He protests that he never set his heart upon the wealth of this world, nor took the things of it for his portions and happiness. He had gold; he had fine gold. His wealth was great, and he had gotten much. Our wealth is either advantageous or pernicious to us according as we stand affected to it. If we make it our rest and our ruler, it will be our ruin; if we make it our servant, and an instrument of righteousness, it will be a blessing to us. Job here tells us how he stood affected to his worldly wealth. 1. He put no great confidence in it: he did not make gold his hope, v. 24. Those are very unwise that do, and enemies to themselves, who depend upon it as sufficient to make them happy, who think themselves safe and honourable, and sure of comfort, in having abundance of this world's goods. Some make it their hope and confidence for another world, as if it were a certain token of God's favour; and those who have so much sense as not to think so yet promise themselves that it will be a portion for them in this life, whereas the things themselves are uncertain and our satisfaction in them is much more so. It is hard to have riches and not to trust in riches; and it is this which makes it so difficult for a rich man to enter into the kingdom of God, Matt. xix. 23; Mark x. 24. 2. He took no great complacency in it (v. 25): If I rejoiced because my wealth was great and boasted that my hand had gotten much. He took no pride in his wealth, as if it added any thing to his real excellency, nor did he think that his might and the power of his hand obtained it for him, Deut. viii. 17. He took no pleasure in it in comparison with the spiritual things which were the delight of his soul. His joy did not terminate in the gift, but passed through it to the giver. When he was in the midst of his abundance he never said, Soul, take thy ease in these things, eat, drink, and be merry, nor blessed himself in his riches. He did not inordinately rejoice in his wealth, which helped him to bear the loss of it so patiently as he did. The way to weep as though we wept not is to rejoice as though we rejoiced not. The less pleasure the enjoyment is the less pain the disappointment will be.
II. He protests that he never gave the worship and glory to the creature which are due to God only; he was never guilty of idolatry, v. 26-28. We do not find that Job's friends charged him with this. But there were those, it seems, at that time, who were so sottish as to worship the sun and moon, else Job would not have mentioned it. Idolatry is one of the old ways which wicked men have trodden, and the most ancient idolatry was the worshipping of the sun and moon, to which the temptation was most strong, as appears Deut. iv. 19, where Moses speaks of the danger which the people were in of being driven to worship them. But as yet it was practised secretly, and durst not appear in open view, as afterwards the most abominable idolatries did. Observe,
1. How far Job kept from this sin. He not only never bowed the knee to Baal (which, some think, was designed to represent the sun), never fell down and worshipped the sun, but he kept his eye, his heart, and his lips, clean from this sin. (1.) He never so much as beheld the sun or the moon in their pomp and lustre with any other admiration of them than what led him to give all the glory of their brightness and usefulness to their Creator. Against spiritual as well as corporal adultery he made a covenant with his eyes; and this was his covenant, that, whenever he looked at the lights of heaven, he should by faith look through them, and beyond them, to the Father of lights. (2.) He kept his heart with all diligence, that that should not be secretly enticed to think that there is a divine glory in their brightness, or a divine power in their influence, and that therefore divine honours are to be paid to them. Here is the source of idolatry; it begins in the heart. Every man is tempted to that, as to other sins, when he is drawn away by his own lust and enticed. (3.) He did not so much as put a compliment upon these pretended deities, did not perform the least and lowest act of adoration: His mouth did not kiss his hand, which, it is likely, was a ceremony then commonly used even by some that yet would not be thought idolaters. It is an old-fashioned piece of civil respect among ourselves, in making a bow, to kiss the hand, a form which, it seems, was anciently used in giving divine honours to the sun and moon. They could not reach to kiss them, as the men that sacrificed kissed the calves (Hos. xiii. 2, 1 Kings xix. 18); but, to show their good will, they kissed their hand, reverencing those as their masters which God has made servants to this lower world, to hold the candle for us. Job never did it.
2. How ill Job thought of this sin, v. 28. (1.) He looked upon it as an affront to the civil magistrate: It were an iniquity to be punished by the judge, as a public nuisance, and hurtful to kings and provinces. Idolatry debauches men's minds, corrupts their manners, takes off the true sense of religion which is the great bond of societies, and provokes God to give men up to a reprobate sense, and to send judgments upon a nation; and therefore the conservators of the public peace are concerned to restrain it by punishing it. (2.) He looked upon it as a much greater affront to the God of heaven, and no less than high treason against his crown and dignity: For I should have denied the God that is above, denied his being as God and his sovereignty as God above. Idolatry is, in effect, atheism; hence the Gentiles are said to be without God (atheists) in the world. Note, We should be afraid of every thing that does but tacitly deny the God above, his providence, or any of his perfections.
III. He protests that he was so far from doing or designing mischief to any that he neither desired nor delighted in the hurt of the worst enemy he had. The forgiving of those that do us evil, it seems, was Old-Testament duty, though the Pharisees made the law concerning it of no effect, by teaching, Thou shalt love thy neighbour and hate thy enemy, Matt. v. 43. Observe here,
1. Job was far from revenge. He did not only not return the injuries that were done him, not only not destroy those who hated him; but, (1.) He did not so much as rejoice when any mischief befel them, v. 29. Many who would not wilfully hurt those who stand in their light, or have done them a diskindness, yet are secretly pleased and laugh in their sleeve (as we say) when hurt is done them. But Job was not of that spirit. Though Job was a very good man, yet, it seems, there were those that hated him; but evil found them. He saw their destruction, and was far from rejoicing in it; for that would justly have brought the destruction upon him, as it is intimated, Prov. xxiv. 17, 18. (2.) He did not so much as wish in his own mind that evil might befel them, v. 30. He never wished a curse to his soul (curses to the soul are the worst of curses), never desired his death; he knew that, if he did, it would turn into sin to him. He was careful not to offend with his tongue (Ps. xxxix. 1), would not suffer his mouth to sin, and therefore durst not imprecate any evil, no, not to his worst enemy. If others bear malice to us, that will not justify us in bearing malice to them.
2. He was violently urged to revenge, and yet he kept himself thus clear from it (v. 31): The men of his tabernacle, his domestics, his servants, and those about him, were so enraged at Job's enemy who hated him, that they could have eaten him, if Job would but have set them on or given them leave. "O that we had of his flesh! Our master is satisfied to forgive him, but we cannot be so satisfied." See how much beloved Job was by his family, how heartily they espoused his cause, and what enemies they were to his enemies; but see what a strict hand Job kept upon his passions, that he would not avenge himself, though he had those about him that blew the coals of his resentment. Note, (1.) A good man commonly does not himself lay to heart the affronts that are done him so much as his friends do for him. (2.) Great men have commonly those about them that stir them up to revenge. David had so, 1 Sam. xxiv. 4; xxvi. 8; 2 Sam. xvi. 9. But if they keep their temper, notwithstanding the spiteful insinuations of those about them, afterwards it shall be no grief of heart to them, but shall turn very much to their praise.
IV. He protests that he had never been unkind or inhospitable to strangers (v. 32): The stranger lodged not in the street, as angels might lately have done in the streets of Sodom if Lot alone had not entertained them. Perhaps by that instance Job was taught (as we are, Heb. xiii. 2) not to be forgetful to entertain strangers. He that is at home must consider those that are from home, and put his soul into their soul's stead, and then do as he would be done by. Hospitality is a Christian duty, 1 Pet. iv. 9. Job, in his prosperity, was noted for good house-keeping: He opened his door to the road (so it may be read); he kept the street-door open, that he might see who passed by and invite them in, as Abraham, Gen. xviii. 1.
Adam Clarke: Commentary on the Bible - 1831
31:24: Gold my hope - For the meaning of זהב zahab, polished gold, and כתם kethem, stamped gold, see on17 (note).
Albert Barnes: Notes on the Bible - 1834
31:24: If I have made gold my hope - That is, if I have put my trust in gold rather than in God; if I have fixed my affections with idolatrous attachment on riches rather than on my Maker. Job here introduces another class of sins, and says that his conscience did not charge him with guilt in respect to them. He had before spoken mainly of social duties, and of his manner of life toward the poor, the needy, the widow, and the orphan. He here turns to the duty which he owed to God, and says that his conscience did not charge him with idolatry in any form. He had indeed been rich, but he had not fixed his affections with idolatrous attachment on his wealth.
Or have said to fine gold - The word used here (כתם kethem) is the same which is employed in , to denote the gold of Ophir. It is used to express that which was most pure - from the verb כתם kâ tham - to hide, to hoard, and then denoting that which was hidden, hoarded, precious. The meaning is, that he had not put his trust in that which was most sought after, and which was deemed of the highest value by people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:24: Gen 31:1; Deu 8:12-14; Psa 49:6, Psa 49:7, Psa 49:17, Psa 52:7, Psa 62:10; Pro 10:15, Pro 11:28; Pro 30:9; Mar 10:24; Luk 12:15; Col 3:5; Ti1 6:10, Ti1 6:17
Job 31:25
Carl Friedrich Keil and Franz Delitzsch
31:24
24 If I made gold my confidence,
And said to the fine gold: O my trust;
25 If I rejoiced that my wealth was great,
And that my hand had gained much; -
26 If I saw the sunlight when it shone,
And the moon walking in splendour,
27 And my heart was secretly enticed,
And I threw them a kiss by my hand:
28 This also would be a punishable crime,
For I should have played the hypocrite to God above.
Not only from covetous extortion of another's goods was he conscious of being clear, but also from an excessive delight in earthly possessions. He has not made gold his כּסל, confidence (vid., on כּסלתך, Job 4:6); he has not said to כּתם, fine gold (pure, Job 28:19, of Ophir, Job 28:16), מבטחי (with Dag. forte implicitum as Job 8:14; Job 18:14): object (ground) of my trust! He has not rejoiced that his wealth is great (רב, adj.), and that his hand has attained כּבּיר, something great (neutral masc. Ew. 172, b). His joy was the fear of God, which ennobles man, not earthly things, which are not worthy to be accounted as man's highest good. He indeed avoided πλεονεξία as εἰλωλολατρεία (Col 3:5), how much more the heathenish deification of the stars! אור is here, as Job 37:21 and φάος in Homer, the sun as the great light of the earth. ירח is the moon as a wanderer (from רח = ארח), i.e., night-wanderer (noctivaga), as the Arab. târik in a like sense is the name of the morning-star. The two words יקר הלד describe with exceeding beauty the solemn majestic wandering of the moon; יקר is acc. of closer definition, like תמים, Ps 15:2, and this "brilliantly rolling on" is the acc. of the predicate to אראה, corresponding to the כּי יחל, "that (or how) it shoots forth rays" (Hiph. of הלל, distinct from יחל Is 13:20), or even: that it shot forth rays (fut. in signif. of an imperf. as Gen 48:17).
Job 31:27 proceeds with futt. consec. in order to express the effect which this imposing spectacle of the luminaries of the day and of the night might have produced on him, but has not. The Kal ויּפתּ is to be understood as in Deut 11:16 (comp. ib. iv. 19, נדּח): it was enticed, gave way to the seducing influence. Kissing is called נשׁק as being a joining of lip to lip. Accordingly the kiss by hand can be described by נשׁקה יד לפה; the kiss which the mouth gives the hand is to a certain extent also a kiss which the hand gives the mouth, since the hand joins itself to the mouth. Thus to kiss the hand in the direction of the object of veneration, or also to turn to it the kissed hand and at the same time the kiss which fastens on it (as compensation for the direct kiss, 3Kings 19:18; Hos 13:2), is the proper gesture of the προσκύνησις and adoratio mentioned; comp. Pliny, h. n. xxviii. 2, 5; Inter adorandum dexteram ad osculum referimus et totum corpus circumagimus. Tacitus, Hist. iii. 24, says that in Syria they value the rising sun; and that this was done by kissing the hand (τῆν χεῖρα κύσαντες) in Western Asia as in Greece, is to be inferred from Lucians Περὶ ὀρχήσεως, c. xvii.
(Note: Vid., Freund's Lat. Wrterbuch s. v. adorare, and K. Fr. Hermann's Gottesdienstliche Alterth. der Griechen, c. xxi. 16, but especially Excursus 123 in Dougtaeus' Analecta.)
In the passage before us Ew. finds an indication of the spread of the Zoroaster doctrine in the beginning of the seventh century b.c., at which period he is of opinion the book of Job was composed, but without any ground. The ancient Persian worship has no knowledge of the act of adoration by throwing a kiss; and the Avesta recognises in the sun and moon exalted genii, but created by Ahuramazda, and consequently not such as are to be worshipped as gods. On the other hand, star-worship is everywhere the oldest and also comparatively the purest form of heathenism. That the ancient Arabs, especially the Himjarites, adored the sun, שׁמשׁ, and the moon, שׂין (סין, whence סיני, the mountain dedicated to the moon), as divine, we know from the ancient testimonies,
(Note: Vid., the collection in Lud. Krehl's Religion der vorislamischen Araber, 1863.)
and many inscriptions
(Note: Vid., Osiander in the Deutsche Morgenl. Zeitschr. xvii. (1863) 795.)
which confirm and supplement them; and the general result of Chwolsohn's
(Note: In his great work, Ueber die Ssabier und den Ssabismus, 2 Bdd. Petersburg, 1856.)
researches is unimpeachable, that the so-called Sabians (Arab. ṣâbı̂wn with or without Hamza of the Jê), of whom a section bore the name of worshippers of the sun, shemsı̂je, were the remnant of the ancient heathenism of Western Asia, which lasted into the middle ages. This heathenism, which consisted, according to its basis, in the worship of the stars, was also spread over Syria, and its name, usually combined with צבא השּׁמים (Deut 4:19), perhaps is not wholly devoid of connection with the name of a district of Syria, ארם צובה; certainly our poet found it already there, where he heard the tradition about Job, and in his hero presents to us a true adherent of the patriarchal religion, who had kept himself free from the influence of the worship of the stars, which was even in his time forcing its way among the tribes.
Tit is questionable whether Job 31:28 is to be regarded as a conclusion, with Umbr. and others, or as a parenthesis, with Ew., Hahn, Schlottm., and others. We take it as a conclusion, against which there is no objection according to the syntax, although strictly it is only a confirmation (vid., Job 31:11, Job 31:23) of an implied imprecatory conclusion: therefore it is (would be) also a judicial misdeed, i.e., one to be severely punished, for I should have played the hypocrite to God above (לאל ממּעל, recalling the universal Arabic expression allah ta‛âla, God, the Exalted One) by making gold and silver, the sun and moon my idols. By פּלילי both the sins belonging to the judgment-seat of God, as in ἔνοχος τῷ συνεδρίῳ, Mt 5:22, are not referred to a human tribunal, but only described κατ ̓ ἄνθρωπον as punishable transgressions of the highest grade. כּחשׁ ל signifies to play the hypocrite to any one, whereas to disown any one is expressed by כחשׁ בּ. His worship of God would have been hypocrisy, if he had disowned in secret the God whom he acknowledged openly and outwardly.
Now follow strophes to which the conclusion is wanting. The single imprecatory conclusion which yet follows (Job 31:40), is not so worded that it might avail for all the preceding hypothetical antecedents. There are therefore in these strophes no conclusions that correspond to the other clauses. The inward emotion of the confessor, which constantly increases in fervour the more he feels himself superior to his accusers in the exemplariness of his life hitherto, struggles against this rounding off of the periods. A "yea then - !" is easily supplied in thought to these strophes which per aposiopesin are devoid of conclusions.
John Gill
31:24 If I have made gold my hope,.... Job here purges himself from idolatry in a figurative sense, as he afterwards does from it, taken in a literal sense; for covetousness is idolatry, and a covetous man is an idolater; he worships his gold and silver, placing his affections on them, and putting his trust and confidence in them, Eph 5:5; for to make gold the object or ground of hope is to place it in the room of God, who is the Hope of Israel, and in whom every good man should trust, and whom he should make his hope, Jer 14:8; not gold on earth, but glory in heaven, is what the good man is hoping for; and not riches, but Christ and his righteousness, are the foundation of such an hope; to make gold our hope, is to have hope in this life, and to make a thing present the object of it; whereas true hope is of things not seen and future, and if only in this life good men have hope, they are of all most miserable; but they have in heavens better and a more enduring substance, and a better ground for hope of that substance, than worldly wealth and riches can give:
or have said to the fine gold, thou art my confidence; as bad men do, and good men are prone unto, and therefore to be cautioned against it, Ps 49:6; for this is not only to trust in uncertain riches, and in unsatisfying ones, but to put them in the stead of God, who is or ought to be the confidence of the ends of the earth: not gold, but the living God, who gives all things richly to enjoy, is to be trusted in; when men covet riches, and trust in them as their security from evil, and that they may live independent of the providence of God, it is virtually to deny it, and carries in it secret atheism; as well as such a confidence is destruction of the worship of God, and such a temper makes a man an unprofitable hearer, plunges him into errors and hurtful lusts, and endangers his everlasting happiness, Hab 2:9; in later times the Romans worshipped the goddess "Pecunia", or money, as Austin (z) relates.
(z) De Civitate Dei, l. 4. c. 21.
Robert Jamieson, A. R. Fausset and David Brown
31:24 Job asserts his freedom from trust in money (Ti1 6:17). Here he turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbor. Covetousness is covert idolatry, as it transfers the heart from the Creator to the creature (Col 3:5). In Job 31:26-27 he passes to overt idolatry.
31:2531:25: Եթէ ուրա՛խ եղէ ՚ի բազում մեծութեան եկելոց ինձ. եթէ ՚ի վերայ անթուոց եդի՛ զձեռն իմ[9385]։ [9385] Ոմանք. ՚Ի բազում մեծութիւն եկելոց։ Յօրինակին. Եթէ ՚ի վերայ անաւթոց եդի զձեռն։
25 թէ ուրախացայ հարստութեանս վրայ անսահման, թէ անթիւ գանձի վրայ ձեռք դրի
25 Եթէ ստացուածքս շատ ըլլալուն համար Ու ձեռքս շատ ստանալուն համար ուրախացայ
եթէ ուրախ եղէ ի բազում մեծութեան եկելոց ինձ, եթէ ի վերայ անթուոց եդի զձեռն իմ:

31:25: Եթէ ուրա՛խ եղէ ՚ի բազում մեծութեան եկելոց ինձ. եթէ ՚ի վերայ անթուոց եդի՛ զձեռն իմ[9385]։
[9385] Ոմանք. ՚Ի բազում մեծութիւն եկելոց։ Յօրինակին. Եթէ ՚ի վերայ անաւթոց եդի զձեռն։
25 թէ ուրախացայ հարստութեանս վրայ անսահման, թէ անթիւ գանձի վրայ ձեռք դրի
25 Եթէ ստացուածքս շատ ըլլալուն համար Ու ձեռքս շատ ստանալուն համար ուրախացայ
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31:2531:25 Радовался ли я, что богатство мое было велико, и что рука моя приобрела много?
31:25 εἰ ει if; whether δὲ δε though; while καὶ και and; even εὐφράνθην ευφραινω celebrate; cheer πολλοῦ πολυς much; many πλούτου πλουτος wealth; richness μοι μοι me γενομένου γινομαι happen; become εἰ ει if; whether δὲ δε though; while καὶ και and; even ἐπ᾿ επι in; on ἀναριθμήτοις αναριθμητος innumerable ἐθέμην τιθημι put; make χεῖρά χειρ hand μου μου of me; mine
31:25 אִם־ ʔim- אִם if אֶ֭שְׂמַח ˈʔeśmaḥ שׂמח rejoice כִּי־ kî- כִּי that רַ֣ב rˈav רַב much חֵילִ֑י ḥêlˈî חַיִל power וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that כַ֝בִּ֗יר ˈḵabbˈîr כַּבִּיר great מָצְאָ֥ה māṣᵊʔˌā מצא find יָדִֽי׃ yāḏˈî יָד hand
31:25. si laetatus sum super multis divitiis meis et quia plurima repperit manus meaIf I have rejoiced over my great riches, and because my hand had gotten much.
25. If I rejoiced because my wealth was great, and because mine hand had gotten much;
31:25. if I have rejoiced over my great success, and over the many things my hand has obtained;
31:25. If I rejoiced because my wealth [was] great, and because mine hand had gotten much;
If I rejoiced because my wealth [was] great, and because mine hand had gotten much:

31:25 Радовался ли я, что богатство мое было велико, и что рука моя приобрела много?
31:25
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
εὐφράνθην ευφραινω celebrate; cheer
πολλοῦ πολυς much; many
πλούτου πλουτος wealth; richness
μοι μοι me
γενομένου γινομαι happen; become
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ἐπ᾿ επι in; on
ἀναριθμήτοις αναριθμητος innumerable
ἐθέμην τιθημι put; make
χεῖρά χειρ hand
μου μου of me; mine
31:25
אִם־ ʔim- אִם if
אֶ֭שְׂמַח ˈʔeśmaḥ שׂמח rejoice
כִּי־ kî- כִּי that
רַ֣ב rˈav רַב much
חֵילִ֑י ḥêlˈî חַיִל power
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
כַ֝בִּ֗יר ˈḵabbˈîr כַּבִּיר great
מָצְאָ֥ה māṣᵊʔˌā מצא find
יָדִֽי׃ yāḏˈî יָד hand
31:25. si laetatus sum super multis divitiis meis et quia plurima repperit manus mea
If I have rejoiced over my great riches, and because my hand had gotten much.
31:25. if I have rejoiced over my great success, and over the many things my hand has obtained;
31:25. If I rejoiced because my wealth [was] great, and because mine hand had gotten much;
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Albert Barnes: Notes on the Bible - 1834
31:25: If I have rejoiced because my wealth was great - That is, if I have rejoiced as if I might now confide in it, or put my trust in it. He had not found his principal joy in his property, nor had he attempted to find in that the happiness which he ought to seek in God.
And because mine hand had gotten much - Margin, found. Prof. Lee translates this, "When as a mighty man my hand pRev_ailed." But the usual interpretation is given in our translation, and this accords better with the connection. The word found better expresses the sense of the Hebrew than gotten, but the sense is not materially varied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:25: rejoiced: Est 5:11; Pro 23:5; Jer 9:23; Eze 28:5; Luk 12:19, Luk 16:19, Luk 16:25
because: Deu 8:17, Deu 8:18; Isa 10:13, Isa 10:14; Dan 4:30; Hos 12:8; Hab 1:16
gotten much: Heb. found much.
Job 31:26
John Gill
31:25 If I rejoiced because my wealth was great,.... As it was, see Job 1:2; yet he did not set his heart upon it, please himself with it, indulge to a carnal joy on account of it, nor suffer it to engross his affections, or alienate them from God his chief joy; not but that a man may lawfully rejoice in the goodness of God unto him, in increasing his wealth, and praise him for it, who has placed him in such easy circumstances, and so comfortably provided for him and his family, and put him into a capacity to do good to others; and he may rejoice in what God has given him, and cheerfully partake of it, 1Chron 29:13;
and because my hand had gotten much; though he had much wealth, he did not ascribe it to his own industry, and applaud his own wisdom and diligence, as men are apt to do, for all comes of God, and is owing to his blessing; he did not please himself when become rich, as if his own hand had found him much substance, as Ephraim did, Hos 12:8.
31:2631:26: Կամ թէ ո՞չ տեսանիցեմք զարեգակն լուսաւորիչ նուաղեալ, եւ զլուսին մաշեալ[9386]. [9386] Ոմանք. Ոչ տեսանիցեմ զարեգակն։
26 (չե՞նք տեսնում միթէ, որ լուսաւորող արեգակն անգամ հիւծւում է մի օր, լուսինը՝ մաշւում. այդ նրանցից չէ),
26 Եթէ արեւին նայեցայ՝ անոր խիստ փայլուն եղած ատենը, Կամ պայծառութեամբ քալող լուսնին
կամ թէ ո՞չ տեսանիցեմք զարեգակն լուսաւորիչ նուաղեալ, եւ զլուսին մաշեալ. եւ ոչ ի նոցանէ:

31:26: Կամ թէ ո՞չ տեսանիցեմք զարեգակն լուսաւորիչ նուաղեալ, եւ զլուսին մաշեալ[9386].
[9386] Ոմանք. Ոչ տեսանիցեմ զարեգակն։
26 (չե՞նք տեսնում միթէ, որ լուսաւորող արեգակն անգամ հիւծւում է մի օր, լուսինը՝ մաշւում. այդ նրանցից չէ),
26 Եթէ արեւին նայեցայ՝ անոր խիստ փայլուն եղած ատենը, Կամ պայծառութեամբ քալող լուսնին
zohrab-1805▾ eastern-1994▾ western am▾
31:2631:26 Смотря на солнце, как оно сияет, и на луну, как она величественно шествует,
31:26 ἦ η.1 surely οὐχ ου not ὁρῶ οραω view; see μὲν μεν first of all ἥλιον ηλιος sun τὸν ο the ἐπιφαύσκοντα επιφαυσκω shine on ἐκλείποντα εκλειπω leave off; cease σελήνην σεληνη moon δὲ δε though; while φθίνουσαν φθινω not γὰρ γαρ for ἐπ᾿ επι in; on αὐτοῖς αυτος he; him ἐστιν ειμι be
31:26 אִם־ ʔim- אִם if אֶרְאֶ֣ה ʔerʔˈeh ראה see אֹ֖ור ʔˌôr אֹור light כִּ֣י kˈî כִּי that יָהֵ֑ל yāhˈēl הלל light וְ֝ ˈw וְ and יָרֵ֗חַ yārˈēₐḥ יָרֵחַ moon יָקָ֥ר yāqˌār יָקָר rare הֹלֵֽךְ׃ hōlˈēḵ הלך walk
31:26. si vidi solem cum fulgeret et lunam incedentem clareIf I beheld the sun when it shined and the moon going in brightness:
26. If I beheld the sun when it shined, or the moon walking in brightness;
31:26. if I gazed upon the sun when it shined and the moon advancing brightly,
31:26. If I beheld the sun when it shined, or the moon walking [in] brightness;
If I beheld the sun when it shined, or the moon walking [in] brightness:

31:26 Смотря на солнце, как оно сияет, и на луну, как она величественно шествует,
31:26
η.1 surely
οὐχ ου not
ὁρῶ οραω view; see
μὲν μεν first of all
ἥλιον ηλιος sun
τὸν ο the
ἐπιφαύσκοντα επιφαυσκω shine on
ἐκλείποντα εκλειπω leave off; cease
σελήνην σεληνη moon
δὲ δε though; while
φθίνουσαν φθινω not
γὰρ γαρ for
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
ἐστιν ειμι be
31:26
אִם־ ʔim- אִם if
אֶרְאֶ֣ה ʔerʔˈeh ראה see
אֹ֖ור ʔˌôr אֹור light
כִּ֣י kˈî כִּי that
יָהֵ֑ל yāhˈēl הלל light
וְ֝ ˈw וְ and
יָרֵ֗חַ yārˈēₐḥ יָרֵחַ moon
יָקָ֥ר yāqˌār יָקָר rare
הֹלֵֽךְ׃ hōlˈēḵ הלך walk
31:26. si vidi solem cum fulgeret et lunam incedentem clare
If I beheld the sun when it shined and the moon going in brightness:
31:26. if I gazed upon the sun when it shined and the moon advancing brightly,
31:26. If I beheld the sun when it shined, or the moon walking [in] brightness;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27. Чуждый служению золоту (Кол III:5), Иов тем более не может быть обвиняем в настоящем идолопоклонстве, поклонении сияющим, как золото и серебро, солнцу и луне. Он "не прельщался" (ср. Втор IV:19; XI:16) их величественным видом и в знак почтения к ним "не целовал руки своей". "Целование руки" - знак почитания у древних. Лукиан представляет индийцев, поклоняющихся солнцу, thn ceϊra kusanteV peri orchsewV... Inter adorandum, - замечает Плиний, - dexteram ad osculum referimus.
Adam Clarke: Commentary on the Bible - 1831
31:26: If I beheld the sun when it shined - In this verse Job clears himself of that idolatrous worship which was the most ancient and most consistent with reason of any species of idolatry; viz., Sabaeism, the worship of the heavenly bodies; particularly the sun and moon, Jupiter and Venus, the two latter being the morning and evening stars, and the most resplendent of all the heavenly bodies, the sun and moon excepted. "Job," says Calmet, "points out three things here:
1. The worship of the sun and moon; much used in his time, and very anciently used in every part of the East; and in all probability that from which idolatry took its rise.
2. The custom of adoring the sun at its rising, and the moon at her change; a superstition which is mentioned in Eze 8:16, and in every part of profane antiquity.
3. The custom of kissing the hand; the form of adoration, and token of sovereign respect."Adoration, or the religious act of kissing the hand, comes to us from the Latin; ad, to, and os, oris, the mouth. The hand lifted to the mouth, and there saluted by the lips.
Albert Barnes: Notes on the Bible - 1834
31:26: If I beheld the sun when it shined - Margin, light. The Hebrew word (אור 'ô r) properly means light, but that it here means the sun is manifest from the connection, since the moon occurs in the parallel member of the sentence. Why the word light is used here rather than sun, can be only a matter of conjecture. It may be because the worship to which Job refers was not primarily and originally that of the sun, the moon, or the stars, but of light as such, and that he mentions this as the essential feature of the idolatry which he had avoided. The worship of light in general soon became in fact the worship of the sun - as that is the principal source of light. There is no doubt that Job here refers to idolatrous worship, and the passage is particularly valuable, as it describes one of the forms of idolatry then existing, and refers to some of the customs then pRev_alent in such worship.
The word light is used, also, to denote the sun in l; compare Isa 18:4; Hab 3:4. So, also, Homer speaks of the sun not only as λαμπρὸν φάος ἡελίοιο lampron faos hē elioio - bright light of the sun, but simply as φάος faos - light. Odyssey r. 335. The worship here referred to is that of the heavenly bodies, and it is known that this existed in the early periods of the world, and was probably one of the first forms of idolatry. It is expressly mentioned by Ezekiel as pRev_ailing in his time, Eze 8:16, "And they worshipped the sun toward the east." That it pRev_ailed in the time of Moses, is evident from the caution which he gives in Deu 4:19; compare Kg2 23:5. It is well known, also, that the worship of the heavenly bodies was common in the East, and particularly in Chaldea - near to which Job is supposed to have lived, and it was a remarkable fact that one who was surrounded with idolaters of this description had been enabled always to keep himself pure.
The principle on which this worship was founded was, probably, that of gratitude. People adored the objects from which they derived important benefits, as well as deprecated the wrath of those which were supposed to exert a malignant influence. But among the objects from which people derived the greatest benefits were the sun and moon, and hence, they were objects of worship. The stars, also, were supposed to exert important influences over people, and hence, they also early became objects of adoration. An additional reason for the worship of the heavenly bodies may have been, that light was a natural and striking symbol of the divinity, and those shining bodies may have been at first honored as representatives of the Deity. The worship of the heavenly bodies was called Sabaism, from the Hebrew word צבא tsâ bâ' - host, or army - as being the worship of the hosts of heaven.
It is supposed to have had its origin in Persia, and to have spread thence to the West. That the moon was worshipped as a deity, is abundantly proved by the testimony of the ancient writers. Hottinger, Hist. Orient. Lib. 1:c. 8, speaking of the worship of the Zabaists, adduces the testimony of Ali Said Vaheb, saying that the first day of the week was devoted to the sun; the second to the moon; the third to Mars, etc. Maimonides says that the Zabaists worshipped the moon, and that they also said that Adam led mankind to that species of worship. Mor. Nev. P. 3: Clemens Alexandr. says (in Protrepto) κὰι προσεκίνησαν ἥλιον ὡς ἰνδοὶ κὰι σελήνην ὡς φρύγες kai prosekinē san hē lion hō s indoi kai selē nē n hō s fruges. Curtius says of the people of Lybia (Liv. iv. in Melp.) θυὸνσι δὲ ἡλίῳ κὰι οελήνη μόυνοισι thuousi de hē liō kai oelē nē mounoisi.
Julius Caesar says of the Germans, that they worshipped the moon, Lib. 6: de B. G. p. 158. The Romans had a temple consecrated to the moon, Taci. Ann. Lib. 15: Livy, L. 40: See Geor. Frid. Meinhardi Diss. de Selenolatria, in Ugolin's Thesau. Sacr. Tom. 23:p. 831ff. Indeed, we have a proof of the worship of the moon in our own language, in the name given to the second day of the week - Monday, i. e. moon-day, implying that it was formerly regarded as devoted to the worship of the moon. The word "beheld" in the passage before us must be understood in an idolatrous sense. "If I have looked upon the sun as an object of worship." Schultens explains this passage as referring to splendid and exalted characters, who, on account of their brilliance and power, may be compared to the sun at noon-day, and to the moon in its brightness. But the more obvious and common reference is to the sun and moon as objects of worship.
Or the moon walking in brightness - Margin, bright. The word "walking," here applied to the moon, may refer either to its course through the heavens, or it may mean, as Dr. Good supposes, advancing to her full; "brightly, or splendidly progressive." The Septuagint renders the passage strangely enough. "Do we not see the shining sun eclipsed? and the moon changing? For it is not in them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:26: beheld: Gen 1:16-18; Deu 4:19, Deu 11:16, Deu 17:3; Kg2 23:5, Kg2 23:11; Jer 8:2; Eze 8:16
sun: Heb. light
the moon: Psa 8:3, Psa 8:4; Jer 44:17
in brightness: Heb. bright
Job 31:27
Geneva 1599
31:26 If I beheld the (r) sun when it shined, or the moon walking [in] brightness;
(r) If I was proud of my worldly prosperity and happiness, which is meant by the shining of the sun, and brightness of the moon.
John Gill
31:26 If I beheld the sun when it shined,.... Some take this to be a reason why Job did not make gold his hope and confidence, because all sublunary and earthly enjoyments must be uncertain, fading, and perish, since the sun and moon are not without their deficiencies and changes, to which sense the Septuagint version inclines; others, as Nachmanides, that they are a denial that Job ascribed his wealth and substance to the influence of the heavenly bodies; and many interpreters are of opinion that they are a continuation of the same subject as before; Job hereby declaring that neither his eye nor his heart were set upon his outward prosperity, comparable to the light of the sun, and the brightness of the moon; that he did not secretly please himself with it, nor congratulate himself upon it nor applaud his own wisdom and industry; and of late Schultens and others interpret it of flattering great personages, complimenting: them, and courting their favour, which we call worshipping the rising sun; but I rather think it is to be understood, as it more generally is, of worshipping the sun and moon in a literal sense; which was the first kind of idolatry men went into; those very ancient idolaters, the Zabii, worshipped the sun as their greater god, as Maimonides (a) observes, to whom he says they offered seven bats, seven mice, and seven other creeping things, with some other things also; in later times horses were offered to it, see 4Kings 23:11. So the ancient Egyptians worshipped the sun and moon, calling the one Osiris, and the other Isis (b). The word for sun is "light", and it is so called because it is a luminous body, and the fountain of light to others; it is called the greater light, Gen 1:16; and from this Hebrew word "or", with the Egyptians, Apollo, who is the sun, is called Horus, as Macrobius (c) relates; it is said to "shine", as it always does, even when below our horizon, or in an eclipse, or under a cloud, though not seen by us. Job has here respect to its shining clearly and visibly, and perhaps at noon day, when it is in its full strength; unless regard is had to its bright and shining appearance at its rising, when the Heathens used to pay their homage and adoration to it (d): now when Job denies that he beheld it shining, it cannot be understood of the bare sight of it, which he continually had; nor of beholding it with delight and pleasure, which might be very lawfully done, Eccles 11:7; nor of considering it as the work of God, being a very glorious and useful creature, in which his glory is displayed, and for which he is to be praised, because of its beneficial influence on the earth; see Ps 8:3; but of his beholding it with admiration, as if it was more than a creature, ascribing deity to it, and worshipping it as God; and the same must be understood of the moon in the next clause:
or the moon walking in brightness; as at first rising, or rather when in the full, in the middle of the month, as Aben Ezra; when it walks all night, in its brightness, illuminated by the sun: these two luminaries, the one called the king, the other the queen of heaven, were very early worshipped, if not the first instances of idolatry. Diodorus Siculus (e) says, that the first men of old, born in Egypt, beholding and admiring the beauty of the world, thought there were two gods in the nature of the universe, and that they were eternal; namely, the sun and moon, the one they called Osiris, and the other Isis; hence the Israelites, having dwelt long in Egypt, were in danger of being drawn into this idolatry, against which they are cautioned, Deut 4:19; and where was a city called Heliopolis, or the city of the sun, as in the Greek version of Is 19:18; where was a temple dedicated to the worship of it; and so the Arabians, the neighbours of Job, according to Herodotus (f), worshipped the sun and moon; for he says the Persians were taught by them and the Assyrians to sacrifice to the sun and moon; and so did the old Canaanites and the Phoenicians; hence one of their cities is called Bethshemesh, the house or temple of the sun, Josh 19:22, yea, we are told (g), that to this day there are some traces of this ancient idolatry in Arabia, the neighbourhood of Job; as in a large city in Arabia, upon the Euphrates, called Anna, where they worship the sun only; this being common in those parts in Job's time, he purges himself from it.
(a) Moreh Nevochim, par. 3. c. 29. p. 424. (b) Diodor. Sic. l. 1. p. 10. (c) Saturnal. l. 1. c. 21. (d) "Illi ad surgentem conversi limina solem", Virgil. Aeneid. 12. (e) Bibliothec. l. 1. c. 10. (f) Clio, sive, l. 1. c. 131. (g) De la Valle Itinerar. par. 2. c. 9. apud Spanheim. Hist. Job. c. 6. sect. 14. No. 6. p. 108, 109.
John Wesley
31:26 I - This place speaks of the worship of the host of heaven, and especially of the sun and moon, the most eminent and glorious of that number, which was the most ancient kind of idolatry, and most frequent in the eastern countries. Shined - In its full strength and glory.
Robert Jamieson, A. R. Fausset and David Brown
31:26 If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. Sabaism (from tsaba, "the heavenly hosts") was the earliest form of false worship. God is hence called in contradistinction, "Lord of Sabaoth." The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. They had no temples, but were worshipped on high places and roofs of houses (Ezek 8:16; Deut 4:19; 4Kings 23:5, 4Kings 23:11). The Hebrew here for "sun" is light. Probably light was worshipped as the emanation from God, before its embodiments, the sun, &c. This worship prevailed in Chaldea; wherefore Job's exemption from the idolatry of his neighbors was the more exemplary. Our "Sun-day," "Mon-day," or Moon-day, bear traces of Sabaism.
31:2731:27: եւ ո՛չ ՚ի նոցանէ։ Եթէ խաբեցաւ գա՛ղտ սիրտ իմ. եթէ ձեռն եդեալ ՚ի վերայ բերանոյ իմոյ համբուրեցի[9387]։ [9387] Ոմանք. Եւ եթէ խօսեցաւ գաղտ։
27 եթէ գաղտնաբար սիրտս հրապուրուեց, թէ ձեռքս դրի բերանիս վրայ ու համբուրեցի, -
27 Ու սիրտս գաղտնօրէն հրապուրուեցաւ Ու բերանս ձեռքս համբուրեց
եթէ խաբեցաւ գաղտ սիրտ իմ. եթէ ձեռն եդեալ ի վերայ բերանոյ իմոյ համբուրեցի:

31:27: եւ ո՛չ ՚ի նոցանէ։ Եթէ խաբեցաւ գա՛ղտ սիրտ իմ. եթէ ձեռն եդեալ ՚ի վերայ բերանոյ իմոյ համբուրեցի[9387]։
[9387] Ոմանք. Եւ եթէ խօսեցաւ գաղտ։
27 եթէ գաղտնաբար սիրտս հրապուրուեց, թէ ձեռքս դրի բերանիս վրայ ու համբուրեցի, -
27 Ու սիրտս գաղտնօրէն հրապուրուեցաւ Ու բերանս ձեռքս համբուրեց
zohrab-1805▾ eastern-1994▾ western am▾
31:2731:27 прельстился ли я в тайне сердца моего, и целовали ли уста мои руку мою?
31:27 καὶ και and; even εἰ ει if; whether ἠπατήθη απαταω delude; deceive λάθρᾳ λαθρα privately ἡ ο the καρδία καρδια heart μου μου of me; mine εἰ ει if; whether δὲ δε though; while καὶ και and; even χεῖρά χειρ hand μου μου of me; mine ἐπιθεὶς επιτιθημι put on; put another ἐπὶ επι in; on στόματί στομα mouth; edge μου μου of me; mine ἐφίλησα φιλεω like; fond of
31:27 וַ wa וְ and יִּ֣פְתְּ yyˈift פתה seduce בַּ ba בְּ in † הַ the סֵּ֣תֶר ssˈēṯer סֵתֶר hiding place לִבִּ֑י libbˈî לֵב heart וַ wa וְ and תִּשַּׁ֖ק ttiššˌaq נשׁק kiss יָדִ֣י yāḏˈî יָד hand לְ lᵊ לְ to פִֽי׃ fˈî פֶּה mouth
31:27. et lactatum est in abscondito cor meum et osculatus sum manum meam ore meoAnd my heart in secret hath rejoiced, and I have kissed my hand with, my mouth:
27. And my heart hath been secretly enticed, and my mouth hath kissed my hand:
31:27. so that my heart rejoiced in secret and I kissed my hand with my mouth,
31:27. And my heart hath been secretly enticed, or my mouth hath kissed my hand:
And my heart hath been secretly enticed, or my mouth hath kissed my hand:

31:27 прельстился ли я в тайне сердца моего, и целовали ли уста мои руку мою?
31:27
καὶ και and; even
εἰ ει if; whether
ἠπατήθη απαταω delude; deceive
λάθρᾳ λαθρα privately
ο the
καρδία καρδια heart
μου μου of me; mine
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
χεῖρά χειρ hand
μου μου of me; mine
ἐπιθεὶς επιτιθημι put on; put another
ἐπὶ επι in; on
στόματί στομα mouth; edge
μου μου of me; mine
ἐφίλησα φιλεω like; fond of
31:27
וַ wa וְ and
יִּ֣פְתְּ yyˈift פתה seduce
בַּ ba בְּ in
הַ the
סֵּ֣תֶר ssˈēṯer סֵתֶר hiding place
לִבִּ֑י libbˈî לֵב heart
וַ wa וְ and
תִּשַּׁ֖ק ttiššˌaq נשׁק kiss
יָדִ֣י yāḏˈî יָד hand
לְ lᵊ לְ to
פִֽי׃ fˈî פֶּה mouth
31:27. et lactatum est in abscondito cor meum et osculatus sum manum meam ore meo
And my heart in secret hath rejoiced, and I have kissed my hand with, my mouth:
31:27. so that my heart rejoiced in secret and I kissed my hand with my mouth,
31:27. And my heart hath been secretly enticed, or my mouth hath kissed my hand:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
31:27: And my heart hath been secretly enticed - That is, away from God, or led into sin.
Or my mouth hath kissed my hand - Margin, my hand hath kissed my mouth. The margin accords with the Hebrew. It was customary in ancient worship to kiss the idol that was worshipped; compare Kg1 19:18, "I have left me seven thousand in Israel - and every mouth which hath not kissed him." See, also, Hos 13:2. The Muslims at the present day, in their worship at Mecca, kiss the black stone which is fastened in the corner of the Beat Allah, as often as they pass it, in going round the Caaba. If they cannot come near enough to kiss it, they touch it with the hand, and kiss that. An Oriental pays his respects to one of a superior station by kissing his hand and putting it to his forehead. Paxton. See the custom of kissing the hand of a Prince, as it exists in Arabia, described by Niebuhr, Reisebeschreib. 1, S. 414. The custom pRev_ailed, also, among the Romans and Greeks. Thus, Pliny (Hist. Nat. 28:2) says, Inter adorandum dexterarm ad osculum referimus, et totum corpus circumagimus. So Lucian in the book, περὶ ὀρχήτεως peri orchē seō s, says, "And the Indians, rising early, adore the sun - not as we, kissing the hand - τὴν χείρα κύσαντες tē n cheira kusantes - think that our vow is perfect." The foundation of the custom here alluded to, is the respect and affection which is shown for one by kissing; and as the heavenly bodies which were worshipped were so remote that the worshippers could not have access to them, they expressed their veneration by kissing the hand. Job means to say, that he had never performed an act of homage to the heavenly bodies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:27: my heart: Deu 11:16, Deu 13:6; Isa 44:20; Rom 1:21, Rom 1:28
my mouth hath kissed my hand: Heb. my hand hath kissed my mouth, Kg1 19:18; Psa 2:12; Hos 13:2
Job 31:28
Geneva 1599
31:27 And my heart hath been secretly enticed, or my mouth hath kissed my (s) hand:
(s) If my own doings delighted me.
John Gill
31:27 And mine heart hath been secretly enticed,.... Drawn away by beholding the magnitude of these bodies, the swiftness of their motion, their glorious appearance, and great usefulness to mankind, to entertain a thought of their being deities; and privately to worship them, in secret acts of devotion, as by an honourable esteem of them as such, reverence and affection for them, trust and confidence in them; for, as there is a secret worshipping of the true God, so there is a secret idolatry, idolatry in the heart, and setting up of idols there, as well as worshipping them in dark places, in chambers of imagery, as the Jews did, Ezek 8:12;
or my mouth hath kissed my hand; idols used to be kissed by their votaries, in token of their veneration of them, and as expressive of their worship of them; so Baal and Jeroboam's calves were kissed by the worshippers of them, 3Kings 19:18. Kissing is used to signify the religious veneration, homage, and worship of a divine Person, the Son of God, Ps 2:12; and such deities especially that were out of the reach of their worshippers, as the sun, moon, and stars were, they used to put their hands to their mouths, and kiss them, in token of their worship; just as persons now, at a distance from each other, pay their civil respects to one another: instances of religious adoration of idols performed in this manner; see Gill on Hos 13:2. Job denies that he had been guilty of such idolatry, either secretly or openly.
John Wesley
31:27 Kissed - In token of worship, whereof this was a sign.
Robert Jamieson, A. R. Fausset and David Brown
31:27 enticed--away from God to idolatry.
kissed . . . hand--"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship (3Kings 19:18; Hos 13:2).
31:2831:28: Ապա այն ՚ի մե՛ծ անօրէնութիւն համարեսցի ինձ, զի ստեցի առաջի Տեառն բարձրելոյ. ՚ի նմանէ՛ է զօրութիւն եւ կար, իմաստութիւն եւ հանճար[9388]։ [9388] Ոմանք. Ապա եւ այն ՚ի մեծ ա՛՛... ասէ ցիս առաջի Տեառն բարձ՛՛։ ՚Ի բազումս պակասի. Բարձրելոյ. ՚ի նմանէ է զօրութիւն եւ կար, իմաստութիւն եւ հանճար։
28 թող այս բոլորն մեծ անօրէնութիւն դիտուեն ինձ համար, որ սուտ եմ եղել Բարձրեալ Աստծու՝ Տիրոջ առաջին: Ուժ, կարողութիւն, խելք, իմաստութիւն Նրանից են լոկ:
28 (Որ այս ալ պատիժի արժանի անօրէնութիւն մըն է, Քանի որ վերը բնակող Աստուածը խաբած կ’ըլլայի)
ապա այն ի մեծ անօրէնութիւն համարեսցի ինձ, զի ստեցի առաջի [310]Տեառն բարձրելոյ. ի նմանէ է զօրութիւն եւ կար, իմաստութիւն եւ հանճար:

31:28: Ապա այն ՚ի մե՛ծ անօրէնութիւն համարեսցի ինձ, զի ստեցի առաջի Տեառն բարձրելոյ. ՚ի նմանէ՛ է զօրութիւն եւ կար, իմաստութիւն եւ հանճար[9388]։
[9388] Ոմանք. Ապա եւ այն ՚ի մեծ ա՛՛... ասէ ցիս առաջի Տեառն բարձ՛՛։ ՚Ի բազումս պակասի. Բարձրելոյ. ՚ի նմանէ է զօրութիւն եւ կար, իմաստութիւն եւ հանճար։
28 թող այս բոլորն մեծ անօրէնութիւն դիտուեն ինձ համար, որ սուտ եմ եղել Բարձրեալ Աստծու՝ Տիրոջ առաջին: Ուժ, կարողութիւն, խելք, իմաստութիւն Նրանից են լոկ:
28 (Որ այս ալ պատիժի արժանի անօրէնութիւն մըն է, Քանի որ վերը բնակող Աստուածը խաբած կ’ըլլայի)
zohrab-1805▾ eastern-1994▾ western am▾
31:2831:28 Это также было бы преступление, подлежащее суду, потому что я отрекся бы {тогда} от Бога Всевышнего.
31:28 καὶ και and; even τοῦτό ουτος this; he μοι μοι me ἄρα αρα.2 it follows ἀνομία ανομια lawlessness ἡ ο the μεγίστη μεγας great; loud λογισθείη λογιζομαι account; count ὅτι οτι since; that ἐψευσάμην ψευδω next to; before κυρίου κυριος lord; master τοῦ ο the ὑψίστου υψιστος highest; most high
31:28 גַּם־ gam- גַּם even ה֖וּא hˌû הוּא he עָוֹ֣ן ʕāwˈōn עָוֹן sin פְּלִילִ֑י pᵊlîlˈî פְּלִילִי calling for judgment כִּֽי־ kˈî- כִּי that כִחַ֖שְׁתִּי ḵiḥˌaštî כחשׁ grow lean לָ lā לְ to † הַ the אֵ֣ל ʔˈēl אֵל god מִ mi מִן from מָּֽעַל׃ mmˈāʕal מַעַל top
31:28. quae est iniquitas maxima et negatio contra Deum altissimumWhich is a very great iniquity, and a denial against the most high God.
28. This also were an iniquity to be punished by the judges: for I should have lied to God that is above.
31:28. which is a very great iniquity and a denial against the most high God;
31:28. This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] above.
This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] above:

31:28 Это также было бы преступление, подлежащее суду, потому что я отрекся бы {тогда} от Бога Всевышнего.
31:28
καὶ και and; even
τοῦτό ουτος this; he
μοι μοι me
ἄρα αρα.2 it follows
ἀνομία ανομια lawlessness
ο the
μεγίστη μεγας great; loud
λογισθείη λογιζομαι account; count
ὅτι οτι since; that
ἐψευσάμην ψευδω next to; before
κυρίου κυριος lord; master
τοῦ ο the
ὑψίστου υψιστος highest; most high
31:28
גַּם־ gam- גַּם even
ה֖וּא hˌû הוּא he
עָוֹ֣ן ʕāwˈōn עָוֹן sin
פְּלִילִ֑י pᵊlîlˈî פְּלִילִי calling for judgment
כִּֽי־ kˈî- כִּי that
כִחַ֖שְׁתִּי ḵiḥˌaštî כחשׁ grow lean
לָ לְ to
הַ the
אֵ֣ל ʔˈēl אֵל god
מִ mi מִן from
מָּֽעַל׃ mmˈāʕal מַעַל top
31:28. quae est iniquitas maxima et negatio contra Deum altissimum
Which is a very great iniquity, and a denial against the most high God.
31:28. which is a very great iniquity and a denial against the most high God;
31:28. This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] above.
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
28. Обоготворение твари, перенесение на нее тех почестей, которые должны быть воздаваемы только одному Богу, является отречением от Него, подлежащим наказанию преступлением (ср. Втор IV:24; VI:15; Нав XXIV:19; Ис XIII:3; XLVIII:11).
Adam Clarke: Commentary on the Bible - 1831
31:28: For I should have denied the God that is above - Had I paid Divine adoration to them, I should have thereby denied the God that made them.
Albert Barnes: Notes on the Bible - 1834
31:28: This also were an iniquity to be punished by the judqe - Note . Among the Hebrews idolatry was an offence punishable by death by stoning; Deu 17:2-7. It is possible, also, that this might have been elsewhere in the patriarchal times a crime punishable in this manner. At all events, Job regarded it as a heinous offence, and one of which the magistrate ought to take cognizance.
For I should have denied the God that is above - The worship of the heavenly bodies would have been in fact the denial of the existence of any Superior Being. This, in fact, always occurs, for idolaters have no knowledge of the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:28: an: Job 31:11, Job 9:15, Job 23:7; Gen 18:25; Deu 17:2-7, Deu 17:9; Jdg 11:27; Psa 50:6; Heb 12:23
for: Jos 24:23, Jos 24:27; Pro 30:9; Tit 1:16; Pe2 2:1; Jo1 2:23; Jde 1:4
Job 31:29
Geneva 1599
31:28 This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] (t) above.
(t) By putting confidence in anything but in him alone.
John Gill
31:28 This also were an iniquity to be punished by the judge,.... As well as adultery, Job 31:11; by the civil magistrates and judges of the earth, who are God's vicegerents, and therefore it behooves them to take cognizance of such an iniquity, and to punish for it, which affects in so peculiar a manner the honour and worship of the true God; this by the law of Moses was punished by stoning to death, Deut 13:9; however this will be taken notice of and punished by God the Judge of all, whose law is broken hereby, and who will visit this iniquity more especially on those who commit it, and their posterity after them. Idolaters of every sort shall have their part and portion in the lake which burns with fire and brimstone, Ex 20:3; the consideration of its being such a heinous sin, and so deserving of punishment, deterred Job from it; the Targum paraphrases it, a most amazing iniquity, it being, as follows, a denial of the true God:
for I should have denied the God that is above; that is, had he worshipped the sun and moon secretly or openly; for, as the atheist denies him in words, the idolater denies him in facts, worshipping the creature besides the Creator, and giving his glory to another, and his praise to idols; which is a virtual denial of him, even of him who is above the sun and moon in place, being higher than the heavens; and in nature, excellency, and glory, being the Creator of them, and they his creatures; and in power and authority, who commands the sun, and it rises not, and has appointed the moon for seasons, Job 9:7.
John Wesley
31:28 The judge - The civil magistrate; who being advanced and protected by God, is obliged to maintain and vindicate his honour, and consequently to punish idolatry. Denied God - Not directly but by consequence, because this was to rob God of his prerogative, by giving to the creature, that worship which is peculiar to God.
Robert Jamieson, A. R. Fausset and David Brown
31:28 The Mosaic law embodied subsequently the feeling of the godly from the earliest times against idolatry, as deserving judicial penalties: being treason against the Supreme King (Deut 13:9; Deut 17:2-7; Ezek 8:14-18). This passage therefore does not prove Job to have been subsequent to Moses.
31:2931:29: Եթէ ոտնհա՛ր եղէ ՚ի վերայ գլորման թշնամւոյ իմոյ, եւ ասացի ՚ի սրտի իմում թէ՝ վա՛շ.
29 Թէ ուրախացայ գետնին թաւալուող թշնամուս վրայ, եւ «վա՜շ» ասացի իմ սրտի խորքում, -
29 Եթէ զիս ատողին թշուառութեանը վրայ ուրախացայ, Կամ անոր փորձանքի հանդիպելուն ատեն խնդացի
եթէ ոտնհար եղէ ի վերայ գլորման թշնամւոյ իմոյ, եւ ասացի ի սրտի իմում թէ` Վա՛շ:

31:29: Եթէ ոտնհա՛ր եղէ ՚ի վերայ գլորման թշնամւոյ իմոյ, եւ ասացի ՚ի սրտի իմում թէ՝ վա՛շ.
29 Թէ ուրախացայ գետնին թաւալուող թշնամուս վրայ, եւ «վա՜շ» ասացի իմ սրտի խորքում, -
29 Եթէ զիս ատողին թշուառութեանը վրայ ուրախացայ, Կամ անոր փորձանքի հանդիպելուն ատեն խնդացի
zohrab-1805▾ eastern-1994▾ western am▾
31:2931:29 Радовался ли я погибели врага моего и торжествовал ли, когда несчастье постигало его?
31:29 εἰ ει if; whether δὲ δε though; while καὶ και and; even ἐπιχαρὴς επιχαρης happen; become πτώματι πτωμα corpse ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine καὶ και and; even εἶπεν επω say; speak ἡ ο the καρδία καρδια heart μου μου of me; mine εὖγε ευγε well; rightly
31:29 אִם־ ʔim- אִם if אֶ֭שְׂמַח ˈʔeśmaḥ שׂמח rejoice בְּ bᵊ בְּ in פִ֣יד fˈîḏ פִּיד decay מְשַׂנְאִ֑י mᵊśanʔˈî שׂנא hate וְ֝ ˈw וְ and הִתְעֹרַ֗רְתִּי hiṯʕōrˈartî עור be awake כִּֽי־ kˈî- כִּי that מְצָ֥אֹו mᵊṣˌāʔô מצא find רָֽע׃ rˈāʕ רַע evil
31:29. si gavisus sum ad ruinam eius qui me oderat et exultavi quod invenisset eum malumIf I have been glad at the downfall of him that hated me, and have rejoiced that evil had found him.
29. If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him;
31:29. if I have been glad at the ruin of him who hated me and have exulted that evil found him,
31:29. If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:
If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:

31:29 Радовался ли я погибели врага моего и торжествовал ли, когда несчастье постигало его?
31:29
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ἐπιχαρὴς επιχαρης happen; become
πτώματι πτωμα corpse
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
ο the
καρδία καρδια heart
μου μου of me; mine
εὖγε ευγε well; rightly
31:29
אִם־ ʔim- אִם if
אֶ֭שְׂמַח ˈʔeśmaḥ שׂמח rejoice
בְּ bᵊ בְּ in
פִ֣יד fˈîḏ פִּיד decay
מְשַׂנְאִ֑י mᵊśanʔˈî שׂנא hate
וְ֝ ˈw וְ and
הִתְעֹרַ֗רְתִּי hiṯʕōrˈartî עור be awake
כִּֽי־ kˈî- כִּי that
מְצָ֥אֹו mᵊṣˌāʔô מצא find
רָֽע׃ rˈāʕ רַע evil
31:29. si gavisus sum ad ruinam eius qui me oderat et exultavi quod invenisset eum malum
If I have been glad at the downfall of him that hated me, and have rejoiced that evil had found him.
31:29. if I have been glad at the ruin of him who hated me and have exulted that evil found him,
31:29. If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Верхом добродетелей Иова было доброжелательство по отношению к врагам, исключавшее злорадство при виде их несчастий (Притч XXIV:17) и пожелание зла при виде благоденствия. Всего этого, особенно призывания на недруга смерти (ст. 30), он избегал, как греха.
Adam Clarke: Commentary on the Bible - 1831
31:29: If I rejoiced - I did not avenge myself on my enemy; and I neither bore malice nor hatred to him.
Albert Barnes: Notes on the Bible - 1834
31:29: If I rejoiced at the destruction of him that hated me - Job here introduces another class of offences, of which he says he was innocent. The subject referred to is the proper treatment of those who injure us. In respect to this, he says that he was entirely conscious of freedom from exultation when calamity came upon a foe, and that he had never even wished him evil in his heart. The word "destruction" here, means calamity, disappointment, or affliction of any kind. It had never been pleasant to him to see one who hated him suffer. It is needless to remark how entirely this accords with the New Testament. And it is pleasant to find such a sentiment as this expressed in the early age of the world, and to see how the influence of true religion is at all times the same. The religion of Job led him to act out the beautiful sentiment afterward embodied in the instructions of the Savior, and made binding on all his followers; Mat 5:44. True religion will lead a man to act out what is embodied in its precepts, whether they are expressed in formal language or not.
Or lifted up myself - Been elated or rejoiced.
When evil found him - When calamity overtook him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:29: Sa2 1:12, Sa2 4:10, Sa2 4:11, Sa2 16:5-8; Psa 35:13, Psa 35:14, Psa 35:25, Psa 35:26; Pro 17:5, Pro 24:17, Pro 24:18
Job 31:30
Carl Friedrich Keil and Franz Delitzsch
31:29
29 If I rejoiced over the destruction of him who hated me,
And became excited when evil came upon him -
30 Yet I did not allow my palate to sin
By calling down a curse upon his life.
The aposiopesis is here manifest, for Job 31:29 is evidently equal to a solemn denial, to which Job 31:30 is then attached as a simple negative. He did not rejoice at the destruction (פיד, Arab. fêd,
(Note: Gesenius derives the noun פיד from the verb פיד, but the Arabic, which is the test here, has not only the verb fâda as med. u and as med. i in the signification to die, but also in connection with el̇feid (fêd) the substantival form el-fı̂d (= el-môt), which (= fiwd, comp. p. 26, note) is referable to fâda, med. u. Thus Neshwn, who in his Lexicon (vol. ii. fol. 119) even only knows fâda, med. u, in the signif. to die (comp. infra on Job 39:18, note).)
as Job 12:5; Job 30:24) of his enemy who was full of hatred towards him (משׂנאי, elsewhere also שׂנאי), and was not excited with delight (התערר, to excite one's self, a description of emotion, whether it be pleasure, or as Job 17:8, displeasure, as a not merely passive but moral incident) if calamity came upon him, and he did not allow his palate (חך as the instrument of speech, like Job 6:30) to sin by asking God that he might die as a curse. Love towards an enemy is enjoined by the Thora, Ex 23:4, but it is more or less with a national limitation, Lev 19:18, because the Thora is the law of a people shut out from the rest of the world, and in a state of war against it (according to which Mt 5:43 is to be understood); the books of the Chokma, however (comp. Prov 24:17; Prov 25:21), remove every limit from the love of enemies, and recognise no difference, but enjoin love towards man as man. With Job 31:30 this strophe closes. Among modern expositors, only Arnh. takes in Job 31:31 as belonging to it: "Would not the people of my tent then have said: Would that we had of his flesh?! we have not had enough of it," i.e., we would eat him up both skin and hair. Of course it does not mean after the manner of cannibals, but figuratively, as Job 19:22; but in a figurative sense "to eat any one's flesh" in Semitic is equivalent to lacerare, vellicare, obtrectare (vid., on Job 19:22, and comp. also Sur. xlix. 12 of the Koran, and Schultens' Erpenius, pp. 592f.), which is not suitable here, as in general this drawing of Job 31:31 to Job 31:29 is in every respect, and especially that of the syntax, inadmissible. It is the duty of beneficence, which Job acknowledges having practised, in Job 31:31.
John Gill
31:29 If I rejoiced at the destruction of him that hated me,.... Job, though a good man, had his enemies, as all good men have, and that because of their goodness, and who hated him with an implacable hatred, without a cause, there being a rooted bitter enmity in the seed of the serpent against the godly in all generations; on whom sooner or later, at one time or another, destruction comes, one calamity or another on their families, diseases on their bodies, loss of substance, death of themselves or relatives; now it is a common thing with wicked men to rejoice in the adversity of their enemies, but good men should not do so; yet it is a difficult thing, and requires a large measure of grace, and that in exercise, not to feel any pleasing emotion, a secret joy and inward pleasure, at the hearing of anything of this sort befalling an enemy; which is a new crime Job purges himself from:
or lifted up myself when evil found him; either the evil of sin, which sooner or later finds out the sinner, charges him with guilt, and requires punishment, or the evil of punishment for sin; which, though it may seem to move slowly, pursues the sinner, and will overtake him, and light upon him. Mr. Broughton renders the words, "and bestirred me when he found loss": loss in his family, in his cattle, and in his substance; now, when this was the case, Job did not raise up himself in a haughty manner, and insult and triumph over him, or stir up himself to joy and rejoicing, or to make joyful motions, as Aben Ezra and Ben Gersom interpret it; and by his gestures show that he was elated with the evil that had befallen his enemy; indeed so far as the fall and destruction of the wicked make for the public good, for the interest of religion, for the glory of God, and the honour of his justice, it is lawful for good men to rejoice thereat; but not from a private affection, or from a private spirit of revenge, see Ps 58:10.
John Wesley
31:29 Lift up - Heb. stirred up myself to rejoice and insult over his misery.
Robert Jamieson, A. R. Fausset and David Brown
31:29 lifted up myself--in malicious triumph (Prov 17:5; Prov 24:17; Ps 7:4).
31:3031:30: ապա լուիցէ՛ ունկն իմ զանէծս իմ. զզուեցայց ապա եւ ես ՚ի ժողովրդենէ իմմէ դսրովեալ։
30 թող ականջներս լսեն անէծքն իմ, թող արհամարհուեմ ու քամահրուեմ իմ ժողովրդից:
30 (Լեզուիս* ալ չթողուցի, որ մեղք գործէ՝ Անէծքով անոր մեռնիլը ուզելով)
[311]ապա լուիցէ ունկն իմ զանէծս իմ, զզուեցայց ապա եւ ես ի ժողովրդենէ իմմէ դսրովեալ:

31:30: ապա լուիցէ՛ ունկն իմ զանէծս իմ. զզուեցայց ապա եւ ես ՚ի ժողովրդենէ իմմէ դսրովեալ։
30 թող ականջներս լսեն անէծքն իմ, թող արհամարհուեմ ու քամահրուեմ իմ ժողովրդից:
30 (Լեզուիս* ալ չթողուցի, որ մեղք գործէ՝ Անէծքով անոր մեռնիլը ուզելով)
zohrab-1805▾ eastern-1994▾ western am▾
31:3031:30 Не позволял я устам моим грешить проклятием души его.
31:30 ἀκούσαι ακουω hear ἄρα αρα.2 it follows τὸ ο the οὖς ους ear μου μου of me; mine τὴν ο the κατάραν καταρα curse μου μου of me; mine θρυληθείην θρυλεω though; while ἄρα αρα.2 it follows ὑπὸ υπο under; by λαοῦ λαος populace; population μου μου of me; mine κακούμενος κακοω do bad; turn bad
31:30 וְ wᵊ וְ and לֹא־ lō- לֹא not נָתַ֣תִּי nāṯˈattî נתן give לַ la לְ to חֲטֹ֣א ḥᵃṭˈō חטא miss חִכִּ֑י ḥikkˈî חֵךְ palate לִ li לְ to שְׁאֹ֖ל šᵊʔˌōl שׁאל ask בְּ bᵊ בְּ in אָלָ֣ה ʔālˈā אָלָה curse נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
31:30. non enim dedi ad peccandum guttur meum ut expeterem maledicens animam eiusFor I have not given my mouth to sin, by wishing a curse to his soul.
30. (Yea, I suffered not my mouth to sin by asking his life with a curse;)
31:30. for I have not been given my throat to sin by asking for a curse on his soul;
31:30. Neither have I suffered my mouth to sin by wishing a curse to his soul.
Neither have I suffered my mouth to sin by wishing a curse to his soul:

31:30 Не позволял я устам моим грешить проклятием души его.
31:30
ἀκούσαι ακουω hear
ἄρα αρα.2 it follows
τὸ ο the
οὖς ους ear
μου μου of me; mine
τὴν ο the
κατάραν καταρα curse
μου μου of me; mine
θρυληθείην θρυλεω though; while
ἄρα αρα.2 it follows
ὑπὸ υπο under; by
λαοῦ λαος populace; population
μου μου of me; mine
κακούμενος κακοω do bad; turn bad
31:30
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נָתַ֣תִּי nāṯˈattî נתן give
לַ la לְ to
חֲטֹ֣א ḥᵃṭˈō חטא miss
חִכִּ֑י ḥikkˈî חֵךְ palate
לִ li לְ to
שְׁאֹ֖ל šᵊʔˌōl שׁאל ask
בְּ bᵊ בְּ in
אָלָ֣ה ʔālˈā אָלָה curse
נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul
31:30. non enim dedi ad peccandum guttur meum ut expeterem maledicens animam eius
For I have not given my mouth to sin, by wishing a curse to his soul.
31:30. for I have not been given my throat to sin by asking for a curse on his soul;
31:30. Neither have I suffered my mouth to sin by wishing a curse to his soul.
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Adam Clarke: Commentary on the Bible - 1831
31:30: Neither have I suffered my mouth to sin - I have neither spoken evil of him, nor wished evil to him. How few of those called Christians can speak thus concerning their enemies; or those who have done them any mischief!
Albert Barnes: Notes on the Bible - 1834
31:30: Neither have I suffered my mouth - Margin, as in Hebrew, palate. The word is often used for the mouth in general, and especially as the organ of the voice from the use and importance of the palate in speaking. Pro 8:7. "For my palate (חכי chikiy) speaketh truth." It is used as the organ of taste, ; compare ; Psa 119:103.
By wishing a curse to his soul - It must have been an extraordinary degree of piety which would permit a man to say this with truth, that he had never harbored a wish of injury to an enemy. Few are the people, probably, even now, who could say this, and who are enabled to keep their minds free from every wish that calamities and woes may overtake those who are seeking their hurt. Yet this is the nature of true religion. It controls the heart, represses the angry and Rev_engeful feelings, and creates in the soul an earnest desire for the happiness even of those who injure us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:30: have: Exo 23:4, Exo 23:5; Mat 5:43, Mat 5:44; Rom 12:14; Pe1 2:22, Pe1 2:23, Pe1 3:9
mouth: Heb. palate, Ecc 5:2, Ecc 5:6; Mat 5:22, Mat 12:36; Jam 3:6, Jam 3:9, Jam 3:10
Job 31:31
John Gill
31:30 Neither have I suffered my mouth to sin,.... Which, as it is the instrument of speech, is often the means of much sin; particularly of cursing men, and expressing much bitterness against enemies; but Job laid an embargo upon it, kept it as with a bridle, restrained it from uttering any evil, or wishing any to his worst adversaries; which is difficult to do, when provocations are given, as follows:
by wishing a curse to his soul; not to his soul as distinct from his body, being the superior excellency and immortal part; that it be everlastingly damned, as wicked men wish to their own souls, and the souls of others, but to his person, wishing some calamity might befall him, some disease seize upon him, or that God would take him away by death: Job would never suffer himself to wish anything of this kind unto his enemy.
Robert Jamieson, A. R. Fausset and David Brown
31:30 mouth--literally, "palate." (See on Job 6:30).
wishing--literally, "so as to demand his (my enemy's) soul," that is, "life by a curse." This verse parenthetically confirms Job 31:30. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel spirit, which was the end of the law (compare Lev 19:18; Deut 23:6, with Mt 5:43-44).
31:3131:31: Եթէ ասացին զինէն բազում անգամ աղախնայք իմ. Ո՛ տայր մեզ յագել ՚ի մարմնոց նորա. զի յո՛յժ քաղցր էի նոցա[9389]։ [9389] Ոմանք. ՚Ի մարմնոյ նորա։
31 Եթէ իմ մասին աղախիններիս բազմութիւնն ասի՝ “Երանի՜ նրա մսով յագենանք”, քանզի քաղցր էի ես նրանց համար
31 Եթէ վրանիս մարդիկը չըսին՝‘Ո՞վ անոր միսէն չէ կշտացած*’
եթէ ասացին զինէն բազում անգամ աղախնայք իմ. Ո՛ տայր մեզ յագել ի մարմնոյ նորա. զի յոյժ քաղցր էի նոցա:

31:31: Եթէ ասացին զինէն բազում անգամ աղախնայք իմ. Ո՛ տայր մեզ յագել ՚ի մարմնոց նորա. զի յո՛յժ քաղցր էի նոցա[9389]։
[9389] Ոմանք. ՚Ի մարմնոյ նորա։
31 Եթէ իմ մասին աղախիններիս բազմութիւնն ասի՝ “Երանի՜ նրա մսով յագենանք”, քանզի քաղցր էի ես նրանց համար
31 Եթէ վրանիս մարդիկը չըսին՝‘Ո՞վ անոր միսէն չէ կշտացած*’
zohrab-1805▾ eastern-1994▾ western am▾
31:3131:31 Не говорили ли люди шатра моего: о, если бы мы от мяс его не насытились?
31:31 εἰ ει if; whether δὲ δε though; while καὶ και and; even πολλάκις πολλακις often εἶπον επω say; speak αἱ ο the θεράπαιναί θεραπαινα of me; mine τίς τις.1 who?; what? ἂν αν perhaps; ever δῴη διδωμι give; deposit ἡμῖν ημιν us τῶν ο the σαρκῶν σαρξ flesh αὐτοῦ αυτος he; him πλησθῆναι πληθω fill; fulfill λίαν λιαν very μου μου of me; mine χρηστοῦ χρηστος suitable; kind ὄντος ειμι be
31:31 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not אָ֭מְרוּ ˈʔāmᵊrû אמר say מְתֵ֣י mᵊṯˈê מַת man אָהֳלִ֑י ʔohᵒlˈî אֹהֶל tent מִֽי־ mˈî- מִי who יִתֵּ֥ן yittˌēn נתן give מִ֝ ˈmi מִן from בְּשָׂרֹ֗ו bbᵊśārˈô בָּשָׂר flesh לֹ֣א lˈō לֹא not נִשְׂבָּֽע׃ niśbˈāʕ שׂבע be sated
31:31. si non dixerunt viri tabernaculi mei quis det de carnibus eius ut saturemurIf the men of my tabernacle have not said: Who will give us of his flesh that we may be filled?
31. If the men of my tent said not, Who can find one that hath not been satisfied with his flesh?
31:31. if the men around my tabernacle have not said: “He might give us some of his food, so that we will be filled,”
31:31. If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.
If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied:

31:31 Не говорили ли люди шатра моего: о, если бы мы от мяс его не насытились?
31:31
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
πολλάκις πολλακις often
εἶπον επω say; speak
αἱ ο the
θεράπαιναί θεραπαινα of me; mine
τίς τις.1 who?; what?
ἂν αν perhaps; ever
δῴη διδωμι give; deposit
ἡμῖν ημιν us
τῶν ο the
σαρκῶν σαρξ flesh
αὐτοῦ αυτος he; him
πλησθῆναι πληθω fill; fulfill
λίαν λιαν very
μου μου of me; mine
χρηστοῦ χρηστος suitable; kind
ὄντος ειμι be
31:31
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
אָ֭מְרוּ ˈʔāmᵊrû אמר say
מְתֵ֣י mᵊṯˈê מַת man
אָהֳלִ֑י ʔohᵒlˈî אֹהֶל tent
מִֽי־ mˈî- מִי who
יִתֵּ֥ן yittˌēn נתן give
מִ֝ ˈmi מִן from
בְּשָׂרֹ֗ו bbᵊśārˈô בָּשָׂר flesh
לֹ֣א lˈō לֹא not
נִשְׂבָּֽע׃ niśbˈāʕ שׂבע be sated
31:31. si non dixerunt viri tabernaculi mei quis det de carnibus eius ut saturemur
If the men of my tabernacle have not said: Who will give us of his flesh that we may be filled?
31:31. if the men around my tabernacle have not said: “He might give us some of his food, so that we will be filled,”
31:31. If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32. Доброжелательство к врагам было проявлением свойственного Иову человеколюбия, простиравшегося на совершенно чуждых ему лиц (странников) и выражавшегося в широком гостеприимстве. Свидетелями этого являются "люди шатра его", - слуги, говорящие, что не было человека, который бы не насытился от его блюд.
Adam Clarke: Commentary on the Bible - 1831
31:31: If the men of my tabernacle said - I believe the Targum gives the best sense here: - "If the men of my tabernacle have not said, Who hath commanded that we should not be satisfied with his flesh?" My domestics have had all kindness shown them; they have lived like my own children, and have been served with the same viands as my family. They have never seen flesh come to my table, when they have been obliged to live on pulse. Mr. Good's translation is nearly to the same sense: -
"If the men of my tabernacle do not exclaim,
Who hath longed for his meat without fullness?"
"Where is the man that has not been satisfied with his flesh?" i.e., fed to the full with the provisions from his table. See Pro 23:20; Isa 23:13, and Dan 10:3.
Albert Barnes: Notes on the Bible - 1834
31:31: If the men of my tabernacle - The men of my tent; or those who dwell with me. The reference is doubtless to those who were in his employ, and who, being constantly with him, had an opportunity to observe his manner of life. On this verse there has been a great variety of exposition, and interpreters are by no means agreed as to its meaning. Herder connects it with the pRev_ious verse, and renders it,
"No! my tongue uttered no evil word,
Nor any imprecation against him,
When the men of my tent said,
'O that we had his flesh, it would satisfy us.'"
That is, though he were the bitterest enemy of my house, and all were in open violence. Noyes translates it,
"Have not the men of my tent exclaimed,
'Who is there that hath not been satisfied with his meat?'"
Umbreit supposes that it is designed to celebrate the benevolence of Job, and that the meaning is, that all his companions - the inmates of his house - could bear him witness that not one of the poor was allowed to depart without being satisfied with his hospitality. They were abundantly fed, and their needs supplied. The verse is undoubtedly to be regarded as connected, as Ikenius supposes, with the following, and is designed to illustrate the hospitality of Job. His object is to show that those who dwelt with him, and who had every opportunity of knowing all about him, could never say that the stranger was not hospitably entertained. The phrase, "If the men of my tabernacle said not," means, that a case never occurred in which they could not make use of the language which follows, they never could say that the stranger was not hospitably entertained.
Oh that we had - The phrase נתן מי mı̂ y nâ than, commonly means, "O that" - as the Latin Utinam - implying a wish or desire. See ; . But here the phrase seems to be used in the sense of "Who will give, or who will show or furnish" (compare ); and the sense is, "Who will refer to one instance in which the stranger has not been hospitably entertained?"
Of his flesh! we cannot be satisfied - Or, rather, "Who will refer to an instance in which it can be said that we have not been satisfied from his flesh, that is, from his table, or by his hospitality?" The word flesh here cannot mean, as our translation would seem to imply, the flesh of Job himself, as if it were to be torn and lacerated with a spirit of Rev_enge, but that which his table furnished by a generous hospitality. The Septuagint renders this, "If my maid-servants have often said, O that we had some of his flesh to eat! while I was living luxuriously." For a great variety of opinions on the passage, see Schultens in loc. The above interpretation of Ikenius is the most simple, natural, and obvious of any which have been proposed, and is adopted by Schultens and Rosenmuller.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:31: the men: Sa1 24:4, Sa1 24:10, Sa1 26:8; Sa2 16:9, Sa2 16:10, Sa2 19:21, Sa2 19:22; Jer 40:15, Jer 40:16; Luk 9:54, Luk 9:55; Luk 22:50, Luk 22:51
Oh: Job 19:22; Psa 27:2, Psa 35:25; Pro 1:11, Pro 1:12, Pro 1:18; Mic 3:2, Mic 3:3
Job 31:32
Carl Friedrich Keil and Franz Delitzsch
31:31
31 If the people of my tent were not obliged to say:
Where would there be one who has not been satisfied with his flesh?! -
32 The stranger did not lodge out of doors,
I opened my door towards the street.
Instead of אמרוּ, it might also be יאמרוּ (dicebant); the perf., however, better denotes not merely what happens in a general way, but what must come to pass. The "people of the tent" are all who belong to it, like the Arab. ahl (tent, metonym. dwellers in the tent), here pre-eminently the servants, but without the expression in itself excluding wife, children, and relations. The optative מי־יתּן, so often spoken of already, is here, as in Job 31:35; Job 14:4; Job 29:2, followed by the acc. objecti, for נשׂבּע is part. with the long accented a (quis exhibebit or exhibeat non saturatum), and מבּשׂרו is not meant of the flesh of the person (as even the lxx in bad taste renders: that his maids would have willingly eaten him, their kind master, up from love to him), but of the flesh of the cattle of the host. Our translation follows the accentuation, which, however, perhaps proceeds from an interpretation like that of Arnheim given above. His constant and ready hospitality is connected with the mention of his abundant care and provision for his own household. It is unnecessary to take ארח, with the ancient versions, for ארח, or so to read it; לארח signifies towards the street, where travellers are to be expected, comp. Pirke aboth i. 5: "May thy house be open into the broad place (לרוחה), and may the poor be thy guests." The Arabs pride themselves on the exercise of hospitality. "To open a guest-chamber" is the same as to establish one's own household in Arabic. Stories of judgments by which the want of hospitality has been visited, form an important element of the popular traditions of the Arabs.
(Note: In the spring of 1860 - relates Wetzstein - as I came out of the forest of Glan, I saw the water of Rm lying before us, that beautiful round crater in which a brook that runs both summer and winter forms a clear but fishless lake, the outflow of which underground is recognised as the fountain of the Jordan, which breaks forth below in the valley out of the crater Tell el-Kadi; and I remarked to my companion, the physician Regeb, the unusual form of the crater, when my Beduins, full of astonishment, turned upon me with the question, "What have you Franks heard of the origin of this lake?" On being asked what they knew about it, they related how that many centuries ago a flourishing village once stood here, the fields of which were the plain lying between the water and the village of Megdel Shems. One evening a poor traveller came while the men were sitting together in the open place in the middle of the village, and begged for a supper and a resting-place for the night, which they refused him. When he assured them that he had eaten nothing since the day before, an old woman amidst general laughter reached out a gelle (a cake of dried cow-dung, which is used for fuel), and drove him out of the village. Thereupon the man went to the village of Nimra (still standing, south of the lake), where he related his misfortune, and was taken in by them. The next morning, when the inhabitants of Nimra woke, they found a lake where the neighbouring village had stood.)
Geneva 1599
31:31 If the men of my (u) tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.
(u) My servants moved me to be avenged of my enemy, yet I never wished him harm.
John Gill
31:31 If the men of my tabernacle,.... Either his friends, that came to visit him, and take a meal with him, and would sometimes tarry awhile with him in his house, being very free and familiar with him; and who were, as it were, at home in his tabernacle; or rather his domestic servants, that were under his roof, and dwelt in his house, see Job 19:15; if these
said not, oh that we had of his flesh! we cannot be satisfied; of the flesh of Job's enemy; and the sense is that his servants used to say, are cannot bear to see our master so ill used and insulted by his enemy; we wish he would only allow us to avenge him on him, we would eat him up alive; we would devour him, and destroy him at once; nor can we be satisfied unless we have leave to do it: and so this is a further proof of Job's patience with his enemies, that though he had fetters on in his family, his servants solicited him to revenge, yet he abstained from it; which may be exemplified in the cases of David and of Christ, 1Kings 26:8, though some think these words express Job's patience towards his servants, who were so angry with him for the strict discipline he observed in his house, that they wished they had his flesh to eat, and could not be satisfied without it; and yet, so far was he from taking pleasure in the calamities of his enemies, and wishing ill to them, that he did not resent the ill natured speeches of his servants, and avenge himself on them for their wicked insults upon him: but it can hardly be thought that Job would keep such wicked servants in his house; but perhaps Job here enters upon a new crime, which he clears himself of, and is opened more fully in Job 31:32, namely, inhospitality to strangers; since the particle "if" commonly begins a new article in this chapter, and being taken in this sense, various interpretations are given; some, as if Job's servants were displeased with him for his hospitality, that his house was always so full of guests, that they were continually employed in dressing food for them, that they had not time, or that there was not enough left for them to eat of his flesh, his food, and be satisfied with it; or else, as pleased with the plentiful table he kept, and therefore desired to continue always in his service, and eat of his food; nor could they be satisfied with the food of others, or live elsewhere; though perhaps it is best of all to render the words, as by some, who will give, or show the man "that is not satisfied of his flesh?" (h) point out the man in all the neighbourhood that has not been liberally entertained at Job's table to his full satisfaction and content; and his liberality did not extend only to his neighbours, but to strangers also; as follows.
(h) So Schultens, "quis"; and Ikenius, apud ib.
John Wesley
31:31 If - My domesticks and familiar friends. His flesh - This is farther confirmation of Job's charitable disposition to his enemy. Although all who were daily conversant with him, and were witnesses of his and their carriage, were so zealous in Job's quarrel, that they protested they could eat their flesh, and could not be satisfied without. Yet he restrained both them and himself from executing vengeance upon them.
Robert Jamieson, A. R. Fausset and David Brown
31:31 That is, Job's household said, Oh, that we had Job's enemy to devour, we cannot rest satisfied till we have! But Job refrained from even wishing revenge (1Kings 26:8; 2Kings 16:9-10). So Jesus Christ (Lk 9:54-55). But, better (see Job 31:32), translated, "Who can show (literally, give) the man who was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat.
31:3231:32: Արտաքոյ ո՛չ ագանէր օտար, զի դուռն իմ բա՛ց էր ամենայն եկելոց[9390]։ [9390] Ոմանք. Ամենայն եկելոյ։
32 (օտարը դրսում չէր օթեւանում. իմ դուռը բաց էր եկուորի առաջ),
32 (Հիւրը երբեք գիշերը դուրսը չէր մնար, Ճանապարհորդին դուռս կը բանայի)
Արտաքոյ ոչ ագանէր օտար, զի դուռն իմ բաց էր ամենայն եկելոց:

31:32: Արտաքոյ ո՛չ ագանէր օտար, զի դուռն իմ բա՛ց էր ամենայն եկելոց[9390]։
[9390] Ոմանք. Ամենայն եկելոյ։
32 (օտարը դրսում չէր օթեւանում. իմ դուռը բաց էր եկուորի առաջ),
32 (Հիւրը երբեք գիշերը դուրսը չէր մնար, Ճանապարհորդին դուռս կը բանայի)
zohrab-1805▾ eastern-1994▾ western am▾
31:3231:32 Странник не ночевал на улице; двери мои я отворял прохожему.
31:32 ἔξω εξω outside δὲ δε though; while οὐκ ου not ηὐλίζετο αυλιζομαι spend the night ξένος ξενος alien; foreigner ἡ ο the δὲ δε though; while θύρα θυρα door μου μου of me; mine παντὶ πας all; every ἐλθόντι ερχομαι come; go ἀνέῳκτο ανοιγω open up
31:32 בַּ֭ ˈba בְּ in † הַ the חוּץ ḥûṣ חוּץ outside לֹא־ lō- לֹא not יָלִ֣ין yālˈîn לין lodge גֵּ֑ר gˈēr גֵּר sojourner דְּ֝לָתַ֗י ˈdᵊlāṯˈay דֶּלֶת door לָ lā לְ to † הַ the אֹ֥רַח ʔˌōraḥ אֹרַח path אֶפְתָּֽח׃ ʔeftˈāḥ פתח open
31:32. foris non mansit peregrinus ostium meum viatori patuitThe stranger did not stay without, my door was open to the traveller.
32. The stranger did not lodge in the street; but I opened my doors to the traveller;
31:32. for the foreigner did not remain at the door, my door was open to the traveler;
31:32. The stranger did not lodge in the street: [but] I opened my doors to the traveller.
The stranger did not lodge in the street: [but] I opened my doors to the traveller:

31:32 Странник не ночевал на улице; двери мои я отворял прохожему.
31:32
ἔξω εξω outside
δὲ δε though; while
οὐκ ου not
ηὐλίζετο αυλιζομαι spend the night
ξένος ξενος alien; foreigner
ο the
δὲ δε though; while
θύρα θυρα door
μου μου of me; mine
παντὶ πας all; every
ἐλθόντι ερχομαι come; go
ἀνέῳκτο ανοιγω open up
31:32
בַּ֭ ˈba בְּ in
הַ the
חוּץ ḥûṣ חוּץ outside
לֹא־ lō- לֹא not
יָלִ֣ין yālˈîn לין lodge
גֵּ֑ר gˈēr גֵּר sojourner
דְּ֝לָתַ֗י ˈdᵊlāṯˈay דֶּלֶת door
לָ לְ to
הַ the
אֹ֥רַח ʔˌōraḥ אֹרַח path
אֶפְתָּֽח׃ ʔeftˈāḥ פתח open
31:32. foris non mansit peregrinus ostium meum viatori patuit
The stranger did not stay without, my door was open to the traveller.
31:32. for the foreigner did not remain at the door, my door was open to the traveler;
31:32. The stranger did not lodge in the street: [but] I opened my doors to the traveller.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
31:32: The stranger did not lodge in the street - My kindness did not extend merely to my family, domestics, and friends; the stranger - he who was to me perfectly unknown, and the traveler - he who was on his journey to some other district, found my doors ever open to receive them, and were refreshed with my bed and my board.
Albert Barnes: Notes on the Bible - 1834
31:32: The stranger did not lodge in the street - This is designed to illustrate the sentiment in the pRev_ious verse, and to express his consciousness that he had showed the most generous hospitality.
But I opened my doors to the traveler - Margin, or way. The word used here ארח 'ô rach means properly way, path, road; but it also denotes those who travel on such a way; see , "The troops of Tema looked," Hebrew ארח תימא tê ymâ' 'ô rach - the ways, or paths of Tema; that is, those who traveled in those paths. Vulgate here, viatori. Septuagint, "To everyone that came" - παντί ἐλθόντι panti elthonti. This was one of the methods of hospitality - the central and crowning virtue among the Arabs to this day, and among the Orientals in all ages. Among the boasts of hospitality, showing the place which this virtue had in their estimation, and the methods by which it was practiced, we may refer to such expressions as the following: "I occupy the public way with my tent;" that is, to every traveler without distinction, my tent is open and my table is spread. "He makes the public path the place for the cords of his tent;" that is, he fixed the pins and cords of his tent in the midst of the public highway, so that every traveler might enter. These examples are quoted by Schultens from the Hamasa. Another beautiful example may be taken from the same collection of Arabic poems. I give the Latin translation of Schultens:
Quam saepe latratum imitanti viatori, cui resonabat echo
Suscitavi ignem, cujus lignum luculentum
Properusque surrexi ad eum, ut praedae mihi loco esset,
Prae metu ne populus mens eum ante me occuparet.
That is, "How often to the traveler, imitating the bark of the dog, and the echo of whose voice was heard, have I kindled a fire, the shining wood of which I quick raised up to him, as one would hasten to the prey, in fear lest someone of my own people should anticipate me in the privileges and rites of hospitality." The allusion to the imitation of the barking of a dog here, refers to the custom of travelers at night, who make this noise when they need a place of rest. This sound is responded to by the dogs which watch around the tents of their masters, and the sound is the signal for a general rush to show hospitality to the stranger. Burckhardt, speaking of the inhabitants of the Houran - the country east of the Jordan, and south of Damascus, says, "A traveler may alight at any house he pleases; a mat will be immediately spread for him, coffee made, and a breakfast or dinner set before him. In entering a village it has often happened to me, that several persons presented themselves, each begging that I would lodge at his house. It is a point of honor with the host never to receive the smallest return from a guest. Besides the private habitations, which offer to every traveler a secure night's shelter, there is in every village the Medhafe of the Sheikh, where all strangers of decent appearance are received and entertained. It is the duty of the Sheikh to maintain this Medhafe, which is like a tavern, with the difference that the host himself pays the bill. The Sheikh has public allowance to defray these expenses, and hence a man of the Houran, intending to travel about for a fortnight never thinks of putting a single para in his pocket; he is sure of being every where well received, and of living better, perhaps, than at his own home." Travels in Syria, pp. 294, 295.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:32: The stranger: Job 31:17, Job 31:18; Gen 19:2, Gen 19:3; Jdg 19:15, Jdg 19:20, Jdg 19:21; Isa 58:7; Mat 25:35, Mat 25:40, Mat 25:44, Mat 25:45; Rom 12:13; Ti1 5:10; Heb 13:2; Pe1 4:9
traveller: or, way
Job 31:33
John Gill
31:32 The stranger did not lodge in the street,.... By a stranger is not meant an unconverted man, that is a stranger to God and godliness, to Christ, and the way of salvation by him, to the Spirit of God and spiritual things, nor a good man, who is a stranger and pilgrim on earth; but one that is out of his nation and country, and at a distance from it, whether a good man or a bad man; these Job would not suffer to lie in the streets in the night season, exposed to the air and the inclemencies of it; see Judg 19:15;
but I opened my doors to the traveller; even all the doors of his house, to denote his great liberality, that as many as would might enter it; and this was done by himself, or, however, by his order; and some think that it signifies that he was at his door, waiting and watching for travellers to invite them in, as Abraham and Lot, Gen 18:1; or his doors were opened "to the way" (i): as it may be rendered, to the roadside; his house was built by the wayside; or, however, the doors which lay towards that side were thrown open for travellers to come in at as they pleased, and when they would; so very hospitable and kind to strangers and travellers was Job, and so welcome were they to his house and the entertainment of it, see Heb 13:2.
(i) "ad semitam seu viam", Mercerus; "versus viam", Piscator, Michaelis; Ben Gersom.
Robert Jamieson, A. R. Fausset and David Brown
31:32 traveller--literally, "way," that is, wayfarers; so expressed to include all of every kind (2Kings 12:4).
31:3331:33: Եթէ թաքուցի զմեղս իմ ակամա՛յ մեղուցեալ.
33 թէ թաքցրեցի ակամայ գործած ես իմ մեղքերը
33 Եթէ յանցանքներս Ադամին* պէս ծածկեցի Ու անօրէնութիւնս ծոցիս մէջ պահեցի
[312]եթէ թաքուցի զմեղս իմ ակամայ մեղուցեալ:

31:33: Եթէ թաքուցի զմեղս իմ ակամա՛յ մեղուցեալ.
33 թէ թաքցրեցի ակամայ գործած ես իմ մեղքերը
33 Եթէ յանցանքներս Ադամին* պէս ծածկեցի Ու անօրէնութիւնս ծոցիս մէջ պահեցի
zohrab-1805▾ eastern-1994▾ western am▾
31:3331:33 Если бы я скрывал проступки мои, как человек, утаивая в груди моей пороки мои,
31:33 εἰ ει if; whether δὲ δε though; while καὶ και and; even ἁμαρτὼν αμαρτανω sin ἀκουσίως ακουσιως hide τὴν ο the ἁμαρτίαν αμαρτια sin; fault μου μου of me; mine
31:33 אִם־ ʔim- אִם if כִּסִּ֣יתִי kissˈîṯî כסה cover כְ ḵᵊ כְּ as אָדָ֣ם ʔāḏˈām אָדָם Adam פְּשָׁעָ֑י pᵊšāʕˈāy פֶּשַׁע rebellion לִ li לְ to טְמֹ֖ון ṭᵊmˌôn טמן hide בְּ bᵊ בְּ in חֻבִּ֣י ḥubbˈî חֹב pocket עֲוֹֽנִי׃ ʕᵃwˈōnî עָוֹן sin
31:33. si abscondi quasi homo peccatum meum et celavi in sinu meo iniquitatem meamIf as a man I have hid my sin, and have concealed my iniquity in my bosom.
33. If like Adam I covered my transgressions, by hiding mine iniquity in my bosom;
31:33. if, as man does, I have hidden my sin and have concealed my iniquity in my bosom;
31:33. If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:
If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:

31:33 Если бы я скрывал проступки мои, как человек, утаивая в груди моей пороки мои,
31:33
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ἁμαρτὼν αμαρτανω sin
ἀκουσίως ακουσιως hide
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
μου μου of me; mine
31:33
אִם־ ʔim- אִם if
כִּסִּ֣יתִי kissˈîṯî כסה cover
כְ ḵᵊ כְּ as
אָדָ֣ם ʔāḏˈām אָדָם Adam
פְּשָׁעָ֑י pᵊšāʕˈāy פֶּשַׁע rebellion
לִ li לְ to
טְמֹ֖ון ṭᵊmˌôn טמן hide
בְּ bᵊ בְּ in
חֻבִּ֣י ḥubbˈî חֹב pocket
עֲוֹֽנִי׃ ʕᵃwˈōnî עָוֹן sin
31:33. si abscondi quasi homo peccatum meum et celavi in sinu meo iniquitatem meam
If as a man I have hid my sin, and have concealed my iniquity in my bosom.
31:33. if, as man does, I have hidden my sin and have concealed my iniquity in my bosom;
31:33. If I covered my transgressions as Adam, by hiding mine iniquity in my bosom:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34. Благочестие и нравственность Иова не были показными. Если бы он, в действительности порочный, скрывал, как Адам (евр. "кеадам"; синод, "человек"), свои проступки (Быт III:12), то боязнь быть обличенным, вызвать презрение сограждан заставила бы его скрываться, не позволила бы выйти за двери своего шатра (ср. Быт III:8-10). Но он пользовался почетом и уважением, принимал участие в решении общественных дел (XXIX:7-10, 21-25), следовательно, ему было чуждо лицемерие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 If I covered my transgressions as Adam, by hiding mine iniquity in my bosom: 34 Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door? 35 Oh that one would hear me! behold, my desire is, that the Almighty would answer me, and that mine adversary had written a book. 36 Surely I would take it upon my shoulder, and bind it as a crown to me. 37 I would declare unto him the number of my steps; as a prince would I go near unto him. 38 If my land cry against me, or that the furrows likewise thereof complain; 39 If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: 40 Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.
We have here Job's protestation against three more sins, together with his general appeal to God's bar and his petition for a hearing there, which, it is likely, was intended to conclude his discourse (and therefore we will consider it last), but that another particular sin occurred, from which he thought it requisite to acquit himself. He clears himself from the charge,
I. Of dissimulation and hypocrisy. The general crime of which his friends accused him was that, under the cloak of a profession of religion, he had kept up secret haunts of sin, and that really he was as bad as other people, but had the art of concealing it. Zophar insinuated (ch. xx. 12) that he hid his iniquity under his tongue. "No," says Job, "I never did (v. 33), I never covered my transgression as Adam, never palliated a sin with frivolous excuses, nor made fig-leaves the shelter of my shame, nor ever hid my iniquity in my bosom, as a fondling, a darling, that I could by no means part with, or as stolen goods which I dreaded the discovery of." It is natural to us to cover our sins; we have it from our first parents. We are loth to confess our faults, willing to extenuate them and make the best of ourselves, to devolve the blame upon others, as Adam on his wife, not without a tacit reflection upon God himself. But he that thus covers his sins shall not prosper, Prov. xxviii. 13. Job, in this protestation, intimates two things, which were certain evidences of his integrity:-- 1. That he was not guilty of any great transgression or iniquity, inconsistent with sincerity, which he had now industriously concealed. In this protestation he had dealt fairly, and, while he denies some sins, was not conscious to himself that he allowed himself in any. 2. That what transgression and iniquity he had been guilty of (Who is there that lives and sins not?) he had always been ready to own it, and, as soon as ever he perceived he had said or done amiss, he was ready to unsay it and undo it, as far as he could, by repentance, confessing it both to God and man, and forsaking it: this is doing honestly.
II. From the charge of cowardice and base fear. His courage in that which is good he produces as an evidence of his sincerity in it (v. 34): Did I fear a great multitude, that I kept silence? No, all that knew Job knew him to be a man of undaunted resolution in a good cause, that boldly appeared, spoke, and acted, in defence of religion and justice, and did not fear the face of man nor was ever threatened or brow-beaten out of his duty, but set his face as a flint. Observe, 1. What great conscience Job had made of his duty as a magistrate, or a man of reputation, in the place where he lived. He did not, he durst not, keep silence when he had a call to speak in an honest cause, or keep within doors when he had a call to go abroad to do good. The case may be such that it may be our sin to be silent and retired, as when we are called to reprove sin and bear our testimony against it, to vindicate the truths and ways of God, to do justice to those who are injured or oppressed, or in any way to serve the public or to do honour to our religion. 2. What little account Job made of the discouragements he met with in the way of his duty. He valued not the clamours of the mob, feared not a great multitude, nor did he value the menaces of the mighty: The contempt of families never terrified him. He was not deterred by the number or quality, the scorns or insults, or the injurious from doing justice to the injured; no, he scorned to be swayed and biassed by any such considerations, nor ever suffered a righteous cause to be run down by a high hand. He feared the great God, not the multitude, and his curse, not the contempt of families.
III. From the charge of oppression and violence, and doing wrong to his poor neighbours. And here observe,
1. What his protestation is--that the estate he had he both got and used honestly, so that his land could not cry out against him nor the furrows thereof complain (v. 38), as they do against those who get the possession of them by fraud and extortion, Hab. ii. 9-11. The whole creation is said to groan under the sin of man; but that which is unjustly gained and held cries out against a man, and accuses him, condemns him, and demands justice against him for the injury. Rather than his oppression shall go unpunished the very ground and the furrows of it shall witness against him, and be his prosecutors. Two things he could say safely concerning his estate:-- (1.) That he never ate the fruits of it without money, v. 39. What he purchased he paid for, as Abraham for the land he bought (Gen. xxiii. 16), and David, 2 Sam. xxiv. 24. The labourers that he employed had their wages duly paid them, and, if he made use of the fruits of those lands that he let out, he paid his tenants for them, or allowed it in their rent. (2.) That he never caused the owners thereof to lose their life, never got an estate, as Ahab got Naboth's vineyard, by killing the heir and seizing the inheritance, never starved those that held lands of him nor killed them with hard bargains and hard usage. No tenant, no workman, no servant, he had, could complain of him.
2. How he confirms his protestation. He does it, as often before, with a suitable imprecation (v. 40): "If I have got my estate unjustly, let thistles grow instead of wheat, the worst of weeds instead of the best of grains." When men get estates unjustly they are justly deprived of the comfort of them, and disappointed in their expectations from them. They sow their land, but they sow not that body that shall be. God will give it a body. It was sown wheat, but shall come up thistles. What men do not come honestly by will never do them any good. Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (v. 35-37): O that he would hear me, even that the Almighty would answer me! This was what he desired and often complained that he could not obtain; and, now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called.
(1.) A trial is moved for, and the motion earnestly pressed: "O that one, any one, would hear me; my cause is so good, and my evidence so clear, that I am willing to refer it to any indifferent person whatsoever; but my desire is that the Almighty himself would determine it." An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. But an upright heart does particularly desire to be determined in every thing by the judgment of God, which we are sure is according to the truth. It was holy David's prayer, Search me, O God! and know my heart; and it was blessed Paul's comfort, He that judgeth me is the Lord.
(2.) The prosecutor is called, the plaintiff summoned, and ordered to bring in his information, to say what he has to say against the prisoner, for he stands upon his deliverance: "O that my adversary had written a book--that my friends, who charge me with hypocrisy, would draw up their charge in writing, that it might be reduced to a certainty, and that we might the better join issue upon it." Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament; for, [1.] If it discovered to him any sin he had been guilty of, which he did not yet see, he should be glad to know it, that he might repent of it and get it pardoned. A good man is willing to know the worst of himself and will be thankful to those that will faithfully tell him of his faults. [2.] If it charged him with what was false, he doubted not but to disprove the allegations, that his innocency would be cleared up as the light, and he should come off with so much the more honour. But, [3.] He believed that, when his adversaries came to consider the matter so closely as they must do if they put the charge in writing, the accusations would be trivial and minute, and every one that saw them would say, "If this was all they had to say against him, it was a shame they gave him so much trouble."
(3.) The defendant is ready to make his appearance and to give his accusers all the fair play they can desire. He will declare unto them the number of his steps, v. 37. He will let them into the history of his own life, will show them all the stages and scenes of it. He will give them a narrative of his conversation, what would make against him as well as what would make for him, and let them make what use they pleased of it; and so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him, both to his accuser to hear his charge and to his judge to hear his doom. Thus the testimony of his conscience was his rejoicing.
Hic murus aheneus esto, nil conscire sibi--

Be this thy brazen bulwark of defence,
Still to preserve thy conscience innocence.
Those that have kept their hands without spot from the world, as Job did, may lift up their faces without spot unto God, and may comfort themselves with the prospect of his judgment when they lie under the unjust censures of men. If our hearts condemn us not, then have we confidence towards God.
Thus the words of Job are ended; that is, he has now said all he would say in answer to his friends: he afterwards said something in a way of self-reproach and condemnation (ch. xl. 4, 5, xlii. 2, &c.), but here ends what he had to say in a way of self-defence and vindication. If this suffice not he will say no more; he knows when he has said enough and will submit to the judgment of the bench. Some think the manner of expression intimates that he concluded with an air of assurance and triumph. He now keeps the field and doubts not but to win the field. Who shall lay any thing to the charge of God's elect? It is God that justifies.
Adam Clarke: Commentary on the Bible - 1831
31:33: If I covered my transgressions as Adam - Here is a most evident allusion to the fall. Adam transgressed the commandment of his Maker, and he endeavored to conceal it; first, by hiding himself among the trees of the garden: "I heard thy voice, and went and Hid myself;" secondly, by laying the blame on his wife: "The woman gave me, and I did eat;" and thirdly, by charging the whole directly on God himself: "The woman which Thou Gavest Me to be with me, She gave me of the tree, and I did eat." And it is very likely that Job refers immediately to the Mosaic account in the Book of Genesis. The spirit of this saying is this: When I have departed at any time from the path of rectitude, I have been ready to acknowledge my error, and have not sought excuses or palliatives for my sin.
Albert Barnes: Notes on the Bible - 1834
31:33: If I covered my transgressions as Adam - That is, if I have attempted to hide or conceal them; if, conscious of guilt, I have endeavored to cloak my sins, and to appear righteous. There has been great variety of opinion about the meaning of this expression. The margin reads it, "After the manner of men." Luther, renders it, "Have I covered my wickedness as a man" - Habe ich meine Schalkheit wie ein Menseh gedecht. Coverdale, "Have I ever done any wicked deed where through I shamed myself before men." Herder, "Did I hide my faults like a mean man." Schultens, "If I have covered my sin as Adam." The Vulgate, Quasi homo - "as a man." The Septuagint, "If when I sinned unwillingly (ᾶκουσίως akousiō s - inadvertently, undesignedly) I concealed my sin." Noyes, "After the manner of men." Umbreit, Nach Menschenart - "After the manner of men." Rosenmuller, As Adam. The Chaldee, כאדם, meaning, as Rosenmuller remarks, as Adam; and the Syriac, As men.
The meaning may either be, as people are accustomed to do when they commit a crime - referring to the common practice of the guilty to attempt to cloak their offences, or to the attempt of Adam to hide his sin from his Maker after the fall; Gen 3:7-8. It is not possible to decide with certainty which is the correct interpretation, for either will accord with the Hebrew. But in favor of the supposition that it refers to the effort of Adam to conceal his sin, we may remark, (1.) That there can be little or no doubt that that transaction was known to Job by tradition. (2.) it furnished him a pertinent and striking illustration of the point before him. (3.) the illustration is, by supposing that it refers to him, much more striking than on the other supposition. It is true that people often attempt to conceal their guilt, and that it may be set down as a fact very general in its character; but still it is not so universal that there are no exceptions. But here was a specific and well-known case, and one which, as it was the first, so it was the most sad and melancholy instance that had ever occurred of an attempt to conceal guilt. It was not an attempt, to hide it from man - for there was then no other man to witness it; but an attempt to hide it from God. From such an attempt Job says he was free.
By hiding mine iniquity in my bosom - By attempting to conceal it so that others would not know it. Adam attempted to conceal his fault even from God; and it is common with people, when they have done wrong, to endeavor to hide it from others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:33: covered: Gen 3:7, Gen 3:8, Gen 3:12; Jos 7:11; Pro 28:13; Hos 6:7; Act 5:8; Jo1 1:8-10
as Adam: or, after the manner of men, Hos 6:7
Job 31:34
Carl Friedrich Keil and Franz Delitzsch
31:33
33 If I have hidden my wickedness like Adam,
Concealing my guilt in my bosom,
34 Because I feared the great multitude
And the contempt of families affrighted me,
So that I acted secretly, went not out of the door. -
Most expositors translate כּאדם: after the manner of men; but appropriate as this meaning of the expression is in Ps 82:7, in accordance with the antithesis and the parallelism (which see), it would be as tame here, and altogether expressionless in the parallel passage Hos 6:7 -
(Note: Pusey also (The Minor Prophets with Commentary, P. i. 1861) improves "like men" by translating "like Adam.")
the passage which comes mainly under consideration here - since the force of the prophetic utterance: "they have כאדם transgressed the covenant," consists in this, "that Israel is accused of a transgression which is only to be compared to that of the first man created: here, as there, a like transgression of the expressed will of God" (von Hofmann, Schriftbeweis, i. 412f.); as also, according to Rom 5:14, Israel's transgression is that fact in the historical development of redemption which stands by the side of Adam's transgression. And the mention of Adam in Hosea cannot surprise one, since he also shows himself in other respects to be familiar with the contents of Genesis, and to refer back to it (vid., Genesis, S. 11-13). Still much less surprising is such a reference to primeval history in a book that belongs to the literature of the Chokma (vid., Introduction, 2). The descent of the human race from a single pair, and the fall of those first created, are, moreover, elements in all the ancient traditions; and it is questionable whether the designation of men by beni Adama (children of Adam), among the Moslems, first sprang from the contact of Judaism and Christianity, or whether it was not rather an old Arabic expression. Therefore we translate with Targ., Schult., Boullier, Rosenm., Hitz., Kurtz, and von Hofm.: if I have hidden (disowned) like Adam my transgression. The point of comparison is only the sinner's dread of the light, which became prominent as the prototype for every succeeding age in Adam's hiding himself. The לטמון which follows is meant not so much as indicating the aim, as gerundive (abscondendo); on this use of the inf. constr. with ל, vid., Ew. 280, d. חב, bosom, is ἁπ. γεγρ.; Ges. connects it with the Arab. habba, to love; it is, however, to be derived from the חב, occulere, whence chabı̂be, that which is deep within, a deep valley (comp. חבא, chabaa, with their derivatives); in Aramaic it is the common word for the Hebr. חיק.
Job 31:34
With כּי follows the motive which Job might have had for hiding himself with his sin: he has been neither an open sinner, nor from fear of men and a feeling of honour a secret sinner. He cherished within him no secret accursed thing, and had no need for playing the hypocrite, because he dreaded (ערץ only here with the acc. of the obj. feared) the great multitude of the people (רבּה not adv. but adj.; המון with Mercha-Zinnorith, consequently fem., as עם sometimes, Ew. 174, b), and consequently the moral judgment of the people; and because he feared the stigma of the families, and therefore the loss of honour in the higher circles of society, so that as a consequence he should have kept himself quiet and retired, without going out of the door. One might think of that abhorrence of voluptuousness, with which, in the consciousness of its condemnatory nature, a man shuts himself up in deep darkness; but according to Job 31:33 it is in general deeds that are intended, which Job would have ground for studiously concealing, because if they had become known he would have appeared a person to be scouted and despised: he could frankly and freely meet any person's gaze, and had no occasion to fear the judgment of men, because he feared sin. He did nothing which he should have caused for carefully keeping from the light of publicity. And yet his affliction is to be accounted as the punishment of hidden sin! as proof that he has committed punishable sin, which, however, he will not confess!
Geneva 1599
31:33 If I covered (x) my transgressions as Adam, by hiding mine iniquity in my bosom:
(x) Not confessed it freely, by which it is evident that he justified himself before men, and not before God.
John Gill
31:33 If I covered my transgressions as Adam,.... Job could not be understood, by this account he had given of the holiness of his life, that he thought himself quite free from sin; he had owned himself to be a sinner in several places before, and disclaimed perfection; and here he acknowledges he was guilty of transgressing the law of God, and that in many instances; for he speaks of his "transgressions" in the plural number; but then he did not seek to cover them from the of God or men, but frankly and ingenuously confessed them to both; he did not cover them, palliate, excuse, and extenuate them, as Adam did his, by laying the blame to his wife; and as she by charging it on the serpent; and those excuses they made are the inventions they found out, Eccles 7:29; or the meaning is, Job did not do "as men" (k) in common do; who, when they have sinned, either through fear or shame, endeavour to conceal it, and keep it out of the sight of others, unless they are very hardened and audacious sinners, such as the men of Sodom were, see Hos 6:7;
by hiding mine iniquity in my bosom; meaning perhaps some particular iniquity which his nature was most inclined to; this he did not attempt to hide in secret, as what is put into the bosom is; or that he did not spare it and cherish it, and, from an affection to it, keep it as persons and things beloved are, laid in the bosom; and so Mr. Broughton reads the words, "hiding my sin of a self-love"; either having a self-love to it, or hiding it of self-love, that is, from a principle of self-love, to preserve his honour, credit, and reputation among men.
(k) "ut homo", V. L. Pagninus, Montanus, Beza, Bolducius, Mercerus, Drusius, Schmidt; "more hominum", Junius & Tremellius, Piscator; so Aben Ezra.
John Wesley
31:33 As Adam - As Adam did in Paradise.
Robert Jamieson, A. R. Fausset and David Brown
31:33 Adam--translated by UMBREIT, "as men do" (Hos 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Gen 3:8, Gen 3:10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (Prov 28:13). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. MAGEE, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."
31:3431:34: զի ո՛չ ամաչէի ՚ի բազմակոյտ ամբոխէ, առ ՚ի չպատմելոյ առաջի նոցա։ Եթէ արձակեցի՛ երբէք զտկարն՝ ունայն գոգով ելանել ՚ի դրաց իմոց[9391]։ [9391] Ոմանք. Առ ՚ի չպատմել առաջի։
34 (չէի ամաչում ես բազմութիւնից, որ նրա առաջ չասէի դրանք), եթէ աղքատին ես դատարկ ձեռքով դուրս արի դռնից
34 Շատ բազմութենէ վախնալով Ու ազգերուն անարգութիւնը զիս վախցնելով, Ա՛լ չխօսիմ ու դռնէն չելլեմ։
զի ոչ ամաչէի ի բազմակոյտ ամբոխէ` առ ի չպատմելոյ առաջի նոցա. եթէ արձակեցի երբեք զտկարն` ունայն գոգով ելանել ի դրաց իմոց:

31:34: զի ո՛չ ամաչէի ՚ի բազմակոյտ ամբոխէ, առ ՚ի չպատմելոյ առաջի նոցա։ Եթէ արձակեցի՛ երբէք զտկարն՝ ունայն գոգով ելանել ՚ի դրաց իմոց[9391]։
[9391] Ոմանք. Առ ՚ի չպատմել առաջի։
34 (չէի ամաչում ես բազմութիւնից, որ նրա առաջ չասէի դրանք), եթէ աղքատին ես դատարկ ձեռքով դուրս արի դռնից
34 Շատ բազմութենէ վախնալով Ու ազգերուն անարգութիւնը զիս վախցնելով, Ա՛լ չխօսիմ ու դռնէն չելլեմ։
zohrab-1805▾ eastern-1994▾ western am▾
31:3431:34 то я боялся бы большого общества, и презрение одноплеменников страшило бы меня, и я молчал бы и не выходил бы за двери.
31:34 οὐ ου not γὰρ γαρ for διετράπην διατρεπω multitude; quantity τοῦ ο the μὴ μη not ἐξαγορεῦσαι εξαγορευω in the face; facing αὐτῶν αυτος he; him εἰ ει if; whether δὲ δε though; while καὶ και and; even εἴασα εαω allow; let ἀδύνατον αδυνατος impossible; disabled ἐξελθεῖν εξερχομαι come out; go out θύραν θυρα door μου μου of me; mine κόλπῳ κολπος bosom; bay κενῷ κενος hollow; empty
31:34 כִּ֤י kˈî כִּי that אֶֽעֱרֹ֨וץ׀ ʔˈeʕᵉrˌôṣ ערץ tremble הָ֘מֹ֤ון hˈāmˈôn הָמֹון commotion רַבָּ֗ה rabbˈā רַב much וּ û וְ and בוּז־ vûz- בּוּז contempt מִשְׁפָּחֹ֥ות mišpāḥˌôṯ מִשְׁפָּחָה clan יְחִתֵּ֑נִי yᵊḥittˈēnî חתת be terrified וָ֝ ˈwā וְ and אֶדֹּ֗ם ʔeddˈōm דמם rest לֹא־ lō- לֹא not אֵ֥צֵא ʔˌēṣē יצא go out פָֽתַח׃ fˈāṯaḥ פֶּתַח opening
31:34. si expavi ad multitudinem nimiam et despectio propinquorum terruit me et non magis tacui nec egressus sum ostiumIf I have been afraid at a very great multitude, and the contempt of kinsmen hath terrified me: and have not rather held my peace, and not gone out of the door.
34. Because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and went not out of the door—
31:34. if I became frightened by an excessive crowd, and the disrespect of close relatives alarmed me, so that I would much rather have remained silent or have gone out the door;
31:34. Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, [and] went not out of the door?
Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, [and] went not out of the door:

31:34 то я боялся бы большого общества, и презрение одноплеменников страшило бы меня, и я молчал бы и не выходил бы за двери.
31:34
οὐ ου not
γὰρ γαρ for
διετράπην διατρεπω multitude; quantity
τοῦ ο the
μὴ μη not
ἐξαγορεῦσαι εξαγορευω in the face; facing
αὐτῶν αυτος he; him
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
εἴασα εαω allow; let
ἀδύνατον αδυνατος impossible; disabled
ἐξελθεῖν εξερχομαι come out; go out
θύραν θυρα door
μου μου of me; mine
κόλπῳ κολπος bosom; bay
κενῷ κενος hollow; empty
31:34
כִּ֤י kˈî כִּי that
אֶֽעֱרֹ֨וץ׀ ʔˈeʕᵉrˌôṣ ערץ tremble
הָ֘מֹ֤ון hˈāmˈôn הָמֹון commotion
רַבָּ֗ה rabbˈā רַב much
וּ û וְ and
בוּז־ vûz- בּוּז contempt
מִשְׁפָּחֹ֥ות mišpāḥˌôṯ מִשְׁפָּחָה clan
יְחִתֵּ֑נִי yᵊḥittˈēnî חתת be terrified
וָ֝ ˈwā וְ and
אֶדֹּ֗ם ʔeddˈōm דמם rest
לֹא־ lō- לֹא not
אֵ֥צֵא ʔˌēṣē יצא go out
פָֽתַח׃ fˈāṯaḥ פֶּתַח opening
31:34. si expavi ad multitudinem nimiam et despectio propinquorum terruit me et non magis tacui nec egressus sum ostium
If I have been afraid at a very great multitude, and the contempt of kinsmen hath terrified me: and have not rather held my peace, and not gone out of the door.
31:34. if I became frightened by an excessive crowd, and the disrespect of close relatives alarmed me, so that I would much rather have remained silent or have gone out the door;
31:34. Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, [and] went not out of the door?
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
31:34: Did I fear a great multitude - Was I ever prevented by the voice of the many from decreeing and executing what was right? When many families or tribes espoused a particular cause, which I found, on examination, to be wrong, did they put me in fear, so as to prevent me from doing justice to the weak and friendless? Or, in any of these cases, was I ever, through fear, self-seeking, or favor, prevented from declaring my mind, or constrained to keep my house, lest I should be obliged to give judgment against my conscience? Mr. Good thinks it an imprecation upon himself, if he had done any of the evils which he mentions in the preceding verse. He translates thus: -
"Then let me be confounded before the assembled multitude,
And let the reproach of its families quash me!
Yea, let me be struck dumb! let me never appear abroad!"
I am satisfied that40, should come in either here, or immediately after and that Job's words should end with which, if the others were inserted in their proper places, would be See the reasons at the end of the chapter,(note).
Albert Barnes: Notes on the Bible - 1834
31:34: Did I fear a great multitude - Our translators have rendered this as if Job meant to say that he had not been deterred from doing what he supposed was right by the fear of others; as if he had been independent, and had done what he knew to be right, undeterred by the fear of popular fury, or the loss of the favor of the great. This version is adopted also by the Vulgate, by Herder, and substantially by Coverdale and Luther. Another interpretation has, however, been proposed, and is adopted by Schultens, Noyes, Good, Umbreit, Dathe, and Scott, which is, that this is to be regarded as an imprecations, or that this is the punishment which he invoked and expected if he had been guilty of the crime which is specified in the pRev_ious verses. The meaning then would be "Then let me be confounded before the great multitude! Let the contempt of families cover me with shame! Let me keep silence, and let me never appear abroad!" The Hebrew will admit of either construction, and either of them will accord well with the connection. The latter, however, regarding it as an imprecation, seems to me to be preferable, for two reasons:
(1) It will accord more forcibly with what he had said in the pRev_ious verse. The sense then would be, as expressed by Patrick, "If I have studied to appear better than I am, and have not made a free confession, but, like our first parent, have concealed or excused my faults, and, out of self-love, have hidden mine iniquity, because I dread what the people will say of me, or am terrified by the contempt into which the knowledge of my guilt will bring me with the neighboring families, then am I content my mouth should be stopped, and that I never stir out of my door any more."
(2) This interpretation seems to be required, in order to make a proper close of his remarks. The general course in this chapter has been to specify an offence, and then to utter an imprecation if he had been guilty of it. In the pRev_ious verses he had specified crimes of which he had declared himself innocent; but unless this verse be so regarded, there is no invocation of any corresponding punishment if he had been guilty. It seems probable, therefore, that this verse is so to be regarded. According to this, the phrase "Did I fear a great multitude" means, "Then let me be terrified by a multitude - by the opinions of the world, and let this be the punishment of my sin. Since by the fear of others I was led to hide my sin in my bosom, let it be my lot to lose all popular favor, and feel that I am the object of public scorn and contempt!"
Or did the contempt of families terrify me - Let the contempt of families crush me; let me be despised and abhorred by them. If I was led to hide sins in my bosom because I feared them, then let me be doomed to the total loss of their favor, and become wholly the object of their scorn.
That I kept silence - Or let me keep silence as a punishment. That is, let me not be admitted as a counsellor, or allowed to express my sentiments in the public assemblies.
And went not out at the door - That is, "Let me not go out at the door. Let me be confined to my dwelling, and never be allowed to appear in public, to mingle in society, to take part in public affairs - because by the fear of the world I attempted to hide my faults in my bosom. Such a punishment would be appropriate to such an offence. The retribution would be no more than a suitable recompense for such an act of guilt - and I would not shrink from it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:34: Did I: Exo 23:2; Pro 29:25; Jer 38:4, Jer 38:5, Jer 38:16, Jer 38:19; Mat 27:20-26
the contempt: Job 22:8, Job 34:19; Exo 32:27; Num 25:14, Num 25:15; Neh 5:7, Neh 13:4-8, Neh 13:28; Co2 5:16
that I: Est 4:11, Est 4:14; Pro 24:11, Pro 24:12; Amo 5:11-13; Mic 7:3
Job 31:35
Geneva 1599
31:34 Did I fear a great multitude, or did the contempt of families (y) terrify me, that I kept (z) silence, [and] went not out of the door?
(y) That is, I reverenced the most weak and contemned and was afraid to offend them.
(z) I suffered them to speak evil of me, and went not out of my house to avenge it.
John Gill
31:34 Did I fear a great multitude?.... No, they did not deter him from confessing his sin in the most public manner, when sensible or convicted of it, and when such a public acknowledgment was necessary:
or did the contempt of families terrify me? no, the contempt he might suppose he should be had in by some families that knew him, and he was well acquainted with, did not terrify him from making a free and ingenuous confession of his sins:
that I kept silence; or "did I keep silence",
and went not out of the door? so as not to open his mouth by confession in public, but kept within doors through fear and shame; or else the sense is, that he was not intimidated from doing his duty as a civil magistrate, administering justice to the poor and oppressed; neither the dread of a clamorous mob, nor the contempt of families of note, or great personages, could deter him from the execution of his office with uprightness, so as to cause him to be silent, and keep at home; but without any regard to the fear of the one, or the contempt of the other, he went out from his house through the street to the court of judicature, took his place on the bench, and gave judgment in favour of those that were oppressed, though the multitude was against them, and even persons and families of note: or thus, though I could have put a great multitude to fear, yet the most contemptible persons in any family, so Aben Ezra and Ben Gersom interpret that phrase, the meanest person, or but a beggar, if his cause was just, terrified him; or such was the fear of God upon him, that he durst do no other than to do him justice; so that he could not open his mouth against him, or stir out of doors to do him the tease; injury; though perhaps it may be best of all, with Schultens, to consider these words as an imprecation, that if what he had said before from Job 31:24 was not true; if he was not clear from idolatry figurative, and literal, from a malicious and revengeful spirit, from inhospitality and unkindness to strangers, from palliating, excusing, and extenuating his sins; then as if he should say, may I be frightened with a tumult, or a multitude of people, and terrified with the public contempt of families; may I be as silent as a mope in my own house, and never dare to stir out of doors, or show my thee, or see face of any man any more: and then, before he had quite finished his account of himself, breaks out in the following manner.
John Wesley
31:34 Did I fear - No: all that knew Job knew him to be a man of resolution, that boldly appeared, spoke and acted, in defence of religion and justice. He durst not keep silence, or stay within, when called to speak or act for God. He was not deterred by the number, or quality, or insults of the injurious, from reproving them, and doing justice to the injured.
Robert Jamieson, A. R. Fausset and David Brown
31:34 Rather, the apodosis to Job 31:33, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go out," &c. A just retribution that he who hides his sin from God, should have it exposed before man (2Kings 12:12). But Job had not been so exposed, but on the contrary was esteemed in the assemblies of the "tribes"--("families"); a proof, he implies, that God does not hold him guilty of hiding sin (Job 24:16, contrast with Job 29:21-25).
31:3531:35: Ո՛ տացէ ինձ լսել եթէ ձեռն Տեառն չէ՛ր զարհուրեցուցեալ։ Կամ թէ մուրհակ՝ զոր ունէի զումեքէ[9392], [9392] Ոմանք. Եթէ ձեռին Տեառն չէր։
35 (երնէ՜կ լսէի, թէ Տիրոջ ձեռքը չի զարհուրեցրել), կամ եթէ մէկից առած մուրհակը,
35 Երանի՜ թէ ինծի ականջ դնող մը ըլլար(Ահա այս է իմ փափաքս, որ Ամենակարողը ինծի պատասխան տայ) Ու իմ ոսոխիս ամբաստանագիր մը գրէր։
Ո՛ տացէ ինձ լսել եթէ ձեռն Տեառն չէր զարհուրեցուցեալ. կամ թէ մուրհակ` զոր ունէի զումեքէ:

31:35: Ո՛ տացէ ինձ լսել եթէ ձեռն Տեառն չէ՛ր զարհուրեցուցեալ։ Կամ թէ մուրհակ՝ զոր ունէի զումեքէ[9392],
[9392] Ոմանք. Եթէ ձեռին Տեառն չէր։
35 (երնէ՜կ լսէի, թէ Տիրոջ ձեռքը չի զարհուրեցրել), կամ եթէ մէկից առած մուրհակը,
35 Երանի՜ թէ ինծի ականջ դնող մը ըլլար(Ահա այս է իմ փափաքս, որ Ամենակարողը ինծի պատասխան տայ) Ու իմ ոսոխիս ամբաստանագիր մը գրէր։
zohrab-1805▾ eastern-1994▾ western am▾
31:3531:35 О, если бы кто выслушал меня! Вот мое желание, чтобы Вседержитель отвечал мне, и чтобы защитник мой составил запись.
31:35 τίς τις.1 who?; what? δῴη διδωμι give; deposit ἀκούοντά ακουω hear μου μου of me; mine χεῖρα χειρ hand δὲ δε though; while κυρίου κυριος lord; master εἰ ει if; whether μὴ μη not ἐδεδοίκειν δειδω though; while ἣν ος who; what εἶχον εχω have; hold κατά κατα down; by τινος τις anyone; someone
31:35 מִ֤י mˈî מִי who יִתֶּן־ yitten- נתן give לִ֨י׀ lˌî לְ to שֹׁ֘מֵ֤עַֽ šˈōmˈēₐʕ שׁמע hear לִ֗י lˈî לְ to הֶן־ hen- הֵן behold תָּ֭וִי ˈtāwî תָּו mark שַׁדַּ֣י šaddˈay שַׁדַּי Almighty יַעֲנֵ֑נִי yaʕᵃnˈēnî ענה answer וְ wᵊ וְ and סֵ֥פֶר sˌēfer סֵפֶר letter כָּ֝תַ֗ב ˈkāṯˈav כתב write אִ֣ישׁ ʔˈîš אִישׁ man רִיבִֽי׃ rîvˈî רִיב law-case
31:35. quis mihi tribuat auditorem ut desiderium meum Omnipotens audiat et librum scribat ipse qui iudicatWho would grant me a hearing, that the Almighty may hear my desire: and that he himself that judgeth would write a book,
35. Oh that I had one to hear me! ( lo, here is my signature, let the Almighty answer me;) and the indictment which mine adversary hath written!
31:35. then, would he grant me a hearing, so that the Almighty would listen to my desire, and he who judges would himself write a book,
31:35. Oh that one would hear me! behold, my desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.
Oh that one would hear me! behold, my desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book:

31:35 О, если бы кто выслушал меня! Вот мое желание, чтобы Вседержитель отвечал мне, и чтобы защитник мой составил запись.
31:35
τίς τις.1 who?; what?
δῴη διδωμι give; deposit
ἀκούοντά ακουω hear
μου μου of me; mine
χεῖρα χειρ hand
δὲ δε though; while
κυρίου κυριος lord; master
εἰ ει if; whether
μὴ μη not
ἐδεδοίκειν δειδω though; while
ἣν ος who; what
εἶχον εχω have; hold
κατά κατα down; by
τινος τις anyone; someone
31:35
מִ֤י mˈî מִי who
יִתֶּן־ yitten- נתן give
לִ֨י׀ lˌî לְ to
שֹׁ֘מֵ֤עַֽ šˈōmˈēₐʕ שׁמע hear
לִ֗י lˈî לְ to
הֶן־ hen- הֵן behold
תָּ֭וִי ˈtāwî תָּו mark
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
יַעֲנֵ֑נִי yaʕᵃnˈēnî ענה answer
וְ wᵊ וְ and
סֵ֥פֶר sˌēfer סֵפֶר letter
כָּ֝תַ֗ב ˈkāṯˈav כתב write
אִ֣ישׁ ʔˈîš אִישׁ man
רִיבִֽי׃ rîvˈî רִיב law-case
31:35. quis mihi tribuat auditorem ut desiderium meum Omnipotens audiat et librum scribat ipse qui iudicat
Who would grant me a hearing, that the Almighty may hear my desire: and that he himself that judgeth would write a book,
31:35. then, would he grant me a hearing, so that the Almighty would listen to my desire, and he who judges would himself write a book,
31:35. Oh that one would hear me! behold, my desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.
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
35. Защитительная речь Иова относится ко всему ранее им сказанному о своей невинности, как скрепляющая, удостоверяющая письмо подпись. "Вот мое желание" = еврейскому: "ген тавп", - "вот мой тав", последняя буква еврейского алфавита, употребляемая для засвидетельствования чего-нибудь (Иез IX:4). Представив доказательства своей невинности, Иов желает, чтобы его соперник, т. е. Бог, явился на суд с ним с обвинительным документом. Вместо: "чтобы защитник мой составил запись", буквально с еврейского должно перевести: "и пусть соперник мой напишет свою обвинительную запись".
Adam Clarke: Commentary on the Bible - 1831
31:35: O that one would hear me! - I wish to have a fair and full hearing: I am grievously accused; and have no proper opportunity of clearing myself, and establishing my own innocence.
Behold, my desire is - Or, הן תוי hen tavi, "There is my pledge." I bind myself, on a great penalty, to come into court, and abide the issue.
That the Almighty would answer me - That he would call this case immediately before himself; and oblige my adversary to come into court, to put his accusations into a legal form, that I might have the opportunity of vindicating myself in the presence of a judge who would hear dispassionately my pleadings, and bring the cause to a righteous issue.
And that mine adversary had written a book - That he would not indulge himself in vague accusations, but would draw up a proper bill of indictment, that I might know to what I had to plead, and find the accusation in a tangible form.
Albert Barnes: Notes on the Bible - 1834
31:35: O that one would hear me! - This refers undoubtedly to God. It is, literally, "Who will give to me one hearing me;" and the wish is that which he has so often expressed, that he might get his cause fairly before God. He feels assured that there would be a favorable verdict, if there could be a fair judicial investigation; compare the notes at .
Behold, my desire is - Margin, "Or, my sign is that 'the Almighty will answer me.'" The word rendered in the text desire, and in the margin sign, (תו tâ v), means properly a mark, or sign, and is also the name of the last letter of the Hebrew alphabet. Then the word means, according to Gesenius (Lex.), a mark, or cross, as subscribed to a bill of complaint; hence, the bill itself, or, as we should say, the pleading. According to this, Job means to say that he was ready for trial, and that there was his bill of complaint, or his pleading, or his bill of defense. So Herder renders it, "See my defense." Coverdale, "Lo, this is my cause." Miss Smith renders it, "Behold my gage!" Umbreit, Meinel Kagschrift - My accusation. There can be no doubt that it refers to the forms of a judicial investigation, and that the idea is, that Job was ready for the trial. "Here" says he, "is my defense, my argument, my pleading, my bill! I wait that my adversary should come to the trial." The name used here as given to the bill or pleading (תו tâ v, mark, or sign), probably had its origin from the fact that some mark was affixed to it - of some such significance as a seal - by which it was certified to be the real bill of the party, and by which he acknowledged it as his own. This might have been done by signing his name, or by some conventional mark that was common in those times.
That the Almighty would answer me - That is, answer me as on trial; that the cause might be fairly brought to an issue. This wish he had frequently expressed.
And that mine adversary - God; regarded as the opposite party in the suit.
Had written a book - Or, would write down his charge. The wish is, that what God had against him were in like manner entered in a bill or pleading that the charge might be fairly investigated. On the word book, compare the notes at . It means here a pleading in court, a bill, or charge against anyone. There is no irRev_erence in the language here. Job is anxious that his true character should be investigated, and that the great matter at issue should be determined; and he draws his language and illustrations from well-known practices in courts of law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:35: Oh: Job 13:3, Job 17:3, Job 23:3-7, Job 33:6, Job 38:1-3, Job 40:4, Job 40:5
my desire is, that the Almighty would answer me: or, my sign is that the Almighty will answer me, Job 13:21, Job 13:22; Psa 26:1
mine: Job 13:24, Job 19:11, Job 19:23, Job 19:24, Job 33:10, Job 33:11; Mat 5:25
Job 31:36
Carl Friedrich Keil and Franz Delitzsch
31:35
35 O that I had one who would hear me!
Behold my signature-the Almighty will answer me -
And the writing which my opponent hath written!
36 Truly I will carry it upon my shoulder,
I will wind it about me as a crown.
37 The number of my steps I will recount to Him,
As a prince will I draw near to Him.
The wish that he might find a ready willing hearer is put forth in a general way, but, as is clear in itself, and as it becomes manifest from what follows, refers to Him who, because it treats of a contradiction between the outward appearance and the true but veiled fact, as searcher of the heart, is the only competent judge. It may not be translated: et libellum (the indictment, or even: the reply to Job's self-defence) scribat meus adversarius (Dachselt, Rosenm., Welte) - the accentuation seems to proceed from this rendering, but it ought to be וכתב ספר; if כּתב governed by יענני were intended to be equivalent to יכתּב, and referred to God, the longing would be, as it runs, an unworthy and foolish one - nor: (O that I had one who would hear me ... ) and had the indictment, which my adversary has written (Ew., Hirz., Schlottm.) - for וספר is too much separated from מי יתּן by what intervenes - in addition to which comes the consideration that the wish, as it is expressed, cannot be referred to God, but only to the human opponent, whose accusations Job has no occasion to wish to hear, since he has already heard amply sufficient even in detail. Therefore הן (instead of הן with a conjunctive accent, as otherwise with Makkeph) will point not merely to תּוי, but also to liber quem scripsit adversarius meus as now lying before them, and the parenthetical שׁדּי יענני will express a desire for the divine decision in the cause now formally prepared for trial, ripe for discussion. By תּוי, my sign, i.e., my signature (comp. Ezek 9:4, and Arab. tiwa, a branded sign in the form of a cross), Job intends the last word to his defence which he has just spoken, Job 31:1; it is related to all his former confessions as a confirmatory mark set below them; it is his ultimatum, as it were, the letter and seal to all that he has hitherto said about his innocence in opposition to the friends and God. Moreover, he also has the indictment of the triumvirate which has come forward as his opponent in his hands. Their so frequently repeated verbal accusations are fixed as if written; both - their accusation and his defence - lie before him, as it were, in the documentary form of legal writings. Thus, then, he wishes an observant impartial hearer for this his defence; or more exactly: he wishes that the Almighty may answer, i.e., decide. Hahn interprets just as much according to the syntax, but understanding by תוי the witness which Job carries in his breast, and by ספר וגו the testimony to his innocence written by God in his own consciousness; which is inadmissible, because, as we have often remarked already, אישׁ ריבי (comp. Job 16:21) cannot be God himself.
In Job 31:36 Job now says how he will appear before Him with this indictment of his opponent, if God will only condescend to speak the decisive word. He will wear it upon his shoulder as a mark of his dignity (comp. Is 22:22; Is 9:5), and wind it about him as a magnificent crown of diadems intertwined and heaped up one above another (Rev_ 19:12, comp. Khler on Zech 6:11) - confident of his victory at the outset; for he will give Him, the heart-searcher, an account of all his steps, and in the exalted consciousness of his innocence, he will approach Him as a prince (קרב intensive of Kal). How totally different from Adam, who was obliged to be drawn out of his hiding-place, and tremblingly, because conscious of guilt, underwent the examination of the omniscient God! Job is not conscious of cowardly and slyly hidden sins; no secret accursed thing is cherished in the inmost recesses of his heart and home.
Geneva 1599
31:35 Oh that one would hear me! behold, my (a) desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.
(a) This is a sufficient token of my righteousness, that God is my witness and will justify my cause.
John Gill
31:35 Oh, that one would hear me!.... Or, "who will give me a hearer?" (l) Oh, that I had one! not a nearer of him as a teacher and instructor of many, as he had been, Job 4:3; or only to hear what he had delivered in this chapter; but to hear his cause, and hear him plead his own cause in a judiciary way; he does not mean an ordinary hearer, one that, comes out of curiosity into courts of judicature to hear causes tried, what is said on both sides, and how they will issue; but, as Bar Tzemach paraphrases it,
"who shall give me a judge that shall hear me,''
that would hear his cause patiently, examine it thoroughly, and judge impartially, which is the business of judges to do, Deut 1:16; he did not care who it was, if he had but such an one; though he seems to have respect to God himself, from what he says in the next clause, and wishes that he would but hear, try, and judge his cause:
behold, my desire is, that the Almighty would answer me: answer to what he had said, or had further to say in his own defence; this is a request he had made before, and now repeats it, see Job 13:22; some render it, "behold my mark", or "scope" (m); so Mr. Broughton, "behold my scope in this"; this is what I aim at, what I design and mean by wishing for an hearer, that the Almighty himself would take the cause in hand, and give me an answer: or, "behold my sign" (n); the sign of my innocence, appealing to God, leaving my cause to be heard, tried, and judged by him, who is my witness, and will answer for me; see Job 16:19; as well as desiring mine adversary to put down in writing what he has against me; or, "behold my signature" (o); the plea I have given is signed by my own hand: now "let the Almighty answer me"; a bold expression indeed, and a making too free with the Almighty, and was one of those speeches Job was to be blamed for, and for which he was after humbled and repented of:
and that mine adversary had written a book; or "the man of my contention" (p): either that contended for him, as Aben Ezra, that pleaded for him, was his advocate in court, whom he would have take a brief of him, and so distinctly plead his cause; or rather that contended against him, a court adversary, by whom he means either his three friends, or some one of them, whom he more especially took for his enemy; see Job 16:9; and who he wishes had brought a bill of indictment, and put down in a book, on a paper in writing, the charge he had against him; that so it might be clearly known what could be alleged against him; and that it might be particularly and distinctly examined; when he doubted not but he should be able to give a full answer to every article in it; and that the very bill itself would carry in it a justification of him: or it may be, rather he means God himself, who carried it towards him as an adversary, at least in a providential way; he had before requested that be would show him wherefore he contended with him, Job 10:2; and now he desires he would give in writing his charge against him, being fully confident, that if he had but the opportunity of answering to it before him, he should be able sufficiently to vindicate himself; and that he should come off with honour, as follows.
(l) "quis dabit mihi audientem me?" Montanus; "utinam sit mihi auditor", Tigurine version. (m) "en scopum meum", Junius & Tremellius. (n) "Ecce signum meum", Pagninus, Montanus, Beza, Bolducius; so Ben Gersom. (o) "En Signaturam meam", Schultens. (p) "vir litis meae", Montanus, Beza, Bolducius, Drusius, Michaelis; so Vatablus, Mercerus.
John Wesley
31:35 Had written - Had given me his charge written in a book or paper, as the manner was in judicial proceedings. This shews that Job did not live, before letters were in use. And undoubtedly the first letters were those wrote on the two tables, by the finger of God. He wishes, his friends, who charged him with hypocrisy, would draw up the charge in writing.
Robert Jamieson, A. R. Fausset and David Brown
31:35 Job returns to his wish (Job 13:22; Job 19:23). Omit "is"; "Behold my sign," that is, my mark of subscription to the statements just given in my defense: the mark of signature was originally a cross; and hence the letter Tau or T. Translate, also "Oh, that the Almighty," &c. He marks "God" as the "One" meant in the first clause.
adversary--that is, he who contends with me, refers also to God. The vagueness is designed to express "whoever it be that judicially opposes me"--the Almighty if it be He.
had written a book--rather, "would write down his charge."
31:3631:36: իբրեւ զպսակ ՚ի վերայ ուսոց եդեալ ընթեռնուի.
36 իբրեւ մի պսակ ուսերիս դրած՝ կարդալով
36 Անշուշտ զանիկա իմ ուսիս վրայ պիտի կրէի Ու պսակի պէս ինծի պիտի կապէի
իբրեւ զպսակ ի վերայ ուսոց եդեալ ընթեռնուի:

31:36: իբրեւ զպսակ ՚ի վերայ ուսոց եդեալ ընթեռնուի.
36 իբրեւ մի պսակ ուսերիս դրած՝ կարդալով
36 Անշուշտ զանիկա իմ ուսիս վրայ պիտի կրէի Ու պսակի պէս ինծի պիտի կապէի
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31:3631:36 Я носил бы ее на плечах моих и возлагал бы ее, как венец;
31:36 ἐπ᾿ επι in; on ὤμοις ωμος shoulder ἂν αν perhaps; ever περιθέμενος περιτιθημι put around / on στέφανον στεφανος.1 wreath; laurel ἀνεγίνωσκον αναγινωσκω read
31:36 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon שִׁ֭כְמִי ˈšiḵmî שְׁכֶם shoulder אֶשָּׂאֶ֑נּוּ ʔeśśāʔˈennû נשׂא lift אֶֽעֶנְדֶ֖נּוּ ʔˈeʕenᵊḏˌennû ענד bind עֲטָרֹ֣ות ʕᵃṭārˈôṯ עֲטָרָה wreath לִֽי׃ lˈî לְ to
31:36. ut in umero meo portem illum et circumdem illum quasi coronam mihiThat I may carry it on my shoulder, and put it about me as a crown?
36. Surely I would carry it upon my shoulder; I would bind it unto me as a crown.
31:36. which I would then carry on my shoulder and wrap around me like a crown?
31:36. Surely I would take it upon my shoulder, [and] bind it [as] a crown to me.
Surely I would take it upon my shoulder, [and] bind it [as] a crown to me:

31:36 Я носил бы ее на плечах моих и возлагал бы ее, как венец;
31:36
ἐπ᾿ επι in; on
ὤμοις ωμος shoulder
ἂν αν perhaps; ever
περιθέμενος περιτιθημι put around / on
στέφανον στεφανος.1 wreath; laurel
ἀνεγίνωσκον αναγινωσκω read
31:36
אִם־ ʔim- אִם if
לֹ֣א lˈō לֹא not
עַל־ ʕal- עַל upon
שִׁ֭כְמִי ˈšiḵmî שְׁכֶם shoulder
אֶשָּׂאֶ֑נּוּ ʔeśśāʔˈennû נשׂא lift
אֶֽעֶנְדֶ֖נּוּ ʔˈeʕenᵊḏˌennû ענד bind
עֲטָרֹ֣ות ʕᵃṭārˈôṯ עֲטָרָה wreath
לִֽי׃ lˈî לְ to
31:36. ut in umero meo portem illum et circumdem illum quasi coronam mihi
That I may carry it on my shoulder, and put it about me as a crown?
31:36. which I would then carry on my shoulder and wrap around me like a crown?
31:36. Surely I would take it upon my shoulder, [and] bind it [as] a crown to me.
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
36. В сознании своей правоты Иов не может допустить мысли, чтобы эта "обвинительная запись" доказала его виновность. Наоборот, она послужила бы свидетельством его невинности: восстановила бы его достоинство ("носил на плечах"; ср. Ис IX:5) и честь ("возлагал бы ее, как венец"; ср. Зах VI:11).
Adam Clarke: Commentary on the Bible - 1831
31:36: Surely I would take it upon my shoulder - I would be contented to stand before the bar as a criminal, bearing upon my shoulder the board to which the accusation is affixed. In a book of Chinese punishments now before me, containing drawings representing various criminals brought to trial, in trial, and after trial, charged with different offenses; in almost all of them a board appears, on which the accusation or crime of which they are accused, or for which they suffer, is fairly written. Where the punishment is capital, this board appears fastened to the instrument, or stuck near the place of punishment. In one case a large, heavy plank, through which there is a hole to pass the head, - or rather a hole fitting the neck, like that in the pillory, - with the crime written upon it, rests on the criminal's shoulders; and this he is obliged to carry about for the weeks or months during which the punishment lasts. It is probable that Job alludes to something of this kind, which he intimates he would bear about with him during the interim between accusation and the issue in judgment; and, far from considering this a disgrace, would clasp it as dearly as he would adjust a crown or diadem to his head; being fully assured, from his innocence, and the evidence of it, which would infallibly appear on the trial, that he would have the most honorable acquittal. There may also be an allusion to the manner of receiving a favor from a superior: it is immediately placed on the head, as a mark of respect; and if a piece of cloth be given at the temple, the receiver not only puts it on his head, but binds it there.
Albert Barnes: Notes on the Bible - 1834
31:36: Surely, I would take it upon my shoulder - That is, the book or bill which the Almighty would write in the case. Job says that he has such confidence that what God would record in his case would be in his favor, such confidence that he had no charge of hypocrisy against him, and that he who knew him altogether would not bring such an accusation against him, that he would bear it off triumphantly on his shoulders. It would be all that he could desire. This does not refer to what a judge would decide if the cause were submitted to him, but to a case where an opponent or adversary in court should bring all that he could say against him. He says that he would bear even such a bill on his shoulders in triumph, and that it would be a full vindication of his innocence. It would afford him the best vindication of his character, and would be that which he had long desired.
And bind it as a crown to me - I would regard it as an ornament - a diadem. I would bind it on my head as a crown is worn by princes, and would march forth exultingly with it. Instead of covering me with shame, it would be the source of rejoicing, and I would exhibit it every where in the most triumphant manner. It is impossible for anyone to express a more entire consciousness of innocence from charges alleged against him than Job does by this language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:36: I: Exo 28:12; Isa 22:22
a crown: Job 29:14; Isa 62:3; Phi 4:1
Job 31:37
Geneva 1599
31:36 Surely I would take it upon my shoulder, [and] bind it [as] a (b) crown to me.
(b) Should not this book of his accusations be a praise and commendation to me?
John Gill
31:36 Surely I would take it upon my shoulder,.... The bill of indictment, the charge in writing; this he would take up and carry on his shoulder as a very light thing, having nothing weighty in it, no charge of sin and guilt to bear him down; nothing but what he could easily stand up under, only some trifling matter, which could not be interpreted sin; for anything of that kind would have been a burden too heavy for him to have borne: or else his sense is, that should he be convicted of any sin, he would openly confess the charge, acknowledge the sin in the most public manner, that being visible which is borne upon the shoulder; and would also patiently bear the afflictions and chastisements that were laid upon him for it: though rather the meaning is, that he should take up and carry such a bill, not as a burden, but as an honour, as one bears a sword of state, or carries a sceptre as an ensign of royalty on his shoulder; to which the allusion may be in Is 9:6; not at all doubting but it would turn out to his glory; which is confirmed by what follows;
and bind it as a crown to me, or "crowns" (q), having various circles of gold hung with jewels; signifying that he would not only take his bill or charge, and carry it on his shoulder, but put it on his head, and wear it there, as a king does his crown; which is an ornament and honour to him, as he should reckon this bill, seeing it would give him an opportunity of clearing himself effectually.
(q) "diademata", Montanus; "corollas", Tigurine version; "coronas", Vatablus, Piscator, Cocceius, Michaelis.
John Wesley
31:36 Take it - As a trophy or badge of honour.
Robert Jamieson, A. R. Fausset and David Brown
31:36 So far from hiding the adversary's "answer" or "charge" through fear,
I would take it on my shoulders--as a public honor (Is 9:6).
a crown--not a mark of shame, but of distinction (Is 62:3).
31:3731:37: եւ ո՞չ պատառէի զայն եւ անդրէն դարձուցանէի, ո՛չ ինչ առեալ ՚ի պարտականէն։
37 պատառ-պատառ չարեցի, յետ չդարձրի այն՝ ոչինչ չառնելով իմ պարտապանից,
37 Քայլերուս համրանքը անոր պիտի ըսէի, Իշխանի պէս պիտի մօտենայի անոր։
եւ ո՞չ պատառէի զայն եւ անդրէն դարձուցանէի, ոչ ինչ առեալ ի պարտականէն:

31:37: եւ ո՞չ պատառէի զայն եւ անդրէն դարձուցանէի, ո՛չ ինչ առեալ ՚ի պարտականէն։
37 պատառ-պատառ չարեցի, յետ չդարձրի այն՝ ոչինչ չառնելով իմ պարտապանից,
37 Քայլերուս համրանքը անոր պիտի ըսէի, Իշխանի պէս պիտի մօտենայի անոր։
zohrab-1805▾ eastern-1994▾ western am▾
31:3731:37 объявил бы ему число шагов моих, сблизился бы с ним, как с князем.
31:37 καὶ και and; even εἰ ει if; whether μὴ μη not ῥήξας ρηγνυμι gore; burst αὐτὴν αυτος he; him ἀπέδωκα αποδιδωμι render; surrender οὐθὲν ουδεις no one; not one λαβὼν λαμβανω take; get παρὰ παρα from; by χρεοφειλέτου χρεωφειλετης debtor
31:37 מִסְפַּ֣ר mispˈar מִסְפָּר number צְ֭עָדַי ˈṣʕāḏay צַעַד marching אַגִּידֶ֑נּוּ ʔaggîḏˈennû נגד report כְּמֹו־ kᵊmô- כְּמֹו like נָ֝גִ֗יד ˈnāḡˈîḏ נָגִיד chief אֲקָרֲבֶֽנּוּ׃ ʔᵃqārᵃvˈennû קרב approach
31:37. per singulos gradus meos pronuntiabo illum et quasi principi offeram eumAt every step of mine I would pronounce it, and offer it as to a prince.
37. I would declare unto him the number of my steps; as a prince would I go near unto him.
31:37. With each of my steps, I would pronounce and offer it, as if to a prince.
31:37. I would declare unto him the number of my steps; as a prince would I go near unto him.
I would declare unto him the number of my steps; as a prince would I go near unto him:

31:37 объявил бы ему число шагов моих, сблизился бы с ним, как с князем.
31:37
καὶ και and; even
εἰ ει if; whether
μὴ μη not
ῥήξας ρηγνυμι gore; burst
αὐτὴν αυτος he; him
ἀπέδωκα αποδιδωμι render; surrender
οὐθὲν ουδεις no one; not one
λαβὼν λαμβανω take; get
παρὰ παρα from; by
χρεοφειλέτου χρεωφειλετης debtor
31:37
מִסְפַּ֣ר mispˈar מִסְפָּר number
צְ֭עָדַי ˈṣʕāḏay צַעַד marching
אַגִּידֶ֑נּוּ ʔaggîḏˈennû נגד report
כְּמֹו־ kᵊmô- כְּמֹו like
נָ֝גִ֗יד ˈnāḡˈîḏ נָגִיד chief
אֲקָרֲבֶֽנּוּ׃ ʔᵃqārᵃvˈennû קרב approach
31:37. per singulos gradus meos pronuntiabo illum et quasi principi offeram eum
At every step of mine I would pronounce it, and offer it as to a prince.
31:37. With each of my steps, I would pronounce and offer it, as if to a prince.
31:37. I would declare unto him the number of my steps; as a prince would I go near unto him.
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
37. Поэтому Иов отвечал бы Богу, не как робкий, трепещущий при мысли о наказании Адам, а как князь, т. е. смело и безбоязненно ("приблизился к Нему, как князь").
Adam Clarke: Commentary on the Bible - 1831
31:37: I would declare unto him the number of my steps - I would show this adversary the different stations I had been in, and the offices which I had filled in life, that he might trace me through the whole of my civil, military, and domestic life, in order to get evidence against me.
As a prince would I go near - Though carrying my own accusation, I would go into the presence of my judge as the נגיד nagid, chief, or sovereign commander and judge, of the people and country, and would not shrink from having my conduct investigated by even the meanest of my subjects. In these three verses we may observe the following particulars: -
1. Job wishes to be brought to trial, that he might have the opportunity of vindicating himself: O that I might have a hearing!
2. That his adversary, Eliphaz and his companions, whom he considers as one party, and joined together in one, would reduce their vague charges to writing, that they might come before the court in a legal form: O that my adversary would write down the charge!
3. That the Almighty, שדי Shaddai, the all-sufficient God, and not man, should be the judge, who would not permit his adversaries to attempt, by false evidence, to establish what was false, nor suffer himself to cloak with a hypocritical covering what was iniquitous in his conduct: O that the Almighty might answer for me - take notice of or be judge in the cause!
4. To him he purposes cheerfully to confess all his ways, who could at once judge if he prevaricated, or concealed the truth.
5. This would give him the strongest encouragement: he would go boldly before him, with the highest persuasion of an honorable acquittal.
Albert Barnes: Notes on the Bible - 1834
31:37: I would declare unto him the number of my steps - That is, I would disclose to him the whole course of my life. This is language also appropriate to a judicial trial, and the meaning is, that Job was so confident of his integrity that he would approach God and make his whole course of life known to him.
As a prince would I go near unto him - With the firm and upright step with which a prince commonly walks. I would not go in a base, cringing manner, but in a manner that evinced a consciousness of integrity. I would not go bowed down under the consciousness of guilt, as a self-condemned malefactor, but with the firm and elastic foot-tread of one conscious of innocence. It must be remembered that all this is said with reference to the charges which had been brought against him by his friends, and not as claiming absolute perfection. He was accused of gross hypocrisy, and it was maintained that he was suffering the judicial infliction of heaven on account of that. So far as those charges were concerned, he now says that he could go before God with the firm and elastic tread of a prince - with entire cheerfulness and boldness. We are not, however, to suppose that he did not regard himself as having the common infirmities and sinfulness of our fallen nature. The discussion does not turn at all on that point.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:37: declare: Job 9:3, Job 13:15, Job 14:16, Job 42:3-6; Psa 19:12
as a: Gen 32:28; Eph 3:12; Heb 4:15, Heb 4:16; Jo1 3:19-21
Job 31:38
Geneva 1599
31:37 I would declare unto him the number of my steps; as a (c) prince would I go near unto him.
(c) I will make him account of all my life, without fear.
John Gill
31:37 I would declare to him the number of my steps,.... To his judge, or to him that contended with him, and drew up the bill against him; he would forward it, assist in it, furnish materials for it, give an account of all the transactions of his life that he could remember; this he says not as though he thought that God stood in need of any such declaration, since he better knows the actions of men than they themselves, compasses their paths, and is acquainted with all their ways; but to show how confident he was of his innocence, and how little he feared the strictest and closest examination of his ways and works, knowing that he had lived with all good conscience unto that day:
and as a prince would I go near unto him; either he should consider such an hearer and judge of his cause he desired as a prince, and reverence and respect him as such; he should be as dear unto him, though his adversary that contended with him, as a prince; and he should be as ambitious of an acquaintance with him as with a prince: or rather he means that he himself as a prince, in a princely manner, and with a princely spirit, should draw nigh to his judge, to answer to the bill in writing against him; that he should not come up to the bar like a malefactor, that shows guilt in his countenance, and by his trembling limbs, and shrinking back, not caring to come nigh, but choosing rather to stand at a distance, or get off and escape if he could; but on the other hand, Job would go up to his judge, and to the judgment seat, with all the stateliness of a prince, with an heroic, intrepid, and undaunted spirit; like a "bold prince", as Mr. Broughton renders the word; see Job 23:3.
John Wesley
31:37 Him - My judge, or adversary. My steps - The whole course of my life. A prince - With undaunted courage and confidence.
Robert Jamieson, A. R. Fausset and David Brown
31:37 A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (Job 42:5-6); but only through Jesus Christ (Heb 10:22).
31:3831:38: Եթէ հեծեաց երբէք երկիր վասն իմ. եթէ ակօսք նորա լացի՞ն առ հասարակ[9393]. [9393] Ոմանք. Եւ եթէ ակօսք նորա։
38 թէ իմ պատճառով հեծեծեց հողը, թէ ակօսները նրա լաց եղան,
38 Եթէ իմ երկիրս ինծի դէմ բողոքէ Ու անոր ակօսները լան
Եթէ հեծեաց երբեք երկիր վասն իմ``, եւ եթէ ակօսք նորա լացին առ հասարակ:

31:38: Եթէ հեծեաց երբէք երկիր վասն իմ. եթէ ակօսք նորա լացի՞ն առ հասարակ[9393].
[9393] Ոմանք. Եւ եթէ ակօսք նորա։
38 թէ իմ պատճառով հեծեծեց հողը, թէ ակօսները նրա լաց եղան,
38 Եթէ իմ երկիրս ինծի դէմ բողոքէ Ու անոր ակօսները լան
zohrab-1805▾ eastern-1994▾ western am▾
31:3831:38 Если вопияла на меня земля моя и жаловались на меня борозды ее;
31:38 εἰ ει if; whether ἐπ᾿ επι in; on ἐμοί εμοι me ποτε ποτε once; some time ἡ ο the γῆ γη earth; land ἐστέναξεν στεναζω groan εἰ ει if; whether δὲ δε though; while καὶ και and; even οἱ ο the αὔλακες αυλαξ he; him ἔκλαυσαν κλαιω weep; cry ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord
31:38 אִם־ ʔim- אִם if עָ֭לַי ˈʕālay עַל upon אַדְמָתִ֣י ʔaḏmāṯˈî אֲדָמָה soil תִזְעָ֑ק ṯizʕˈāq זעק cry וְ֝ ˈw וְ and יַ֗חַד yˈaḥaḏ יַחַד gathering תְּלָמֶ֥יהָ tᵊlāmˌeʸhā תֶּלֶם furrow יִבְכָּיֽוּן׃ yivkāyˈûn בכה weep
31:38. si adversum me terra mea clamat et cum ipsa sulci eius deflentIf my land cry against me, and with it the furrows thereof mourn:
38. If my land cry out against me, and the furrows thereof weep together;
31:38. So, if my land cries out against me, and if its furrows weep with it,
31:38. If my land cry against me, or that the furrows likewise thereof complain;
If my land cry against me, or that the furrows likewise thereof complain:

31:38 Если вопияла на меня земля моя и жаловались на меня борозды ее;
31:38
εἰ ει if; whether
ἐπ᾿ επι in; on
ἐμοί εμοι me
ποτε ποτε once; some time
ο the
γῆ γη earth; land
ἐστέναξεν στεναζω groan
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
οἱ ο the
αὔλακες αυλαξ he; him
ἔκλαυσαν κλαιω weep; cry
ὁμοθυμαδόν ομοθυμαδον unanimously; with one accord
31:38
אִם־ ʔim- אִם if
עָ֭לַי ˈʕālay עַל upon
אַדְמָתִ֣י ʔaḏmāṯˈî אֲדָמָה soil
תִזְעָ֑ק ṯizʕˈāq זעק cry
וְ֝ ˈw וְ and
יַ֗חַד yˈaḥaḏ יַחַד gathering
תְּלָמֶ֥יהָ tᵊlāmˌeʸhā תֶּלֶם furrow
יִבְכָּיֽוּן׃ yivkāyˈûn בכה weep
31:38. si adversum me terra mea clamat et cum ipsa sulci eius deflent
If my land cry against me, and with it the furrows thereof mourn:
31:38. So, if my land cries out against me, and if its furrows weep with it,
31:38. If my land cry against me, or that the furrows likewise thereof complain;
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
38-40. Если все сказанное Иовом неверно, если он величайший грешник, наказания которого требует неодушевленная природа (XX:27; Авв II:11: и д. ), - истощенная его жадностью почва (ср. Пс LXIV:11); если он делал невыносимою жизнь ее прежних владельцев (ср. XXII:8), то пусть на него во всей силе падет проклятие, поразившее первого человека (ст. 40; ср. Быт III:18). Пусть он будет, подобно ему, отвергнут Богом.
Adam Clarke: Commentary on the Bible - 1831
31:38: If my land cry - The most careless reader may see that the introduction of this and the two following verses here, disturbs the connection, and that they are most evidently out of their place. Job seems here to refer to that law, Lev 25:1-7, by which the Israelites were obliged to give the land rest every seventh year, that the soil might not be too much exhausted by perpetual cultivation, especially in a country which afforded so few advantages to improve the arable ground by manure. He, conscious that he had acted according to this law, states that his land could not cry out against him, nor its furrows complain. He had not broken the law, nor exhausted the soil.
Albert Barnes: Notes on the Bible - 1834
31:38: If my land cry against me - This is a new specification of an offence, and an imprecation of an appropriate punishment if he had been guilty of it. Many have supposed that these closing verses have been transferred from their appropriate place by an error of transcribers, and that they should have been inserted between -24 - or in some pRev_ious part of the chapter. It is certain that -37 would make an appropriate and impressive close of the chapter, being a solemn appeal to God in reference to all the specifications, or to the general tenor of his life; but there is no authority from the MSS. to make any change in the present arrangement. All the ancient versions insert the verses in the place which they now occupy, and in this all versions agree, except, according to Kennicott, the Teutonic version, where they are inserted after . All the MSS. also concur in the present arrangement.
Schultens supposes that there is manifest pertinency and propriety in the present arrangement. The former specification, says he, related mainly to his private life, this to his more public conduct; and the design is to vindicate himself from the charge of injustice and crime in both respects, closing appropriately with the latter. Rosenmuller remarks that in a composition composed in an age and country so remote as this, we are not to look for or demand the observance of the same regularity which is required by the modern canons of criticism. At all events, there is no authority for changing the present arrangement of the text. The meaning of the phrase "if my land cry out against me" is, that in the cultivation of his land he had not been guilty of injustice. He had not employed those to till it who had been compelled to do it, nor had he imposed on them unreasonable burdens, nor had he defrauded them of their wages. The land had not had occasion to cry out against him to God, because fraud or injustice had been done to any in its cultivation; compare Gen 4:10; Hab. ii. 11.
Or that the furrows likewise thereof complain - Margin, weep. The Hebrew is, "If the furrows weep together," or "in like manner weep." This is a beautiful image. The very furrows in the field are personified as weeping on account of injustice which would be done them, and of the burdens which would be laid on them, if they were compelled to contribute to oppression and fraud.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:38: cry: Job 20:27; Hab 2:11; Jam 5:4
complain: Heb. weep, Psa 65:13
Job 31:39
Carl Friedrich Keil and Franz Delitzsch
31:38
38 If my field cry out against me,
And all together its furrows weep;
39 If I have devoured its strength without payment,
And caused the soul of its possessor to expire:
40 May thistles spring up instead of wheat,
And darnel instead of barley.
The field which he tills has no reason to cry out on account of violent treatment, nor its furrows to weep over wrong done to them by their lord.
(Note: In a similar figure a Rabbinic proverb says (with reference to Mal 2:13), that the altar of God weeps over him who separates himself from the wife of his youth.)
אדמה, according to its radical signification, is the covering of earth which fits close upon the body of the earth as its skin, and is drawn flat over it, and therefore especially the arable land; תּלם (Arab. telem, not however directly referable to an Arab. root, but as also other words used in agriculture, probably borrowed from the North Semitic, first of all the Aramaic or Nabataic), according to the explanation of the Turkish Kamus, the "ditch-like crack which the iron of the ploughman tears in the field," not the ridge thrown up between every two furrows (vid., on Ps 65:11). He has not unlawfully used (which would be the reason of the crying and weeping) the usufruct of the field (כּח meton., as Gen 4:12, of the produce, proportioned to its capability of production) without having paid its value, by causing the life to expire from the rightful owner, whether slowly or all at once (Jer 15:9). The wish in Job 31:40 is still stronger than in Job 31:8, Job 31:12 : there the loss and rooting out of the produce of the field is desired, here the change of the nature of the land itself; the curse shall and must come upon it, if its present possessor has been guilty of the sin of unmerciful covetousness, which Eliphaz lays to his charge in Job 22:6-9.
According to the view of the Capuchin Bolducius (1637), this last strophe, Job 31:38, stood originally after Job 31:8, according to Kennicott and Eichhorn after Job 31:25, according to Stuhlmann after Job 31:34. The modern expositors retain it in its present position. Hirzel maintains the counter arguments: (1) that none of the texts preserved to us favour the change of position; (2) that it lay in the plan of the poet not to allow the speeches of Job to be rounded off, as would be the case by Job 31:35 being the concluding strophe, but to break off suddenly without a rhetorical conclusion. If now we imagine the speeches of Elihu as removed, God interrupts Job, and he must cease without having come to an end with what he had to say. But these counter arguments are an insufficient defence: for (1) there is a number of admitted misplacements in the Old Testament which exceed the Masora (e.g., 1Kings 13:1; Jer 27:1), and also the lxx (e.g., 1Kings 17:12, באנשׁים, lxx ἐν ἀνδράσιν, instead of בשׁנים); (2) Job's speech would gain a rhetorical conclusion by Job 31:38, if, as Hirzel in contradiction of himself supposes, Job 31:35 ought to be considered as a parenthesis, and Job 31:40 as a grammatical conclusion to the hypothetical clauses from Job 31:24 onwards. But if this strange view is abandoned, it must be supposed that with Job 31:38 Job intends to begin the assertion of his innocence anew, and is interrupted in this course of thought now begun, by Jehovah. But it is improbable that one has to imagine this in the mind of such a careful poet. Also the first word of Jehovah, "Who is this that darkeneth counsel with words without knowledge?" Job 38:2, is much more appropriate to follow directly on Job 31:37 than Job 31:40; for a new course of thought, which Jehovah's appearing interrupts, begins with Job 31:35; and the rash utterance, Job 31:37, is really a "darkening of the divine decree." For by declaring he will give an account to God, his judge, concerning each of his steps, and approach Him like a prince, Job does not merely express the injustice of the accusations raised by his human opponents, but he casts a reflection of injustice upon the divine decree itself, inasmuch as it appears to him to be a de facto accusation of God.
Nevertheless, whether Elihu's speeches are not be put aside as not forming an original portion of the book, or not, the impression that Job 31:38 follow as stragglers, and that Job 31:35 would form a more appropriate close, and a more appropriate connection for the remonstrance that follows, whether it be Jehovah's or Elihu's, remains. For the assertion in Job 31:38 cannot in itself be considered to be a justifiable boldness; but in Job 31:35 the whole condition of Job's inner nature is once more mirrored forth: his longing after God, by which Satan's prediction is destroyed; and his overstepping the bounds of humility, on account of which his affliction, so far as it is of a tentative character, cannot end before it is also become a refining fire to him. Therefore we cannot refrain from the supposition that it is with Job 31:38 just as with Is 38:21 The lxx also found these two verses in this position; they belong, however, after Is 38:6, as is clear in itself, and as is evident from 4Kings 20:7 There they are accidentally omitted, and are now added at the close of the narration as a supplement. If the change of position, which is there an oversight, is considered as too hazardous here, Job 31:35 must be put in the special and close relation to the preceding strophe indicated by us in the exposition, and Job 31:38 must be regarded as a final rounding off (not as the beginning of a fresh course of thought); for instead of the previous aposiopeses, this concluding strophe dies away, and with it the whole confession, in a particularly vigorous, imprecative conclusion.
Let us once more take a review of the contents of the three sharply-defined monologues. After Job, in Job 27:1, has closed the controversy with the friends, in the first part to this trilogy, Job 29:1, he wishes himself back in the months of the past, and describes the prosperity, the activity, for the good of his fellow-men, and the respect in which he at that time rejoiced, when God was with him. It is to be observed here, how, among all the good things of the past which he longs to have back, Job gives the pre-eminence to the fellowship and blessing of God as the highest good, the spring and fountain of every other. Five times at the beginning of Job 29:1 in diversified expressions he described the former days as a time when God was with him. Look still further from the beginning of the monologue to its close, to the likewise very expressive כאשׁר אבלים ינחם. The activity which won every heart to Job, and toward which he now looks back so longingly, consisted of works of that charity which weeps with them that weep, and rejoices not in injustice, Job 29:12-17. The righteousness of life with which Job was enamoured, and which manifested itself in him, was therefore charity arising from faith (Liebe aus Glauben). He knew and felt himself to be in fellowship with God; and from the fulness of this state of being apprehended of God, he practised charity. He, however, is blessed who knows himself to be in favour with God, and in return loves his fellow-men, especially the poor and needy, with the love with which he himself is loved of God. Therefore does Job wish himself back in that past, for now God has withdrawn from him; and the prosperity, the power, and the important position which were to him the means for the exercise of his charity, are taken from him.
This contrast of the past and present is described in Job 30:1, which begins with ועתה. Men who have become completely animalized, rough hordes driven into the mountains, with whom he sympathized, but without being able to help them as he had wished, on account of their degeneracy, - these mock at him by their words and acts. Now scorn and persecution for the sake of God is the greatest honour of which a man can be accounted worthy; but, apart from the consideration that this idea could not yet attain its rightful expression in connection with the present, temporal character of the Old Testament, it was not further from any one than from him who in the midst of his sufferings for God's sake regards himself, as Job does now, as rejected of God. That scorn and his painful and loathesome disease are to him a decree of divine wrath; God has, according to his idea, changed to a tyrant; He will not hear his cry for help. Accordingly, Job can say that his welfare as a cloud is passed away. He is conscious of having had pity on those who needed help, and yet he himself finds no pity now, when he implores pity like one who, seated upon a heap of rubbish, involuntarily stretches forth his hand for deliverance. In this gloomy picture of the present there is not even a single gleam of light; for the mysterious darkness of his affliction has not been in the slightest degree lighted up for Job by the treatment the friends have adopted. Also he is as little able as the friends to think of suffering and sin as unconnected, for which very reason his affliction appears to him as the effect of divine wrath; and the sting of his affliction is, that he cannot consider this wrath just. From the demand made by his faith, which here and there breaks through his conflict, that God cannot allow him to die the death of a sinner without testifying to his innocence, Job nowhere attains the conscious conclusion that the motive of his affliction is love, and not wrath.
In the third part of the speech (Job 31:1), which begins with the words, "I had made a covenant," etc., without everywhere going into the detail of the visible conjunction of the thought, Job asserts his earnest struggle after sanctification, by delivering himself up to just divine punishment in case his conduct had been the opposite. The poet allows us to gain a clear insight into that state of his hero's heart, and also of his house, which was well-pleasing to God. Not merely outward adultery, even the adulterous look; not merely the unjust acquisition of property and goods, but even the confidence of the heart in such things; not merely the share in an open adoration of idols, but even the side-glance of the heart after them, is accounted by him as condemnatory. He has not merely guarded himself from using sinful curses against his enemies, but he has also not rejoiced when misfortune overtook them. As to his servants, even when he has had a dispute with any of them, he has not forgotten that master and servant, without distinction of birth, are creatures of one God. Towards orphans, from early youth onwards, he has practised such tender love as if he were their father; towards widows, as if he were their son. With the hungry he has shared his bread, with the naked his clothes; his subordinates had no reason to complain of niggardly sustenance; his house always stood open hospitably to the stranger; and, as the two final strophes affirm: he has not hedged in any secret sin, anxious only not to appear as a sinner openly, and has not drawn forth wailings and tears from the ground which he cultivated by avarice and oppressive injustice. Who does not here recognise a righteousness of life and endeavour, the final aim of which is purity of heart, and which, in its relation to man, flows forth in that love which is the fulfilling of the law? The righteousness of which Job (Job 29:14) says, he has put it on like a garment, and it has put him on, is essentially the same as that which the New Testament Preacher on the mount enjoins. As the work of an Israelitish poet, Job 31:1 is a most important evidence in favour of the assertion, that a life well-pleasing to God is not, even in the Old Testament, absolutely limited to the Israelitish nation, and that it enjoins a love which includes man as man within itself, and knows of no distinction.
If, now, Job can lay down the triumphant testimony of such a genuine righteousness of life concerning himself, in opposition to men's misconstruction, the contrast of his past and present becomes for the first time mysterious; but we are also standing upon the extreme boundary where the knot that has been tied must be untied. The injustice done to Job in the accusations which the friends bring against him must be laid bare by the appearance of accusation on the part of God, which his affliction casts upon him, being destroyed. With the highest confidence in a triumphant issue, even before the trial of his cause, Job longs, in the concluding words, Job 31:35, for the judicial decision of God. As a prince he will go before the Judge, and bind his indictment like a costly diadem upon his brow. For he is certain that he has not merited his affliction, that neither human nor divine accusation can do anything against him, and that he will remain conqueror - as over men, so over God Himself.
Thus has the poet, in this threefold monologue of Job, prepared the way for the catastrophe, the unravelment of the knot of the drama. But will God enter into a controversy respecting His cause with Job? This is contrary to the honour of God; and that Job desires it, is contrary to the lowliness which becomes him towards God. On this very account God will not at once acknowledge Job as His servant: Job will require first of all to be freed from the sinful presumption concerning God with which he has handled the problem of his sufferings. But he has proved himself to be a servant of God, in spite of the folly into which he has fallen; the design of Satan to tear him away from God is completely frustrated. Thus, therefore, after he has purified himself from his sin into which, both in word and thought, he has allowed himself to be drawn by the conflict of temptation, Job must be proved to be the servant of God in opposition to the friends.
But before God Himself appears in order to bring about the unravelment, there follow still four speeches, Job 32-37, of a speaker, for whose appearance the former part of the drama has in no way prepared us. It is also remarkable that they are marked off from the book of Job, as far as we have hitherto read, by the formula תּמּוּ דּברי איּוב, are ended the words of Job. Carey is of the opinion that these three words may possibly be Job's own closing dixi. According to Hahn, the poet means to imply by them that Job has now said all that he intended to say, so that it would now have been the friends' turn to speak. These views involve a perplexity like that of those who think that Ps 72:20 must be regarded as a constituent part of the Psalm. As in that position the words, "The prayers of David the son of Jesse are finished," are as a memorial-stone between the original collection and its later extensions, so this תמו דברי איוב, which is transferred by the lxx (καὶ ἐπαύσατο Ἰὼβ ῥήμασιν) to the historical introduction of the Elihu section, seems to be an important hint in reference to the origin of the book of Job in its present form. Since Job has come to an end with his speeches, and is silent at the four speeches of a new speaker, although they strongly enough provoke him to reply; according to the idea of the poet, Elihu's appearance is to be regarded as belonging to the catastrophe itself. And since a hasty glance at the speeches of Jehovah shows that they do not say anything concerning the motive and object of Job's affliction, these speeches of Elihu, in so far as they seem to be an integral part of the whole, as they cast light upon this dark point, will therefore prove in the midst of the action of the drama, what we know already from the prologue, that Job's affliction has not the wrath of God as its motive power, nor the punishment of Job as ungodly for its object. If the four speeches really furnish this, it is still not absolutely decisive in favour of their forming originally a part of the book. For it would be even possible that a second poet might have added a part, in harmony with its idea, to the work of the first. What we expect, moreover, is the mark of the same high poetic genius which we have hitherto regarded with amazement. But since we are now passing on the the exposition of these speeches, it must be with the assumption that they have a like origin with the whole, and that they also really belong to this whole with which they are embodied, in the place where they now stand. We shall only be able to form a conclusive judgment concerning the character of their form, the solution of their problem, and the manner of their composition, after the exposition is completed, by then taking a comprehensive and critical review of the impressions produced, and our observations.
Geneva 1599
31:38 If my land (d) cry against me, or that the furrows likewise thereof complain;
(d) As though I had withheld their wages that laboured in it.
John Gill
31:38 If my land cry against me,.... Some think that this verse and Job 31:39 stand out of their place, and should rather follow after Job 31:34; and some place them after Job 31:25; and others after Job 31:8; but this is the order of them in all copies and versions, as they stand in our Bibles; and here, after Job had expressed his desire to have a hearer and judge of his cause, and his charge exhibited in writing, and his confidence of the issue of it, should it be granted, returns to his former subject, to clear himself from any notorious vice he was suspected of or charged with; and as he had gone through what might respect him in private life, here he gives another instance in public life, with which he concludes; namely, purging himself from tyranny and oppression, with which his friends had charged him without any proof; and he denies that the land he lived on was possessed of, and of which he was the proprietor, cried against him as being unjustly gotten, either by fraud or by force, from others; or as being ill used by him either as being too much cultivated, having never any rest, or lying fallow; and so much weakened and drained of its strength, or neglected and overrun with weeds, thorns, and thistles; or on account of the dressers and tillers of it being badly dealt with, either overworked, or not having sufficiency of food, or their wages, detained from them; all which are crying sins, and by reason of which the land by a figure may be said to cry out as the stone out of the wall, and the beam out of the timber, because of the sins of spoil, violence, oppression, and covetousness, Hab 2:11;
or that the furrows likewise thereof complain; or "weep" (a), on account of the like ill usage. Jarchi, and so the Midrash, interpret this of not allowing the forgotten sheaf and corner of the field to the poor, and detaining the tithes; and of ploughing and making furrows with an ox and an ass together; but the laws respecting these things were not yet in being; and if they had been, were only binding on Israelites, and not on Job, and the men of his country.
(a) "defleant", Pagninus, Montanus; "flent", Beza, Piscator, Cocceius, &c.
John Wesley
31:38 Cry - Because I have gotten it by fraud or violence.
Robert Jamieson, A. R. Fausset and David Brown
31:38 Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Gen 4:10; Hab 2:11). If I have unjustly acquired lands (Job 24:2; Is 5:8).
furrows--The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as Job 31:39, "If I paid him not for gathering in the fruits." Thus of the four clauses in Job 31:38-39, the first refers to the same subject as the fourth, the second is connected with the third by introverted parallelism. Compare Jas 5:4, which plainly alludes to this passage: compare "Lord of Sabaoth" with Job 31:26 here.
31:3931:39: եւ եթէ զզօրութիւն նորա կերա՞յ միայն առանց գնոց։ Եթէ զանձն տեառն երկրին զայրացուցեալ տրտմեցուցի՞[9394]. [9394] Ոմանք. Երկրին զայրացուցի՞. ապա։
39 եթէ կերայ ես արդիւնքը նրա առանց վճարի, կամ տակնուվրայ արեցի հոգին հողի տէրերի, -
39 Եթէ անոր արդիւնքը առանց ստակի կերայ, Կամ անոր տէրերուն հոգին հանեցի
եւ եթէ զզօրութիւն նորա կերայ միայն առանց գնոց, եթէ զանձն տեառն երկրին զայրացուցեալ տրտմեցուցի:

31:39: եւ եթէ զզօրութիւն նորա կերա՞յ միայն առանց գնոց։ Եթէ զանձն տեառն երկրին զայրացուցեալ տրտմեցուցի՞[9394].
[9394] Ոմանք. Երկրին զայրացուցի՞. ապա։
39 եթէ կերայ ես արդիւնքը նրա առանց վճարի, կամ տակնուվրայ արեցի հոգին հողի տէրերի, -
39 Եթէ անոր արդիւնքը առանց ստակի կերայ, Կամ անոր տէրերուն հոգին հանեցի
zohrab-1805▾ eastern-1994▾ western am▾
31:3931:39 если я ел плоды ее без платы и отягощал жизнь земледельцев,
31:39 εἰ ει if; whether δὲ δε though; while καὶ και and; even τὴν ο the ἰσχὺν ισχυς force αὐτῆς αυτος he; him ἔφαγον φαγω swallow; eat μόνος μονος only; alone ἄνευ ανευ without τιμῆς τιμη honor; value εἰ ει if; whether δὲ δε though; while καὶ και and; even ψυχὴν ψυχη soul κυρίου κυριος lord; master τῆς ο the γῆς γη earth; land ἐκβαλὼν εκβαλλω expel; cast out ἐλύπησα λυπεω grieve
31:39 אִם־ ʔim- אִם if כֹּ֖חָהּ kˌōḥāh כֹּחַ strength אָכַ֣לְתִּי ʔāḵˈaltî אכל eat בְלִי־ vᵊlî- בְּלִי destruction כָ֑סֶף ḵˈāsef כֶּסֶף silver וְ wᵊ וְ and נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul בְּעָלֶ֣יהָ bᵊʕālˈeʸhā בַּעַל lord, baal הִפָּֽחְתִּי׃ hippˈāḥᵊttî נפח blow
31:39. si fructus eius comedi absque pecunia et animam agricolarum eius adflixiIf I have eaten the fruits thereof without money, and have afflicted the son of the tillers thereof:
39. If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:
31:39. if I have used its fruits for nothing but money and have afflicted the souls of its tillers,
31:39. If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:
If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:

31:39 если я ел плоды ее без платы и отягощал жизнь земледельцев,
31:39
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
τὴν ο the
ἰσχὺν ισχυς force
αὐτῆς αυτος he; him
ἔφαγον φαγω swallow; eat
μόνος μονος only; alone
ἄνευ ανευ without
τιμῆς τιμη honor; value
εἰ ει if; whether
δὲ δε though; while
καὶ και and; even
ψυχὴν ψυχη soul
κυρίου κυριος lord; master
τῆς ο the
γῆς γη earth; land
ἐκβαλὼν εκβαλλω expel; cast out
ἐλύπησα λυπεω grieve
31:39
אִם־ ʔim- אִם if
כֹּ֖חָהּ kˌōḥāh כֹּחַ strength
אָכַ֣לְתִּי ʔāḵˈaltî אכל eat
בְלִי־ vᵊlî- בְּלִי destruction
כָ֑סֶף ḵˈāsef כֶּסֶף silver
וְ wᵊ וְ and
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
בְּעָלֶ֣יהָ bᵊʕālˈeʸhā בַּעַל lord, baal
הִפָּֽחְתִּי׃ hippˈāḥᵊttî נפח blow
31:39. si fructus eius comedi absque pecunia et animam agricolarum eius adflixi
If I have eaten the fruits thereof without money, and have afflicted the son of the tillers thereof:
31:39. if I have used its fruits for nothing but money and have afflicted the souls of its tillers,
31:39. If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:
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
31:39: If I have eaten the fruits thereof without money - I have never been that narrow-minded man who, through a principle of covetousness, exhausts his land, putting himself to no charges, by labor and manure, to strengthen it; or defrauds those of their wages who were employed under him. If I have eaten the fruits of it, I have cultivated it well to produce those fruits; and this has not been without money, for I have gone to expenses on the soil, and remunerated the laborers.
Or have caused the owners thereof to lose their life - Coverdale translates, Yee yf I have greved eny of the plowmen. They have not panted in labor without due recompense.
Albert Barnes: Notes on the Bible - 1834
31:39: If I have eaten the fruits thereof - Margin, strength. The strength of the earth is that which the earth produces or which is the result of its strength. We speak now of a "strong soil " - meaning that it is capable of bearing much.
Without money - Hebrew "without silver " - silver being the principal circulating medium in early times. The meaning here is, "without paying for it;" either without having paid for the land, or for the labor. "Or have caused the owners thereof." Margin, the soul of the owners thereof to expire, or breathe out. The Hebrew is, "If I have caused the life of the owners (or lords) of it to breathe out." The meaning is, if I have appropriated to myself the land or labor of others without paying for it, so that their means of living are taken away. He disclaims all injustice in the case. He had not deprived others of their land by violence or fraud, so that they had no means of subsistence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:39: fruits: Heb. strength, Gen 4:12
caused the owners thereof to lose their life: Heb. caused the soul of the owners thereof to expire, or breathe out, Kg1 21:13-16, Kg1 21:19; Pro 1:19; Isa 26:21; Eze 22:6, Eze 22:12, Eze 22:13
Job 31:40
Geneva 1599
31:39 If I have eaten the fruits thereof without money, or have caused (e) the owners thereof to lose their life:
(e) Meaning, that he was not a briber or extortioner.
John Gill
31:39 If I have eaten the fruits thereof without money,.... Or, "the strength thereof without silver" (b); see Gen 4:12, silver being the money chiefly in use in those times. Job's meaning is, that he ate not anything of the fruits and increase of his own land, without having paid for the same, which he would have done, if he had got his land out of the hands of the rightful owners of it, by deceit or violence; or if he had not paid his workmen for ploughing, sowing, reaping, &c. or if he had demanded the fruits of the earth of his tenants, to whom he had let out his farms, without giving them a proper price for them:
or have caused the owners thereof to lose their life; as Jezebel caused Naboth to lose his, who was the original proprietor, that Ahab might possess it, 3Kings 21:7; or it may signify tenants, to whom Job rented out fields, but did not starve them by renting them under hard leases, or lands on hard terms, so that they could not live upon them; or it may design the tillers of the land, as Jarchi and Bar Tzemach; those that wrought in it, the servants that were employed in ploughing, &c. to whom wages were due, and who had not too hard labour imposed upon them, to the endangering of their lives; or he did not "afflict and grieve" (c) them, as some versions; or make their lives bitter, through hard bondage and service, as the Israelites in Egypt.
(b) "robur ejus", Montanus, Bolducius, Mercerus, Drusius; "vim ejus", Junius & Tremellius, Cocceius, Michaelis, Schultens; "sine, vel absque argento", Mercer, Drusius, Cocceius, Michaelis, Schultens.
(c) "afflixi", V. L. "dolore affeci", Pagninus; so Broughton.
John Wesley
31:39 Without money - Either without paying the price for the land, or by defrauding my workmen of their wages. Life - Killing them that I might have undisturbed possession of it, as Ahab did Naboth.
Robert Jamieson, A. R. Fausset and David Brown
31:39 lose . . . life--not literally, but "harassed to death"; until he gave me up his land gratis [MAURER]; as in Judg 16:16; "suffered him to languish" by taking away his means of living [UMBREIT] (3Kings 21:19).
31:4031:40: ապա փոխանակ ցորենոյ բուսցի եղի՛ճ, եւ փոխանակ գարւոյ՝ մորենի՛։
40 ապա ցորենի փոխարէն եղինջ թող բուսնի այնտեղ, գարու փոխարէն՝ մորենի միայն»:
40 Ցորենին տեղ՝ փուշ Ու գարիին տեղ որոմ թող բուսցնէ»։Յոբին խօսքերը լմնցան։
ապա փոխանակ ցորենոյ բուսցի եղիճ, եւ փոխանակ գարւոյ` [313]մորենի: Եւ դադարեաց Յոբ ի խօսից:

31:40: ապա փոխանակ ցորենոյ բուսցի եղի՛ճ, եւ փոխանակ գարւոյ՝ մորենի՛։
40 ապա ցորենի փոխարէն եղինջ թող բուսնի այնտեղ, գարու փոխարէն՝ մորենի միայն»:
40 Ցորենին տեղ՝ փուշ Ու գարիին տեղ որոմ թող բուսցնէ»։Յոբին խօսքերը լմնցան։
zohrab-1805▾ eastern-1994▾ western am▾
31:4031:40 то пусть вместо пшеницы вырастает волчец и вместо ячменя куколь. Слова Иова кончились.
31:40 ἀντὶ αντι against; instead of πυροῦ πυρος it follows ἐξέλθοι εξερχομαι come out; go out μοι μοι me κνίδη κνιδη against; instead of δὲ δε though; while κριθῆς κριθη barley βάτος βατος bramble bush καὶ και and; even ἐπαύσατο παυω stop Ιωβ ιωβ Iōb; Iov ῥήμασιν ρημα statement; phrase
31:40 תַּ֤חַת tˈaḥaṯ תַּחַת under part חִטָּ֨ה׀ ḥiṭṭˌā חִטָּה wheat יֵ֥צֵא yˌēṣē יצא go out חֹ֗וחַ ḥˈôₐḥ חֹוחַ thorn וְ wᵊ וְ and תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part שְׂעֹרָ֥ה śᵊʕōrˌā שְׂעֹרָה barley בָאְשָׁ֑ה vošˈā בָּאְשָׁה [malodorous plant] תַּ֝֗מּוּ ˈtˈammû תמם be complete דִּבְרֵ֥י divrˌê דָּבָר word אִיֹּֽוב׃ פ ʔiyyˈôv . f אִיֹּוב Job
31:40. pro frumento oriatur mihi tribulus et pro hordeo spina finita sunt verba IobLet thistles grow up to me instead of wheat, and thorns instead of barley.
40. Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.
31:40. then, may thistles spring forth for me instead of grain, and thorns instead of barley. (This ended the words of Job.)
31:40. Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.
Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended:

31:40 то пусть вместо пшеницы вырастает волчец и вместо ячменя куколь. Слова Иова кончились.
31:40
ἀντὶ αντι against; instead of
πυροῦ πυρος it follows
ἐξέλθοι εξερχομαι come out; go out
μοι μοι me
κνίδη κνιδη against; instead of
δὲ δε though; while
κριθῆς κριθη barley
βάτος βατος bramble bush
καὶ και and; even
ἐπαύσατο παυω stop
Ιωβ ιωβ Iōb; Iov
ῥήμασιν ρημα statement; phrase
31:40
תַּ֤חַת tˈaḥaṯ תַּחַת under part
חִטָּ֨ה׀ ḥiṭṭˌā חִטָּה wheat
יֵ֥צֵא yˌēṣē יצא go out
חֹ֗וחַ ḥˈôₐḥ חֹוחַ thorn
וְ wᵊ וְ and
תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part
שְׂעֹרָ֥ה śᵊʕōrˌā שְׂעֹרָה barley
בָאְשָׁ֑ה vošˈā בָּאְשָׁה [malodorous plant]
תַּ֝֗מּוּ ˈtˈammû תמם be complete
דִּבְרֵ֥י divrˌê דָּבָר word
אִיֹּֽוב׃ פ ʔiyyˈôv . f אִיֹּוב Job
31:40. pro frumento oriatur mihi tribulus et pro hordeo spina finita sunt verba Iob
Let thistles grow up to me instead of wheat, and thorns instead of barley.
31:40. then, may thistles spring forth for me instead of grain, and thorns instead of barley. (This ended the words of Job.)
31:40. Let thistles grow instead of wheat, and cockle instead of barley. The words of Job are ended.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
31:40: Let thistles grow instead of wheat - What the word חוח choach means, which we translate thistles, we cannot tell: but as חח chach seems to mean to hold, catch as a hook, to hitch, it must signify some kind of hooked thorn, like the brier; and this is possibly its meaning.
And cockle - באשה bashah, some fetid plant, from באש baash, to stink. In Isa 5:2, Isa 5:4, we translate it wild grapes; and Bishop Lowth, poisonous berries: but Hasselquist, a pupil of the famous Linnaeus, in his Voyages, p. 289, is inclined to believe that the solanum incanum, or hoary nightshade is meant, as this is common in Egypt, Palestine, and the East. Others are of opinion that it means the aconite, which (Arabic) beesh, in Arabic, denotes: this is a poisonous herb, and grows luxuriantly on the sunny hills among the vineyards, according to Celsus in Hieroboticon. (Arabic) beesh is not only the name of an Indian poisonous herb, called the napellus moysis, but (Arabic) beesh moosh, or (Arabic) farut al beesh, is the name of an animal, resembling a mouse, which lives among the roots of this very plant. "May I have a crop of this instead of barley, if I have acted improperly either by my land or my laborers!"
The words of Job are ended - That is, his defense of himself against the accusations of his friends, as they are called. He spoke afterwards, but never to them; he only addresses God, who came to determine the whole controversy. These words seem very much like an addition by a later hand. They are wanting in many of the MSS. of the Vulgate, two in my own possession; and in the Editio Princeps of this version. I suppose that at first they were inserted in rubric, by some scribe, and afterwards taken into the text. In a MS. of my own, of the twelfth or thirteenth century, these words stand in rubric, actually detached from the text; while in another MS., of the fourteenth century, they form a part of the text. In the Hebrew text they are also detached: the hemistichs are complete without them; nor indeed can they be incorporated with them. They appear to me an addition of no authority. In the first edition of our Bible, that by Coverdale, 1535, there is a white line between these words and the conclusion of the chapter; and they stand, forming no part of the text, thus:
Here ende the wordes of Job.
Just as we say, in reading the Scriptures "Here ends such a chapter;" or, "Here ends the first lesson," etc. Or the subject of the transposition, mentioned above, I have referred to the reasons at the end of the chapter. Dr. Kennicott, on this subject, observes: "Chapters 29, 30, and 31, contain Job's animated self-defense, which was made necessary by the reiterated accusation of his friends. This defense now concludes with six lines (in the Hebrew text) which declare, that if he had enjoyed his estates covetously, or procured them unjustly, he wished them to prove barren and unprofitable. This part, therefore seems naturally to follow where he speaks of his gold, and how much his hand had gotten. The remainder of the chapter will then consist of these four regular parts, viz.,
1. His piety to God, in his freedom from idolatry,28.
2. His benevolence to men, in his charity both of temper and behavior,32.
3. His solemn assurance that he did not conceal his guilt, from fearing either the violence of the poor, or the contempt of the rich,
4. (Which must have been the last article, because conclusive of the work) he infers that, being thus secured by his integrity, he may appeal safely to God himself. This appeal he therefore makes boldly, and in such words as, when rightly translated, form an image which perhaps has no parallel. For where is there an image so magnificent or so splendid as this?
Job, thus conscious of innocence, wishing even God himself to draw up his indictment, [rather his adversary Eliphaz and companions to draw up this indictment, the Almighty to be judge,] that very indictment he would bind round his head; and with that indictment as his crown of glory, he would, with the dignity of a prince, advance to his trial! Of this wonderful passage I add a version more just and more intelligible than the present: - "
Verse 35
O that one would grant me a hearing!
Behold, my desire is that the Almighty would answer me;
And, as plaintiff against me, draw up the indictment.
With what earnestness would I take it on my shoulders!
I would bind it upon me as a diadem.
The number of my steps would I set forth unto Him;
Even as a prince would I approach before Him!"
I have already shown that Eliphaz and his companions, not God, are the adversary or plaintiff of whom Job speaks. This view makes the whole clear and consistent, and saves Job from the charge of presumptuous rashness. See also Kennicott's Remarks, p. 163. It would not be right to say that no other interpretation has been given of the first clause ofthan that given above. The manner in which Coverdale has translated theandis the way in which they are generally understood: Yf my hert hath lusted after my neghbour's wife, or yf I have layed wayte at his dore; O then let my wife be another man's harlot, and let other lye with her.
In this sense the word grind is not unfrequently used by the ancients. Horace represents the divine Cato commending the young men whom he saw frequenting the stews, because they left other men's wives undefiled!
Virtute esto, inquit sententia dia Catonis,
Nam simul ac venas inflavit tetra libido,
Hue juvenes aequum est descendere, non alienas
Permolere uxores.
Sat. lib. i., s. 2, ver. 32.
"When awful Cato saw a noted spark
From a night cellar stealing in the dark:
'Well done, my friend, if lust thy heart inflame,
Indulge it here, and spare the married dame.'"
Francis.
Such were the morals of the holiest state of heathen Rome; and even of Cato, the purest and severest censor of the public manners! O tempora! O mores! I may add from a scholiast: - Molere vetus verbum est pro adulterare, subagitare, quo verbo in deponenti significatione utitur alibi Ausonius, inquiens, Epigr. vii., ver. 6, de crispa impudica et detestabili: -
Deglubit, fellat, molitur, per utramque cavernam.
Qui enim coit, quasi molere et terere videtur.
Hinc etiam molitores dicti sunt, subactores, ut apud eundem, Epigr. xc., ver. 3.
Cum dabit uxori molitor tuus, et tibi adulter.
Thus the rabbins understand what is spoken of Samson grinding in the prison-house: quod ad ipsum Palaestini certatim suas uxores adduxerunt, suscipiendae ex eo prolis causa, ob ipsius robur. In this sense St. Jerome understands Lam 5:13 : They took the young men to Grind. Adolescentibus ad impudicitiam sunt abusi, ad concubitum scilicet nefandum. Concerning grinding of corn, by portable millstones, or querns, and that this was the work of females alone, and they the meanest slaves; see the note on Exo 11:5, and on Jdg 16:21. The Greeks use μυλλας to signify a harlot; and #x3bc;υλλω, to grind, and also coeo, ineo, in the same sense in which Horace, as quoted above, alienas Permolere uxores. So Theocritus, Idyll. iv., ver. 58.
Ειπ' αγε μοι Κορυδων, το γεροντιον η ῥ' ετι μυλλει
Τηναν ταν κυανοφρυν ερωτιδα, τας ποτ' εκνισθη·
Dic age mihi, Corydon, senecio ille num adhuc molit,
Illud nigro supercilio scortillum, quod olim deperibat?
Hence the Greek paronomasia, μυλλαδα μυλλειν, scortam molere. I need make no apology for leaving the principal part of this note in a foreign tongue. To those for whom it is designed it will be sufficiently plain. If the above were Job's meaning, how dreadful is the wish or imprecation in verse the tenth!
Albert Barnes: Notes on the Bible - 1834
31:40: Let thistles grow; - Gen 3:18. Thistles are valueless; and Job is so confident of entire innocence in regard to this, that he says he would be willing, if he were guilty, to have his whole land overrun with noxious weeds.
And cockle - Cockle is a well known herb that gets into wheat or other grain. It has a bluish flower, and small black seed, and is injurious because it tends to discolor the flour. It is not certain by any means, however, that this is intended here. The margin is, noisome weeds. The Hebrew word באשׁה bo'shâ h is from באשׁ bâ'ash, "to have a bad smell, to stink," and was given to the weed here referred to on that account, compare Isa 34:3. The cockle however, has no unpleasant odor, and the word here probably means noxious weeds. So it is rendered by Herder and by Noyes. The Septuagint has βάτος batos, bramble; the Vulgate, spina, thorn; Prof. Lee, prunus sylvestris, "a bramble resembling the hawthorn;" Schultens, labrusca, wild vine.
The words of Job are ended - That is, in the present speech or argument; his discussions with his friends are closed. He spoke afterward, as recorded in the subsequent chapters, but not in controversy with them. He had vindicated his character, sustained his positions, and they had nothing to reply. The remainder of the book is occupied mainly with the speech of Elihu, and with the solemn and sublime address which God himself makes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:40: thistles: Choach, probably the black thorn. (See note on Kg2 14:9.) Gen 3:17, Gen 3:18; Isa 7:23; Zep 2:9; Mal 1:3
cockle: or, noisome weeds
The: Psa 72:20
Geneva 1599
31:40 Let thistles grow instead of wheat, and cockle instead of barley. The (f) words of Job are ended.
(f) That is, the talk which he had with his three friends.
John Gill
31:40 Let thistles grow instead of wheat, and cockle instead of barley,.... This is an imprecation of Job's, in which he wishes that if what he had said was not true, or if he was guilty of the crimes he denied, that when and where he sowed wheat, thorns or thistles might come up instead of it, or tares, as some Jewish writers (d) interpret it; and that when and where he should sow barley, cockle, or darnel, or any "stinking" or "harmful" weed (e), as the word signifies, might spring up in room of it; respect seems to be had to the original curse upon the earth, and by the judgment of God is sometimes the case, that a fruitful land is turned into barrenness for the wickedness of them that dwell in it, Gen 3:18;
the words of Job are ended; which is either said by himself, at the close of his speech; thus far says Job, and no farther, having said enough in his own defence, and for the confutation of his antagonists, and so closes in a way of triumph: or else this was added by Moses, supposed to have written this book; or by some other hand, as Ezra, upon the revision of it, and other books of the Old Testament, when put in order by him: and these were the last words of Job to his friends, and in vindication of himself; for though there is somewhat more said afterwards by him, and but little, yet to God, and by way of humiliation, acknowledging his sin, and repentance for it with shame and abhorrence; see Job 40:3. Jarchi, and so the Midrash, understand this concluding clause as all imprecation of Job's; that if he had done otherwise than he had declared, he wishes that these might be his last words, and he become dumb, and never open his mouth more; but, as Bar Tzemach observes, the simple sense is, that his words were now completed and finished, just as the prayers of David, the son of Jesse, are said to be, Ps 72:20.
(d) Bar Tzemach, et alii. (e) "herba foetens", Montanus, Bolducius; "spina foetida", Drusius; "vitium frugum", Junius & Tremellius, Piscator; "labrusca", Cocceius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
31:40 thistles--or brambles, thorns.
cockle--literally, "noxious weeds."
The words . . . ended--that is, in the controversy with the friends. He spoke in the book afterwards, but not to them. At Job 31:37 would be the regular conclusion in strict art. But Job 31:38-40 are naturally added by one whose mind in agitation recurs to its sense of innocence, even after it has come to the usual stopping point; this takes away the appearance of rhetorical artifice. Hence the transposition by EICHORN of Job 31:38-40 to follow Job 31:25 is quite unwarranted.